“Van Paloppo naar Posso,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) p. 56 note (as to central Celebes); L. Hearn, Glimpses of Unfamiliar Japan (London, 1894), i. 148 sq.; H. Ternaux-Compans, Essai sur l'ancien Cundinamarca, p. 70 (as to the Indians of Colombia). These customs are commonly called foundation-sacrifices. But the name is inappropriate, as Prof. H. Oldenberg has rightly observed, since they are not sacrifices but charms.
309
D. F. van Braam Morris, in Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiv. (1891) p. 224.
310
J. H. de Vries, “Reis door eenige eilandgroepen der Residentie Amboina,” Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap, Tweedie Serie, xvii. (1900) pp. 612 sq.
311
E. H. Mann, Aboriginal Inhabitants of the Andaman Islands, p. 94.
312
T. Williams, Fiji and the Fijians,2 i. 241. However, the late Mr. Lorimer Fison wrote to me that this reported belief in a bright soul and a dark soul “is one of Williams' absurdities. I inquired into it on the island where he was, and found that there was no such belief. He took the word for ‘shadow,’ which is a reduplication of yalo, the word for soul, as meaning the dark soul. But yaloyalo does not mean the soul at all. It is not part of a man as his soul is. This is made certain by the fact that it does not take the possessive suffix yalo-na = his soul; but nona yaloyalo = his shadow. This settles the question beyond dispute. If yaloyalo were any kind of soul, the possessive form would be yaloyalona” (letter dated August 26, 1898).
313
James Chalmers, Pioneering in New Guinea (London, 1887), p. 170.
314
Father Lambert, Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 45 sq.
315
M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 462.
316
B. de Sahagun, Histoire générale des choses de la Nouvelle-Espagne (Paris, 1880), p. 314. The Chinese hang brass mirrors over the idols in their houses, because it is thought that evil spirits entering the house and seeing themselves in the mirrors will be scared away (China Review, ii. 164).
317
G. Vuillier, “Chez les magiciens et les sorciers de la Corrèze,” Tour du monde, N.S. v. (1899) pp. 522, 524.
318
H. Callaway, Nursery Tales, Traditions, and Histories of the Zulus (Natal and London, 1868), p. 342.
319
T. Arbousset et F. Daumas, Voyage d'exploration au nord-est de la colonie du Cap de Bonne-Espérance, p. 12; T. Lindsay Fairclough, “Notes on the Basuto,” Journal of the African Society, No. 14 (January 1905), p. 201.
320
R. H. Codrington, “Religious Beliefs and Practices in Melanesia,” Journ. Anthrop. Inst. x. (1881) p. 313; id., The Melanesians, p. 186.
321
Fragmenta philosophorum Graecorum, ed. F. G. A. Mullach, i. 510; Artemidorus, Onirocr. ii. 7; Laws of Manu, iv. 38 (p. 135, G. Bühler's translation, Sacred Books of the East, vol. xxv.).
A. Wuttke, Der deutsche Volksaberglaube,2 pp. 429 sq., § 726.
324
A. Wuttke, l. c.; E. Monseur, Le Folklore Wallon, p. 40.
325
Folk-lore Journal, iii. (1885) p. 281; T. F. Thiselton Dyer, English Folk-lore, p. 109; J. Napier, Folk-lore, or Superstitious Beliefs in the West of Scotland, p. 60; W. Ellis, History of Madagascar, i. 238. Compare A. Grandidier, “Des rites funéraires chez les Malgaches,” Revue d'Ethnographie, v. (1886) p. 215.
326
S. Weissenberg, “Die Karäer der Krim,” Globus, lxxxiv. (1903) p. 143; id. “Krankheit und Tod bei den südrussischen Juden,” Globus, xci. (1907) p. 360.
327
Panjab Notes and Queries, ii. p. 169, § 906.
328
J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 151, § 1097; Folk-lore Journal, vi. (1888) pp. 145 sq.: Panjab Notes and Queries, ii. p. 61, § 378.
329
J. G. Frazer, “On certain Burial Customs as illustrative of the Primitive Theory of the Soul,” Journal of the Anthropological Institute, xv. (1886) pp. 82 sqq. Among the heathen Arabs, when a man had been stung by a scorpion, he was kept from sleeping for seven days, during which he had to wear a woman's bracelets and earrings (Rasmussen, Additamenta ad historiam Arabum ante Islamismum, p. 65, compare p. 69). The old Mexican custom of masking and the images of the gods so long as the king was sick (Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l'Amérique-Centrale, iii. 571 sq.) may perhaps have been intended to prevent the images from drawing away the king's soul.
330
W. R. S. Ralston, Songs of the Russian People, p. 117. The objection, however, may be merely Puritanical. W. Robertson Smith informed me that the peculiarities of the Raskolniks are largely due to exaggerated Puritanism.
331
E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, Part I. (Washington, 1899) p. 422.
332
J. Owen Dorsey, “A Study of Siouan Cults,” Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), p. 484; id. “Teton Folk-lore,” American Anthropologist, ii. (1889) p. 143.
333
Maximilian Prinz zu Wied, Reise in das innere Nord-America, i. 417.
334
Ibid. ii. 166.
335
C. Lumholtz, Unknown Mexico (London, 1903), i. 459 sq.
336
A. Simson, “Notes on the Jivaros and Canelos Indians,” Journal of the Anthropological Institute, ix. (1880) p. 392.
337
D. Forbes, in Journal of the Ethnological Society of London, ii. (1870) p. 236.
338
E. R. Smith, The Araucanians (London, 1855), p. 222.
339
Rev. A. Hetherwick, “Some Animistic Beliefs among the Yaos of British Central Africa,” Journal of the Anthropological Institute, xxxii. (1902) pp. 89 sq.
340
W. A. Elmslie, Among the Wild Ngoni (Edinburgh and London, 1899), pp. 70 sq.
341
J. Thomson, Through Masai Land (London, 1885), p. 86.
342
E. Clodd, in Folk-lore, vi. (1895) pp. 73 sq., referring to The Times of March 24, 1891.
