zu Berlin, xii. (1877) pp. 412-414. Full details as to the religious creed of the Ewes, including their belief in a Supreme Being (Mawu), are given, to a great extent in the words of the natives themselves, by the German missionary Jakob Spieth in his elaborate and valuable works Die Ewe-Stämme (Berlin, 1906) and Die Religion der Eweer in Süd-Togo (Leipsic, 1911). As to Mawu in particular, the meaning of whose name is somewhat uncertain, see J. Spieth, Die Ewe-Stämme, pp. 421 sqq.; Die Religion der Eweer in Süd-Togo, pp. 15 sqq.
243
Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper Congo River,” Journal of the Royal Anthropological Institute, xl. (1910) p. 377.
244
Rev. John H. Weeks, Among Congo Cannibals (London, 1913), p. 261.
245
Rev. J. H. Weeks, “Anthropological Notes on the Bangala of the Upper Congo River,” Journal of the Royal Anthropological Institute, xl. (1910) pp. 368, 370. The singular form of mingoli is mongoli, “a disembodied spirit.” Compare id., Among Congo Cannibals (London, 1913), p. 252; and again ibid. p. 275. But great as is the fear of evil spirits among the natives of the Congo, their dread of witchcraft seems to be still more intense. See Rev. J. H. Weeks, “Notes on some Customs of the Lower Congo People,” Folk-lore, xx. (1909) pp. 51 sq.: “The belief in witchcraft affects their lives in a vast number of ways, and touches them socially at a hundred different points. It regulates their actions, modifies their mode of thought and speech, controls their conduct towards each other, causes cruelty and callousness in a people not naturally cruel, and sets the various members of a family against each other. A man may believe any theory he likes about creation, about God, and about the abode of departed spirits, but he must believe in witches and their influence for evil, and must in unmistakable terms give expression to that belief, or be accused of witchcraft himself… But for witchcraft no one would die, and the earnest longing of all right-minded men and women is to clear it out of the country by killing every discovered witch. It is an act of self-preservation… Belief in witches is interwoved into the very fibre of every Bantu-speaking man and woman, and the person who does not believe in them is a monster, a witch, to be killed as soon as possible.” Could we weigh against each other the two great terrors which beset the minds of savages all over the world, it seems probable that the dread of witches would be found far to outweigh the dread of evil spirits. However, it is the fear of evil spirits with which we are at present concerned.
246
G. McCall Theal, Records of South-Eastern Africa, vii. (1901) pp. 405 sq.
247
On this subject Mr. Dudley Kidd has made some judicious observations (Savage Childhood, London, 1906, pp. 131 sq.). He says: “The Kafirs certainly do not live in everlasting dread of spirits, for the chief part of their life is not spent in thinking at all. A merrier set of people it would be hard to find. They are so easy-going that it would seem to them too much burden to be for ever thinking of spirits.”
248
(Sir) E. F. im Thurn, Among the Indians of Guiana. (London, 1883), pp. 356 sq. As to the dread which the Brazilian Indians entertain of demons, see J. B. von Spix and C. F. Ph. von Martius, Reise in Brasilien (Munich, 1823-1831), iii. 1108-1111.
249
W. Barbrooke Grubb, An Unknown People in an Unknown Land (London, 1911), pp. 118, 119.
250
L. M. Turner, “Ethnology of the Ungava District, Hudson Bay Territory,” Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), pp. 193 sq.
251
W. Ellis, Polynesian Researches, Second Edition (London, 1832-1836), i. 331.
252
W. Ellis, op. cit. i. 406.
253
The Voyages of Captain James Cook round the World (London, 1809), vi. 152.
254
R. Taylor, Te Ika a Maui, or New Zealand and its Inhabitants, Second Edition (London, 1870), p. 104.
255
J. Kubary, “Die Religion der Pelauer,” in A. Bastian's Allerlei aus Volks- und Menschenkunde (Berlin, 1888), i. 46.
256
J. Kubary, “Die Bewohner der Mortlock-Inseln,” Mittheilungen der geographischen Gesellschaft in Hamburg, 1878-79, p. 36.
257
W. A. Reed, Negritos of Zambales (Manilla, 1904), p. 65 (Ethnological Survey Publications, vol. ii. Part i.).
258
Mgr. Couppé “En Nouvelle-Poméranie,” Les Missions Catholiques, xxiii. (1891) pp. 355 sq.
259
P. A. Kleintitschen, Die Küstenbewohner der Gazellehalbinsel (Hiltrup bei Münster, preface dated 1906), pp. 336 sq. Compare Joachim Graf Pfeil, Studien und Beobachtungen aus der Südsee (Brunswick, 1899), p. 159; id., in Journal of the Anthropological Institute, xxvii. (1898) pp. 183 sq.
260
R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), pp. 120, 121.
261
J. L. van Hasselt, “Die Papuastämme an der Geelvinkbai (Neu-guinea),” Mitteilungen der Geographischen Gesellschaft zu Jena, ix. (1891) p. 98. As to Mr. van Hasselt's twenty-five years' residence among these savages, see id., p. 22.
262
Stefan Lehner, “Bukaua,” in R. Neuhauss's Deutsch Neu-Guinea, iii. (Berlin, 1911) pp. 414-416.
263
W. G. Lawes, “Notes on New Guinea and its Inhabitants,” Proceedings of the Royal Geographical Society, 1880, p. 615.
264
J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” Deutsche geographische Blätter, x. 278 sq.
265
G. W. W. C. Baron van Hoëvell, Ambon en meer bepaaldelijk de Oeliasers (Dordrecht, 1875), p. 148.
266
N. P. Wilken en J. A. Schwarz, “Het heidendom en de Islam in Bolaang Mongondou,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xi. (1867) p. 259.
267
R. van Eck, “Schetsen van het eiland Bali,” Tijdschrift voor Nederlandsch Indië, August, 1880, p. 83.
268
S. E. Harthoorn, “De Zending op Java en meer bepaald die van Malang,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, iv. (1860) pp. 116 sq.
269
C. A. L. M. Schwaner, Borneo, Beschrijving van het stroomgebied van den Barito (Amsterdam, 1853-54), i. 176.
270
J. B. Neumann, “Het Pane- en Bila-stroomgebied,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, iii. Afdeeling, meer uitgebreide artikelen, No. 2 (Amsterdam, 1886), p. 287.
271
B. Hagen, “Beiträge zur Kenntniss der Battareligion,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxviii. (1883) p. 508. The persons of the Batta Trinity are Bataraguru, Sori, and Balabulan. The most fundamental distinction between the persons of the Trinity appears to be that one of them is allowed to eat pork, while the others are not (ibid. p. 505).
272
M. Joustra, “Het leven, de zeden en gewoonten der Bataks,”
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