p. 63; id., “Notes on the Mixed Races of Australia,” Journal of the Anthropological Institute, iv. (1875) p. 53; id., in E. M. Curr, The Australian Race, ii. 245.
472
H. E. A. Meyer, “Manners and Customs of the Aborigines of the Encounter Bay Tribe,” in Native Tribes of South Australia, p. 196.
473
R. H. Codrington, The Melanesians, pp. 203 sq., compare pp. 178, 188, 214.
474
G. Turner, Samoa, pp. 302 sq. See The Magic Art and the Evolution of Kings, i. 341 sq.
475
K. Vetter, Komm herüber und hilf uns! iii. (Barmen, 1898) p. 9; M. Krieger, Neu-Guinea, pp. 185 sq.; R. Parkinson, “Die Berlinhafen Section, ein Beitrag zur Ethnographie der Neu-Guinea Küste,” Internationales Archiv für Ethnographie, xiii. (1900) p. 44; M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” Mittheilungen der Anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 287.
476
Mgr. Couppé, “En Nouvelle-Poméranie,” Missions Catholiques, xxiii. (1891) p. 364; J. Graf Pfeil, Studien und Beobachtungen aus der Südsee (Brunswick, 1899), pp. 141 sq.; P. A. Kleintitschen, Die Küstenbewohner der Gazellehalbinsel (Hiltrup bei Münster, n. d.), pp. 343 sq.
477
O. Dapper, Description de l'Afrique, p. 330. We have seen that the food left by the king of the Monbutto, is carefully buried (above, p. 119).
478
Bosman's “Guinea,” in Pinkerton's Voyages and Travels, xvi. 487.
479
P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) p. 126.
480
W. Caland, Altindisches Zauberritual, pp. 163 sq.
481
Pliny, Nat. Hist. xxviii. 19. For other examples of witchcraft wrought by means of the refuse of food, see E. S. Hartland, The Legend of Perseus, ii. 83 sqq.
482
On the covenant entered into by eating together see the classical exposition of W. Robertson Smith, The Religion of the Semites2 (London, 1894), pp. 269 sqq. For examples of the blood-covenant, see H. C. Trumbull, The Blood Covenant (London, 1887). The examples might easily be multiplied.
483
Kaempfer's “History of Japan,” in Pinkerton's Voyages and Travels, vii. 717.
484
Rev. Lorimer Fison, in a letter to me dated August 26, 1898. In Fijian, kana is to eat; the meaning of lama is unknown.
485
“Coutumes étranges des indigènes du Djebel-Nouba,” Missions Catholiques, xiv. (1882) p. 460; Father S. Carceri, “Djebel-Nouba,” ibid. xv. (1883) p. 450. The title of the priestly king is cogiour or codjour. “The codjour is the pontifical king of each group of villages; it is he who regulates and administers the affairs of the Nubas. He is an absolute monarch, on whom all depend. But he has no princely privileges or immunities; no royal insignia, no badge mark him off from his subjects. He lives like them by the produce of his fields and his industry; he works like them, earns his daily bread, and has no guard of honour, no tribunal, no code of laws, no civil list” (Father S. Carceri, loc. cit.).
486
“Der Muata Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas und andere von Süd-Afrika,” Zeitschrift für allgemeine Erdkunde (Berlin), vi. (1856) pp. 398 sq.; F. T. Valdez, Six Years of a Traveller's Life in Western Africa (London, 1861), ii. 251 sq.
487
W. Mariner, The Natives of the Tonga Islands,2 i. 141 sq. note, 434 note, ii. 82 sq., 221-224; Captain J. Cook, Voyages (London, 1809), v. 427 sq. Similarly in Fiji any person who had touched the head of a living chief or the body of a dead one was forbidden to handle his food, and must be fed by another (J. E. Erskine, The Western Pacific, p. 254).
488
On the custom of touching for the King's Evil, see The Magic Art and the Evolution of Kings, vol. i. pp. 368 sqq.
489
“The idea in which this law [the law of taboo or tapu, as it was called in New Zealand] originated appears to have been, that a portion of the spiritual essence of an atua or of a sacred person was communicated directly to objects which they touched, and also that the spiritual essence so communicated to any object was afterwards more or less retransmitted to anything else brought into contact with it” (E. Shortland, Traditions and Superstitions of the New Zealanders, Second Edition, London, 1856, p. 102). Compare id., Maori Religion and Mythology, p. 25.
490
Old New Zealand, by a Pakeha Maori (London, 1884), pp. 96 sq.
491
W. Brown, New Zealand and its Aborigines (London, 1845), p. 76. For more examples of the same kind see ibid. pp. 177 sq.
492
E. Tregear, “The Maoris of New Zealand,” Journal of the Anthropological Institute, xix. (1890) p. 100.
493
R. Taylor, Te Ika a Maui, or, New Zealand and its Inhabitants,2 p. 164.
494
R. Taylor, op. cit. p. 165.
495
Spencer and Gillen, Native Tribes of Central Australia, pp. 537 sq.
496
R. Southey, History of Brazil, i.2 (London, 1822), p. 238.
497
Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 257 sq.
498
Merolla's “Voyage to Congo,” in Pinkerton's Voyages and Travels, xvi. 237 sq. As to these chegilla or taboos on food, which are commonly observed by the natives of this part of Africa, see further my Totemism and Exogamy, ii. 614 sqq.
