du Nord (Algiers, 1908), pp. 424 sq.; A. von Haxthausen, Transkaukasia (Leipsic, 1856), i. 222; C. T. Wilson, Peasant Life in the Holy Land (London, 1906), p. 285; W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 267 sq.; J. Bricknell, The Natural History of North Carolina (Dublin, 1737), p. 380; J. Adair, History of the American Indians (London, 1775), p. 184; K. Martin, Bericht über eine Reise nach Nederlandsch West-Indien, Erster Theil (Leyden, 1887), p. 166; G. C. Musters, “Notes on Bolivia,” Journal of the Royal Geographical Society, xlvii. (1877) p. 211; B. F. Matthes, Einige Eigenthümlichkeiten in den Festen und Gewohnheiten der Makassaren und Büginesen, p. 25 (separate reprint from Travaux de la 6e Session du Congrès International des Orientalistes à Leide, vol. ii.); R. A. Cruise, Journal of a Ten Months' Residence in New Zealand (London, 1823), p. 186.
44
Ch. Wilkes, Narrative of the United States Exploring Expedition, New Edition (New York, 1851), iii. 50.
45
Captain James Cook, Voyages (London, 1809), vi. 479.
46
E. Gerard, The Land beyond the Forest (Edinburgh and London, 1888), i. 311, 318.
47
H. Lichtenstein, Reisen im Südlichen Africa (Berlin, 1811-1812), i. 349 sq.; Sir James E. Alexander, Expedition of Discovery into the Interior of Africa (London, 1838), i. 166; C. J. Andersson, Lake Ngami, Second Edition (London, 1856), p. 327; W. H. I. Bleek, Reynard the Fox in South Africa (London, 1864), p. 76; Th. Hahn, Tsuni-Goam, the Supreme Being of the Khoi-Khoi (London, 1881), p. 56. Compare The Dying God, p. 3.
48
Th. Hahn, “Die Buschmänner,” Globus, xviii. 141.
49
Th. Waitz, Anthropologie der Naturvölker, ii. (Leipsic, 1860) p. 195, referring to Raffenel, Nouveau Voyage dans le pays des nègres (Paris, 1856), i. 93 sq.
50
Eijūb Abēla, “Beiträge zur Kenntniss abergläubischer Gebräuche in Syrien,” Zeitschrift des Deutschen Palaestina-Vereins, vii. (1884) p. 102.
51
Note by G. P. Badger, on The Travels of Ludovico di Varthema, translated by J. W. Jones (Hakluyt Society, 1863), p. 45. For more evidence of the custom in Syria see W. M. Thomson, The Land and the Book (London, 1859), p. 490; F. Sessions, “Some Syrian Folklore Notes,” Folk-lore, ix. (1898) p. 15; A. Jaussen, Coutumes des Arabes au pays de Moab (Paris, 1908), p. 336.
52
A. Treichel, “Reisig- und Steinhäufung bei Ermordeten oder Selbstmördern,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1888, p. (569) (bound up with Zeitschrift für Ethnologie, xx. 1888).
53
Rev. J. Roscoe, The Baganda (London, 1911), pp. 20 sq., 46 sq., 124 sq., 126 sq., 289 sq. Stones are not mentioned among the missiles hurled at ghosts, probably because stones are scarce in Uganda. See J. Roscoe, op. cit. p. 5.
54
Father Finaz, S.J., in Les Missions Catholiques, vii. (1875) p. 328.
55
“Der Muata Cazembe und die Völkerstämme der Maraves, Chevas, Muembas, Lundas, und andere von Süd-Afrika,” Zeitschrift für allgemeine Erdkunde, vi. (1856) p. 287.
56
Journal of the Asiatic Society of Bengal, lxxii. Part iii. (Calcutta, 1904) p. 87.
57
A. W. Nieuwenhuis, In Centraal Borneo (Leyden, 1900), i. 146.
58
Euripides, Electra, 327 sq.
59
Propertius, v. 5. 77 sq.
60
M. Merker, Die Masai (Berlin, 1904), p. 193.
61
A. C. Hollis, The Masai (Oxford, 1905), pp. 305 sq.
62
E. D. Clarke, Travels in various Countries of Europe and Asia, vi. (London, 1823) p. 165.
63
W. H. D. Rouse, “Notes from Syria,” Folk-lore, vi. (1895) p. 173. Compare F. Sessions, “Some Syrian Folklore Notes, gathered on Mount Lebanon,” Folk-lore, ix. (1898) p. 15.
64
E. Doutté, Magie et Religion dans l' Afrique du Nord (Algiers, 1908), pp. 420-422.
65
E. Doutté, Magie et Religion dans l'Afrique du Nord, p. 440, quoting De Ségonzac, Voyage au Maroc, p. 82.
66
I follow the exposition of E. Doutté, whose account of the sanctity or magical influence (baraka) ascribed to the persons of living Mohammedan saints (marabouts) is very instructive. See his Magie et Religion dans l'Afrique du Nord, pp. 438 sqq. Mr. E. S. Hartland had previously explained the custom of throwing stones and sticks on cairns as acts of ceremonial union with the spirit who is supposed to reside in the cairn. See his Legend of Perseus, ii. (London, 1895) p. 128. While this theory offers a plausible explanation of some cases of the custom, I do not think that it will cover them all. M. René Dussaud argues that the stones deposited at shrines of holy men are simply material embodiments of the prayers which at the same time the suppliants address to the saints; and he holds that the practice of depositing stones at such places rests on a principle entirely different from that of throwing stones for the purpose of repelling evil spirits. See René Dussaud, “La matérialisation de la prière en Orient,” Bulletins et Mémoires de la Société d' Anthropologie de Paris, V. Série, vii. (1906) pp. 213-220. If I am right, the fundamental idea in these customs is neither that the stones or sticks are offerings presented to good spirits nor that they are missiles hurled at bad ones, but that they embody the evil, whether disease, misfortune, fear, horror, or what not, of which the person attempts to rid himself by transferring it to a material vehicle. But I am far from confident that this explanation applies to all cases. In particular it is difficult to reconcile it with the custom, described in the text, of throwing a marked stone at a holy man and then recovering it. Are we to suppose that the stone carries away the evil to the good man and brings back his blessing instead? The idea is perhaps too subtle and far-fetched.
The word baraka, which in North Africa describes the powerful and in general beneficent, yet dangerous, influence which emanates from holy persons and things, is no doubt identical with the Hebrew bĕrakhah (ברכה) “blessing.” The importance which the ancient Hebrews ascribed to the blessing or the curse of a holy man is familiar to us from many passages in the Old Testament. See, for example, Genesis xxvii., xlviii. 8 sqq.; Deuteronomy xxvii. 11 sqq., xxviii. 1 sqq.
67
E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 430 sq.; J. Wellhausen, Reste arabischen Heidentums2 (Berlin, 1897), p. 111. The explanation given in the text is regarded as probable by Professor M. J. de Goeje (Internationales Archiv für Ethnographie, xvi. ,1904, p. 42.)
68
Etymologicum Magnum, s. v. Ἑρμαῖον, pp. 375 sq.; Eustathius on Homer, Odyssey, xvi. 471. As to the heaps of stones see Cornutus, Theologiae Graecae Compendium, 16; Babrius, Fabulae,
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