in the presence of a legal witness. A slave is appointed to witness the king's meals, and his office is esteemed honourable. See F. G. Massaja, in Bulletin de la Société de Géographie (Paris), Vme Série, i. (1861) pp. 330 sq.; Ph. Paulitschke, Ethnographie Nordost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), pp. 248 sq.
438
Notes analytiques sur les collections ethnographiques du Musée du Congo, I. Les Arts, Religion (Brussels, 1902-1906), p. 164.
439
Mohammed Ibn-Omar el Tounsy, Voyage au Darfour (Paris, 1845), p. 203; Travels of an Arab Merchant [Mohammed Ibn-Omar el Tounsy] in Soudan, abridged from the French (of Perron) by Bayle St. John (London, 1854), pp. 91 sq.
440
Mohammed Ibn-Omar el Tounsy, Voyage au Ouadây (Paris, 1851), p. 375.
441
Ibn Batoutah, Voyages, ed. C. Defrémery et B. R. Sanguinetti (Paris, 1853-1858), iv. 441.
442
Le Commandant Mattei, Bas-Niger, Bénoué, Dahomey (Paris, 1895), pp. 90 sq.
443
H. Ternaux-Compans, Essai sur l'ancien Cundinamarca, p. 60.
444
Manuscrit Ramirez, histoire de l'origine des Indiens qui habitent la Nouvelle Espagne selon leurs traditions, publié par D. Charnay (Paris, 1903), pp. 107 sq.
445
Herodotus, i. 99.
446
A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast, p. 170.
447
Ebn-el-Dyn el-Eghouathy, “Relation d'un voyage,” Bulletin de la Société de Géographie (Paris), IIme Série, i. (1834) p. 290; H. Duveyrier, Exploration du Sahara: les Touareg du Nord, pp. 391 sq.; Reclus, Nouvelle Géographie Universelle, xi. 838 sq.; James Richardson, Travels in the Great Desert of Sahara, ii. 208.
448
J. Wellhausen, Reste arabischen Heidentums2 (Berlin, 1897), p. 196.
449
Tertullian, De virginibus velandis, 17 (Migne's Patrologia Latina, ii. col. 912).
450
Pseudo-Dicaearchus, Descriptio Graeciae, 18, in Geographi Graeci Minores, ed. C. Müller, i. 103; id., in Fragmenta Historicorum Graecorum, ed. C. Müller, ii. 259.
451
G. Turner, Samoa, pp. 67 sq.
452
J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” Deutsche geographische Blätter, x. 230.
453
A. W. Howitt, “On some Australian Ceremonies of Initiation,” Journal of the Anthropological Institute, xiii. (1884) p. 456.
This rule was mentioned to me in conversation by Miss Mary H. Kingsley. However, he is said to have shewn himself outside his palace on solemn occasions once or twice a year. See O. Dapper, Description de l'Afrique, pp. 311 sq.; H. Ling Roth, Great Benin, p. 74. As to the worship of the king of Benin, see The Magic Art and the Evolution of Kings, vol. i. p. 396.
457
A. Bastian, Die deutsche Expedition an der Loango-Küste, i. 263. However, a case is recorded in which he marched out to war (ibid. i. 268 sq.).
458
S. Crowther and J. C. Taylor, The Gospel on the Banks of the Niger (London, 1859), p. 433.
459
Le Commandant Mattei, Bas-Niger, Bénoué, Dahomey (Paris, 1895), pp. 67-72. The annual dance of the king of Onitsha outside of his palace is mentioned also by S. Crowther and J. C. Taylor (op. cit. p. 379), and A. F. Mockler-Ferryman (Up the Niger, p. 22).
460
“Mission Voulet-Chanoine,” Bulletin de la Société de Géographie (Paris), VIIIme Série, xx. (1899) p. 223.
461
C. Partridge, Cross River Natives (London, 1905), p. 7; compare id. pp. 8, 200, 202, 203 sq. See also Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 371 sq.
462
Strabo, xvii. 2. 2 σέβονται δ᾽ ὡς θεοὺς τουσ βασιλεασ, κατακλειστουσ οντασ και οἰκουροὺς τὸ πλέον.
463
Xenophon, Anabasis, v. 4. 26; Scymnus Chius, Orbis descriptio, 900 sqq. (Geographi Graeci Minores, ed. C. Müller, i. 234); Diodorus Siculus, xiv. 30. 6 sq.; Nicolaus Damascenus, quoted by Stobeaus, Florilegium, xliv. 41 (vol. ii. p. 185, ed. Meineke); Apollonius Rhodius, Argon. ii. 1026, sqq., with the note of the scholiast; Pomponius Mela, i. 106, p. 29, ed. Parthey. Die Chrysostom refers to the custom without mentioning the name of the people (Or. xiv. vol. i. p. 257, ed. L. Dindorf).
464
Strabo, xvi. 4. 19, p. 778; Diodorus Siculus, iii. 47. Inscriptions found in Sheba (the country about two hundred miles north of Aden) seem to shew that the land was at first ruled by a succession of priestly kings, who were afterwards followed by kings in the ordinary sense. The names of many of these priestly kings (makarribs, literally “blessers”) are preserved in inscriptions. See Prof. S. R. Driver, in Authority and Archaeology Sacred and Profane, edited by D. G. Hogarth (London, 1899), p. 82. Probably these “blessers” are the kings referred to by the Greek writers. We may suppose that the blessings they dispensed consisted in a proper regulation of the weather, abundance of the fruits of the earth, and so on.
465
Heraclides Cumanus, in Athenaeus, xii. 13, p. 517 b. c.
466
Ch. Dallet, Histoire de l'Église de Coreé (Paris, 1874), i. pp. xxiv-xxvi. The king sometimes, though rarely, left his palace. When he did so, notice was given beforehand to his people. All doors must be shut and each householder must kneel before his threshold with a broom and a dust-pan in his hand. All windows, especially the upper ones, must be sealed with slips of paper, lest some one should look down upon the king. See W. E. Griffis, Corea, the Hermit Nation, p. 222. These customs are now obsolete (G. N. Curzon, Problems of the Far East, Westminster, 1896, pp. 154 sq. note).
467
This I learned from the late Mr. W. Simpson, formerly artist of the Illustrated London News.
468
Richard, “History of Tonquin,” in Pinkerton's Voyages and Travels, ix. 746.
469
Shway Yoe, The Burman (London, 1882), i. 30 sq.; compare Indian Antiquary, xx. (1891) p. 49.
470
G. Taplin, “The Narrinyeri,” in Native Tribes of South Australia (Adelaide, 1879), pp. 24-26; id., in E. M. Curr, The Australian Race, ii. p. 247.
