CHAPTER V—The Magical Control of the Weather
848 W. Mannhardt, Antike Wald- und Feldkulte, p. 342, note. The heathen Swedes appear to have mimicked thunder, perhaps as a rain-charm, by means of large bronze hammers, which they called Thor’s hammers. See Saxo Grammaticus, Historia Danica, lib. xiii. p. 630, ed. P. E. Müller; Olaus Magnus, Historia, iii. 8.
849 K. v. Bruchhausen, in Globus, lxxvi. (1899) p. 253. There seem to be two villages in Wallachia that bear the name of Ploska. The reference may be to one of them.
850 C. F. H. Campen, “De Godsdienstbegrippen der Halmaherasche Alfoeren,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvii. (1882) p. 447.
851 J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 114.
852 G. A. J. Hazen, “Kleine bijdragen tot de ethnografie en folklore van Java,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xlvi. (1903) p. 298.
853 R. Parkinson, Im Bismarck Archipel, p. 143. Compare Joachim Graf Pfeil, Studien und Beobachtungen aus der Südsee (Brunswick, 1899), pp. 139 sq.
854 J. Owen Dorsey, “Omaha Sociology,” Third Annual Report of the Bureau of Ethnology (Washington, 1884), p. 347. Compare Charlevoix, Voyage dans l’Amérique septentrionale, ii. 187.
855 Lettres édifiantes et curieuses, Nouvelle Edition, vii. 29 sq.
856 C. Lumholtz, Unknown Mexico (London, 1903), i. 180, 330.
857 J. Macdonald, Religion and Myth (London, 1893), p. 10.
858 J. B. Labat, Relation historique de l’Éthiopie occidentale, ii. 180.
859 M. Merker, Rechtsverhältnisse und Sitten der Wadschagga (Gotha, 1902), p. 34 (Petermanns Mitteilungen, Ergänzungsheft. No. 138).
860 Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), p. 588.
861 R. Sutherland Rattray, Some Folk-lore Stories and Songs in Chinyanja (London, 1907), pp. 118 sq.
862 E. Doutté, Magie et Religion dans l’Afrique du Nord, p. 583.
863 W. Weston, in The Geographical Journal, vii. (1896) p. 143; id., in Journal of the Anthropological Institute, xxvi. (1897) p. 30; id., Mountaineering and Exploration in the Japanese Alps, p. 161. The ceremony is not purely magical, for it is intended to attract the attention of the powerful spirit who has a small shrine on the top of the mountain.
864 J. Batchelor, The Ainu and their Folklore (London, 1901), p. 333. Some of the ancient processions with ships may perhaps have been rain-charms. See J. Grimm, Deutsche Mythologie,⁴ i. 213–220; Pausanias, i. 29. 1, with my note.
865 Tournier, Notice sur le Laos Français (Hanoi, 1900), p. 80. In the temple of the Syrian goddess at Hierapolis on the Euphrates there was a chasm into which water was poured twice a year by people who assembled for the purpose from the whole of Syria and Arabia. See Lucian, De dea Syria, 12 sq. The ceremony was perhaps a rain-charm. Compare Pausanias, i. 18. 7, with my notes.
866 Spencer and Gillen, Northern Tribes of Central Australia, pp. 313 sq.
867 A. W. Howitt, “On Australian Medicine-Men,” Journal of the Anthropological Institute, xvi. (1887) p. 35; id., Native Tribes of South-East Australia, p. 398.
868 R. Salvado, Mémoires historiques sur l’Australie (Paris, 1854), p. 262.
869 W. Stanbridge, “On the Aborigines of Victoria,” Transactions of the Ethnological Society of London, N.S., i. (1861) p. 300. This use of fire to make rain is peculiar. By analogy we should expect it rather to be resorted to as a mode of stopping rain. See below.
870 P. B. Noskowÿj, Maqrizii de valle Hadhramaut libellus arabice editus et illustratus (Bonn, 1866), pp. 25 sq.
871 T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 308.
872 Rascher, “Die Sulka,” Archiv für Anthropologie, xxix. (1904) p. 225; R. Parkinson, Dreissig Jahre in der Südsee, pp. 196 sq.
873 Indian Antiquary, xxiv. (1895) p. 359.
874 A. W. Howitt, Native Tribes of South-East Australia, p. 398.
875 Spencer and Gillen, Northern Tribes of Central Australia, p. 315.
876 J. Teit, “The Thompson Indians of British Columbia,” p. 345 (Memoirs of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv.).
877 J. Batchelor, The Ainu and their Folklore, p. 333.
878 A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s van Midden Celebes,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) p. 2.
879 J. Crevaux, Voyages dans l’Amérique du Sud (Paris, 1883), p. 276.
880 E. M. Gordon, Indian Folk Tales (London, 1908), p. 20; id. in Journal and Proceedings of the Asiatic Society of Bengal, New Series, i. (1905) p. 183.
881 W. E. Roth, Ethnological Studies among the North-West-Central Queensland Aborigines (Brisbane and London, 1897), p. 167.
882 W. E. Roth, op. cit. p. 168; id., North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), p. 10.
883 S. Gason, “The Dieyerie Tribe,” Native Tribes of South Australia, pp. 276 sqq.; A. W. Howitt, “The Dieri and other Kindred Tribes of Central Australia,” Journal of the Anthropological Institute, xx. (1891) pp. 91 sq.; id., Native Tribes of South-East Australia, pp. 394–396. As to the Mura-muras, see A. W. Howitt, Native Tribes of South-East Australia, pp. 475 sqq., 779 sqq.
884 A. W. Howitt, “The Dieri and other Kindred Tribes of Central Australia,” Journal of the Anthropological Institute, xx. (1891) pp. 92 sq.; id., Native Tribes of South-East Australia, pp. 396, 744.
885 A. W. Howitt, Native Tribes of South-East Australia, pp. 396 sq.
886 J. Kreemer, “Regenmaken, Oedjoeng, Tooverij onder de Javanen,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxx. (1886) p. 113.
887 Coulbeaux, “Au pays de Menelik: à travers l’Abyssinie,” Missions Catholiques, xxx. (1898) p. 455.
888 1 Kings xviii. 28. From the whole tenour of the narrative it appears that the real contest between Elijah and the prophets of Baal was as to which of them should make rain in a time of drought. The prophets of Baal wrought magic by cutting themselves with knives; Elijah wrought magic by pouring water on the altar. Both ceremonies alike were rain-charms. Compare my note on the passage in Passages of the Bible chosen for their Literary Beauty and Interest, Second Edition (London, 1909), pp. 476 sq.
889 Spencer and Gillen, Northern Tribes of Central Australia, pp. 294–296, 630 sq.
890 F. J. Gillen, in Report of the Work of the Horn Scientific Expedition to Central Australia, part iv., Anthropology (London and Melbourne, 1896), pp. 177–179; Spencer and Gillen, Native Tribes of Central Australia, pp. 189–193.
891 As to the connexion of the plover with rain in Central Australia, see above, p. 259. It is curious that the same association has procured for the bird its name in English, French (pluvier, from the Latin pluvia), and German (Regenpfeifer). Ornithologists are not agreed as to the reason for this association in the popular mind. See Alfred Newton, Dictionary of Birds (London, 1893–1896), pp. 730 sq.
892 A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890) p. 401; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 350.
893 W. W. Skeat, Malay Magic, p. 108.
894 Fr. Boas, in Fifth Report on the North-Western Tribes of Canada, p. 51 (separate reprint from the Report of the British Association for 1889).
895 Fr. Boas, loc. cit.; id. in Sixth Report On the North-Western Tribes of Canada, pp. 58, 62 (separate reprint from the Report of the British Association for 1890); id. in Eleventh Report on the North-Western Tribes of Canada, p. 5 (separate reprint from the Report of the British Association for 1896).
896 Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, pp. 39 sq. (separate reprint from the Report of the British Association for 1890).
897 British Central Africa Gazette, No. 86 (vol. v. no. 6), 30th April 1898, p. 3.
898 Fr. Boas, loc. cit.
899 Narrative of the Adventures and Sufferings of John R. Jewitt (Middletown, 1820), pp. 173 sq. (p. 198, Edinburgh, 1824).
900 J. Teit, “The Thompson Indians of British Columbia,” pp. 310 sq. (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv.). The Lillooet Indians of British Columbia also believed that twins were the real offspring of grizzly bears. Many of them said that twins were grizzly bears in human form, and that when a twin died his soul went back to the grizzly bears and became one of them. See J. Teit, “The Lillooet Indians,” (Leyden and New York, 1906), p. 263 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. ii. part v.).
901 Father Baudin, “Le Fétichisme ou la religion des Nègres de la Guinée,” Missions Catholiques, xvi. (1884) p. 250.
902 J. Spieth, Die Ewe Stämme (Berlin, 1906), pp. 204, 206.
903 Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 92 (separate reprint from the Report of the British Association for 1890). The instrument by which the twins make fine weather appears to be a bull-roarer. Compare J. Teit, “The Shuswap” (Leyden and New York, 1909), pp. 586 sq. (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. ii. part vii.): “Twins were believed to be endowed with powers over the elements, especially over rain and snow. If a twin bathed in a lake or stream, it would rain.”
904 Mark iii. 17. If James and John had been twins, we might have suspected that their name of Boanerges had its origin in a superstition like that of the Peruvian Indians. Was it in the character of “sons of thunder” that the brothers proposed to call down fire from heaven on a Samaritan village (Luke ix. 54)?
905 P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), pp. 16 sq., 32, 33, 119, 130, 132.
906 H. A. Junod, Les Ba-ronga (Neuchâtel, 1898), pp. 412, 416 sqq. The reason for calling twins “Children of the Sky” is obscure. Are they supposed in some mysterious way to stand for the sun and moon?
907 Dudley Kidd, Savage Childhood (London, 1906), p. 47.
908 P. Reichard, “Die Wanjamuesi,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, xxiv. (1889), pp. 256 sq. Another African superstition as to twins may here be mentioned. On the Slave Coast when a woman has brought forth stillborn twins, she has a statue made with two faces and sets it up in a corner of her house. There she offers it fowls, bananas, and palm-oil in order to obtain the accomplishment of her wishes, and especially a knowledge of the future. See Missions Catholiques, vii. (1875) p. 592. This suggests that elsewhere two-faced images, like those of Janus, may have been intended to represent twins.
909 M. N. Venketswami, “Superstitions among Hindus in the Central Provinces,” Indian Antiquary, xxviii. (1899) p. 111.
910 The Grihya-Sûtras, translated by H. Oldenberg, part ii. (Oxford, 1892) pp. 72 sq. (Sacred Books of the East, vol. xxx.); H. Oldenberg, Die Religion des Veda, pp. 420 sq.
911 G. G. Batten, Glimpses of the Eastern Archipelago (Singapore, 1894), pp. 68 sq.
912 A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s van Midden Celebes,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) pp. 8–10.
913 Rev. W. O’Ferrall, “Native Stories from Santa Cruz and Reef Islands,” Journal of the Anthropological Institute, xxxiv. (1904), p. 225.
914 Lucy M. J. Garnett, The Women of Turkey and their Folklore: The Christian Women, pp. 123 sq.
915 W. Mannhardt, Baumkultus, pp. 329 sqq.; J. Grimm, Deutsche Mythologie,⁴ i. 493 sq.; W. R. S. Ralston, Songs of the Russian People, pp. 227 sqq.; W. Schmidt, Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens, p. 17; E. Gerard, The Land beyond the Forest, ii. 13; Folk-lore, i. (1890) p. 520.
916 The Graphic, September 9, 1905, p. 324; Dr. Emil Fischer, “Paparuda und Scaloian,” Globus, xciii. (1908) pp. 14 sq.
917 W. Mannhardt, Baumkultus, p. 329.
918 G. F. Abbott, Macedonian Folklore (Cambridge, 1903), pp. 118 sq.
919 W. R. S. Ralston, Songs of the Russian People, p. 228; W. Mannhardt, Baumkultus, pp. 329 sq.
920 See above, pp. 260 sq. This perpetual turning or whirling movement is required of the actors in other European ceremonies of a superstitious character. See below, vol. ii. pp. 74, 80, 81, 87. I am far from feeling sure that the explanation of it suggested in the text is the true one. But I do not remember to have met with any other.
921 Father H. S. Moore, in The Cowley Evangelist, May 1908, pp. 111 sq.
922 M. Abeghian, Der armenische Volksglaube (Leipsic, 1899), pp. 93 sq.
923 J. Rendel Harris, MS. notes of folklore collected in the East.
924 Rendel Harris, op. cit.
925 S. I. Curtiss, Primitive Semitic Religion To-day, p. 114.
926 A. Jaussen, Coutumes des Arabes au pays de Moab (Paris, 1908), pp. 326, 328.
927 J. Polek, “Regenzauber in Osteuropa,” Zeitschrift des Vereins für Volkskunde, iii. (1893) p. 85. For the bathing of the priest compare W. Mannhardt, Baumkultus, p. 331, note 2.
928 W. Mannhardt, Baumkultus, p. 331.
929 R. F. Kaindl, “Zauberglaube bei den Rutenen in der Bukowina und Galizien,” Globus, lxi. (1892) p. 281.
930 M. Abeghian, Der armenische Volksglaube (Leipsic, 1899), p. 93.
931 E. Doutté, Magie et religion dans l’Afrique du Nord, p. 584.
932 J. G. F. Riedel, “De Minahasa in 1825,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xviii. 524.
933 A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s van Midden Celebes,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) pp. 1 sq.
934 M. Joustra, “De Zending onder de Karo-Batak’s,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xli. (1897) p. 158.
935 North Indian Notes and Queries, iii. p. 134, § 285.
936 W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 73 sq.
937 J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) p. 93.
938 Sarat Chandra Mitra, “On some Ceremonies for producing Rain,” Journal of the Anthropological Society of Bombay, iii. (1893) pp. 25, 27; id., in North Indian Notes and Queries, v. p. 136, § 373.
939 Panjab Notes and Queries, i. p. 102, § 791.
940 W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 74 sq.
941 Sarat Chandra Mitra, “On Vestiges of Moon-worship in Behar and Bengal,” Journal of the Anthropological Society of Bombay, ii. 598 sq.
942 Panjab Notes and Queries, ii. p. 42, § 256; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 16 sq.; Sarat Chandra Mitra, in Journal of the Anthropological Society of Bombay, ii. 597 sq.; id., in Journal of the Royal Asiatic Society, N.S. xxix. (1897) p. 482.
943 W. W. Hunter, Orissa (London, 1872), ii. 140 sq.; W. Crooke, op. cit. i. 17.
944 W. Logan, Malabar (Madras, 1887), i. 161 sq.; E. Thurston, Castes and Tribes of Southern India, vii. 287; L. K. Anantha Krishna Iyer, The Cochin Tribes and Castes, i. (Madras, 1909) p. 238.
945 R. F. Kaindl, Die Huzulen (Vienna, 1894), p. 63; id., “Viehzucht und Viehzauber in den Ostkarpaten,” Globus, lxix. (1896) p. 386.
946 A. Cabaton, Nouvelles Recherches sur les Chams (Paris, 1901), p. 48.
947 Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, pp. 90 sq.
948 E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin und nächster Umgebung,” Zeitschrift für Ethnologie, xv. (1883) p. 87.
949 Theophrastus, Historia plantarum, vii. 3. 3, ix. 8. 8; Plutarch, Quaest. Conviv. vii. 2. 3; Pliny, Nat. Hist. xix. 120.
950 Palladius, De re rustica, iv. 9; Pliny, Nat. Hist. xix. 120.
951 Theophrastus, Historia plantarum ix. 8. 8.
952 Lactantius, Divin. Institut. i. 21; Apollodorus, Bibliotheca, ii. 5. 11. 8; Philostratus, Imagines, ii. 24; Conon, in Photius, Bibliotheca, p. 132, ed. Bekker. Lactantius speaks of the sacrifice of a pair of oxen, Philostratus of the sacrifice of a single ox.
953 “Die Pschawen und Chewsurier im Kaukasus,” Zeitschrift für allgemeine Erdkunde, N.F. ii. (1857) p. 75.
954 M. Abeghian, Der armenische Volksglaube (Leipsic, 1899), p. 93.
955 J. Reinegg, Beschreibung des Kaukasus, ii. (Hildesheim and St. Petersburg, 1797), p. 114. Among the Abchases of the Western Caucasus girls make rain by driving an ass into a river, placing a puppet dressed as a woman on a raft, and letting the raft float down stream. See N. von Seidlitz, “Die Abchasen,” Globus, lxvi. (1894) pp. 75 sq.
956 W. Mannhardt, Baumkultus, p. 553; E. Gerard, The Land beyond the Forest, ii. 40.
957 Panjab Notes and Queries, iii. pp. 41, 115, §§ 173, 513.
958 North Indian Notes and Queries, i. p. 210, § 1161.
959 Sarat Chandra Mitra, “On the Har Paraurī, or the Behari Women’s Ceremony for producing Rain,” Journal of the Royal Asiatic Society of Great Britain and Ireland, N.S. xxix. (1897) pp. 471–484; id., in Journal of the Anthropological Society of Bombay, iv. No. 7 (1898), pp. 384–388.
960 Sarat Chandra Mitra, “On some Ceremonies for producing Rain,” Journal of the Anthropological Society of Bombay, iii. 25. On these Indian rain-charms compare W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 68 sqq. Mr. E. S. Hartland suggests that such customs furnish the key to the legend of Lady Godiva (Folklore, i. (1890) pp. 223 sqq.). Some of the features of the ceremonies, though not the ploughing, reappear in a rain-charm practised by the Rajbansis of Bengal. The women make two images of Hudum Deo out of mud or cow-dung, and carry them away into the fields by night. There they strip themselves naked, and dance round the images singing obscene songs. See (Sir) H. H. Risley, The Tribes and Castes of Bengal: Ethnographic Glossary (Calcutta, 1891–92), i. 498. Again, in time of drought the Kapu women of Southern India mould a small figure of a naked human being to represent Jokumara, the rain-god. This they place in a mock palanquin and go about for several days from door to door, singing indecent songs and collecting alms. Then they abandon the figure in a field, where the Malas find it and go about with it in their turn for three or four days, singing ribald songs and collecting alms. See E. Thurston, Castes and Tribes of Southern India, iii. 244 sq. We have seen (pp. 267 sq.) that lewd songs form part of an African rain-charm. The link between ribaldry and rain is not obvious to the European mind.
961 T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) pp. 302 sq.
962 B. Houghton, in Indian Antiquary, xxv. (1896) p. 112.
963 C. Lumholtz, Unknown Mexico (London, 1903), i. 330.
964 G. Turner, Samoa, pp. 345 sq.
965 Father Lambert, in Missions Catholiques, xxv. (1893) p. 116; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 297 sq.
966 W. R. S. Ralston, The Songs of the Russian People, pp. 425 sq.; P. v. Stenin, “Ueber den Geisterglauben in Russland,” Globus, lvii. (1890) p. 285.
967 Aristophanes, Clouds, 373.
968 M. Abeghian, Der armenische Volksglaube, p. 93.
969 J. Rendel Harris, MS. notes.
970 R. H. Elliot, Experiences of a Planter in the Jungles of Mysore (London, 1871), i. 76 sq.
971 A. C. Kruijt, “Regen lokken en regen verdrijving bij de Toradja’s van Central Celebes,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) p. 6, citing v. Baarda.
972 Mela, Chorographia, iii. 106.
973 A. C. Kruijt, op. cit. pp. 3 sq.
975 Dudley Kidd, The Essential Kafir (London, 1904), p. 115.
976 Missionar P. H. Brincker, “Beobachlungen über die Deisidämonie der Eingeborenen Deutsch-Südwest-Afrikas,” Globus, lviii. (1890) p. 323; id., in Mitteilungen des Seminars für orientalische Sprachen zu Berlin, iii. (1900) Dritte Abteilung, p. 89.
977 A. Caulin, Historia coro-graphica natural y evangelica dela Nueva Andalucia, Provincias de Cumaña, Guayana y Vertientes del Rio Orinoco, p. 92.
978 J. J. M. de Groot, The Religious System of China, iii. 918 sqq.
979 Spencer and Gillen, Northern Tribes of Central Australia, pp. 314 sq.
980 Spencer and Gillen, op. cit. p. 311.
981 G. B. Grinnell, Blackfoot Lodge Tales, p. 262.
982 J. Teit, “The Thompson Indians,” p. 374 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv.).
983 E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899) p. 446.
984 J. Batchelor, The Ainu and their Folklore (London, 1901), p. 334.
985 (Sir) J. G. Scott, Gazetteer of Upper Burma and the Shan States, part ii. vol. ii. (Rangoon, 1901) p. 280.
986 T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 308.
987 H. Oldenberg, Die Religion des Veda, p. 507.
988 Fr. A. Jaussen, “Coutumes arabes,” Revue Biblique, April 1903, p. 248. Elsewhere the same writer describes this ceremony as a mode of putting a stop to cholera. See his Coutumes des Arabes au pays de Moab (Paris, 1908), p. 362. To pass between the pieces of a sacrificial victim is a form of oath (Genesis xv. 9 sqq.; Jeremiah xxxiv. 18; Dictys Cretensis, Bell. Trojan. i. 15; R. Moffat, Missionary Labours and Scenes in Southern Africa, p. 278) or of purification (Plutarch, Quaestiones Romanae, 111; Apollodorus, Bibliotheca, iii. 13. 7; Livy, xl. 6; E. Casalis, The Basutos, p. 256; S. Krascheninnikow, Beschreibung des Landes Kamtschatka, pp. 277 sq.). Compare my note on Pausanias, iii. 20. 9.
989 B. F. Matthes, “Over de âdá’s of gewoonten der Makassaren en Boegineezen,” Verslagen en Mededeelingen der Koninklijke Akademie van Wetenschappen, Afdeeling Letterkunde, Derde Reeks, ii. (Amsterdam, 1885) p. 169.
990 G. A. J. Hazeu, “Kleine bijdragen tot de ethnografie en folklore van Java,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xlvi. (1903) p. 298.
991 A. Hillebrandt, Vedische Opfer und Zauber (Strasburg, 1897), p. 120.
992 E. Doutté, Magie et religion dans l’Afrique du Nord, p. 583.
993 Acosta, History of the Indies, bk. v. ch. xxviii. (vol. ii. p. 376, Hakluyt Society).
994 J. Shooter, The Kafirs of Natal and the Zulu Country (London, 1857), pp. 212 sqq.
995 O. Baumann, Durch Massailand zur Nilquelle (Berlin, 1894), p. 188.
996 H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) p. 325.
997 L. Decle, Three Years in Savage Africa (London, 1898), p. 154.
998 A. L. van Hasselt, Volksbeschrijving van Midden-Sumatra, pp. 320 sq.; J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) p. 93.
999 E. T. Dalton, Descriptive Ethnology of Bengal, p. 88.
1000 Folklore Journal, edited by the Working Committee of the South African Folklore Society, i. (1879) p. 34.
1001 J. S. G. Gramberg, “Eene maand in de binnenlanden van Timor,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxxvi. p. 209; H. Zondervan, “Timor en de Timoreezen,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap. Tweede Serie, v. (1888) Afdeeling, meer uitgebreide artikelen, pp. 402 sq.
1002 C. Wiese, “Beiträge zur Geschichte der Zulu im Norden des Zambesi, namentlich der Angoni,” Zeitschrift für Ethnologie, xxxii. (1900) p. 198.
1003 W. Weston, Mountaineering and Exploration in the Japanese Alps (London, 1896), pp. 162 sq.; id., in Journal of the Anthropological Institute, xxvi. (1897) p. 30; id., in The Geographical Journal, vii. (1896) pp. 143 sq.
1004 A. Caulin, Historia Coro-graphica natural y evangelica dela Nueva Andalucia, Provincias de Cumaña, Guayana y Vertientes del Rio Orinoco, p. 96; Colombia, being a geographical, etc., account of the country, i. 642 sq.; A. Bastian, Die Culturländer des alten Amerika, ii. 216.
1005 D. Forbes, “On the Aymara Indians of Bolivia and Peru,” Journal of the Ethnological Society of London, ii. 237, note. On the supposed relation of the frog or toad to water in America, see further E. J. Payne, History of the New World called America, i. 420 sq., 425 sqq. He observes that “throughout the New World, from Florida to Chile, the worship of the frog or toad, as the offspring of water and the symbol of the water-spirit, accompanied the cultivation of maize” (p. 425). A species of water toad is called by the Araucanians of Chili genco, “which signifies lord of the water, as they believe that it watches over the preservation and contributes to the salubrity of the waters” (J. I. Molina, Geographical, Natural, and Civil History of Chili, London, 1809, i. 179).
1006 Mary E. B. Howitt, Folklore and Legends of some Victorian Tribes (in manuscript). The story is told in an abridged form by Dr. A. W. Howitt (Journal of the Anthropological Institute, xviii. (1889) pp. 54 sq.).
1008 J. Teit, “The Thompson Indians of British Columbia,” Memoirs of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 346; A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen, ii. p. 80, § 244; E. Gerard, The Land beyond the Forest, ii. 13.
1009 M. N. Venketswami, “Superstitions among Hindus in the Central Provinces,” Indian Antiquary, xxviii. (1899) p. 111. Compare E. Thurston, Castes and Tribes of Southern India, iv. 387.
1010 North Indian Notes and Queries, iii. p. 134, § 285; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 73.
1011 Journal of the Asiatic Society of Bengal, lxxii., part 3, Anthropology (Calcutta, 1904), p. 39.
1012 E. Thurston, Castes and Tribes of Southern India, iii. 245.
1013 E. Thurston, op. cit. iv. 387.
1014 M. Bloomfield, “On the ‘Frog-hymn,’ Rig Veda, vii. 103,” Journal of the American Oriental Society, xvii. (1896) pp. 173–179.
1015 A. L. Waddell, “Frog-Worship among the Newars,” The Indian Antiquary, xxii. (1893) pp. 292–294. The title Bhûmînâtha, “Lord or Protector of the Soil,” is specially reserved for the frog. The title Paremêsvara is given to all the Newar divinities.
1016 Encyclopaedia Britannica, 9th edition, s.v. “Frog,” ix. 796. For an instance of a frog thus caught in a drought and made to disgorge its hoard of water, see E. Aymonier, Voyage dans le Laos (Paris, 1895–1897), ii. 284 sq.
1017 J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” Journal of the Anthropological Institute, xix. (1890) p. 295.
1018 H. von Wlislocki, Volksglaube und religiöser Brauch der Zigenner (Münster i. W., 1891), pp. 64 sq.
1019 W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 76.
1020 W. Crooke, op. cit. i. 74.
1021 W. Weston, Mountaineering and Exploration in the Japanese Alps (London, 1896), p. 162.
1022 L. J. B. Bérenger-Féraud, Les Peuplades de la Sénégambie (Paris, 1879), p. 291.
1023 R. Lange, “Bitten um Regen in Japan,” Zeitschrift des Vereins für Volkskunde, iii. (1893) pp. 334 sq. Compare W. G. Aston, Shinto (London, 1905), p. 153. However, the throwing of the dragon into the waterfall may be a homoeopathic charm rather than a punishment.
1024 H. H. Bancroft, Native Races of the Pacific States, i. 520.
1025 Huc, L’Empire chinois⁴ (Paris, 1862), i. 241.
1026 Mgr Rizzolati, in Annales de la Propagation de la Foi, xvi. (1844) p. 350; Mgr Retord, ib. xxviii. (1856) p. 102. In Tonquin also a mandarin has been known to whip an image of Buddha for not sending rain. See Annales de l’Association de la Propagation de la Foi, iv. (1830) p. 330.
1027 Huc, L’Empire chinois,⁴ i. 241 sq.
1028 Lettres édifiantes et curieuses, Nouvelle Édition, xviii. 210.
1029 J. Bertrand, in Annales de la Propagation de la Foi, xxii. (1850) pp. 351–355; W. W. Rockhill, The Land of the Lamas (London, 1891), p. 311.
1030 Rev. E. Z. Simmons, “Idols and Spirits,” Chinese Recorder and Missionary Journal, xix. (1888) p. 502.
1031 Mgr Bruguière, in Annales de l’Association de la Propagation de la Foi, v. (1831), p. 131.
1032 Brien, “Aperçu sur la province de Battambang,” Cochinchine Française: excursions et reconnaissances, No. 25 (Saigon, 1886), pp. 6 sq.
1033 G. Vuillier, “La Sicile, impressions du présent et du passé,” Tour du monde, lxvii. (1894) pp. 54 sq. Compare G. Pitrè, Usi e costumi, credenze e pregiudizi del popolo siciliano, iii. (Palermo, 1889) pp. 142–144. As to St. Francis of Paola, who died in 1507 and was canonised by Leo X. in 1519, see P. Ribadeneira, Flos Sanctorum, cioè Vite de’ Santi (Venice, 1763), i. 252 sq.; Th. Trede, Das Heidentum in der römischen Kirche, iii. 45–47; G. Pitrè, Feste patronali in Sicilia (Turin and Palermo, 1900), pp. 49 sqq. He was sent for by Louis XI. of France, and his fame as a worker of miracles is still spread over all the south of Italy. With the entertainments given in honour of St. Francis of Paola to wheedle rain out of him we may compare the shadow-plays or puppet-shows given by the Javanese and the comedies played by the Chinese for the same purpose. See T. S. Raffles, History of Java (London, 1817), i. 477; G. A. J. Hazen, “Kleine bijdragen tot de ethnografie en de folklore van Java,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xlvi. (1903) pp. 299 sq.; Huc, L’Empire chinois⁴ (Paris, 1862), i. 241.
1034 J. Biddulph, Tribes of the Hindoo Koosh (Calcutta, 1880), p. 95.
1035 Albîrûnî, The Chronology of Ancient Nations, translated and edited by C. E. Sachau (London, 1879), p. 235. This and the following passage were pointed out to me by my late friend, W. Robertson Smith.
1036 Albîrûnî, loc. cit.
1037 Gervasius von Tilbury, Otia Imperialia, ed. F. Liebrecht, pp. 41 sq.
1038 Giraldus Cambrensis, Topography of Ireland, ch. 7. Compare W. Mannhardt, Antike Wald- und Feldkulte, p. 341 note.
1039 J. Lecœur, Esquisses du Bocage Normand, ii. 79.
1040 L. J. B. Bérenger-Féraud, Superstitions et survivances, i. 473.
1041 Le R. P. Cadière, “Croyances et dictons populaires de la Vallée du Nguôn-son, Province de Quang-binh (Annam),” Bulletin de l’École Française d’Extrême- Orient, i. (Hanoi, 1901) pp. 204 sq.
1042 C. Lumholtz, Unknown Mexico, ii. 194.
1043 H. Callaway, Religious System of the Amazulu, part. iv. (1870), pp. 407 sq.
1044 Dudley Kidd, The Essential Kafir, pp. 117 sq.
1045 E. Reclus, Nouvelle Géographie Universelle, xii. 100.
1046 North Indian Notes and Queries, iii. p. 135, § 285; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 77.
1047 A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s van Midden Celebes,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) p. 2.
1048 Rasmussen, Additamenta ad historiam Arabum ante Islamismum, pp. 67 sq.; I. Goldziher, Muhammedanische Studien (Halle a. S., 1888–1890), i. 34 sq.
1049 J. Wellhausen, Reste arabischen Heidentums, p. 157 (first edition).
1050 J. B. Labat, Relation historique de l’Éthiopie occidentale, ii. 180.
1051 H. Ternaux-Compans, Essai sur l’ancien Cundinamarca (Paris, n.d.), p. 42.
1052 G. Turner, Samoa, p. 145.
1053 A. L. P. Cameron, “Notes on some Tribes of New South Wales,” Journal of the Anthropological Institute, xiv. (1885) p. 362. For other uses of quartz-crystal in ceremonies for the making of rain, see above, pp. 254, 255.
1054 A. L. P. Cameron, loc. cit. Compare E. M. Curr, The Australian Race, ii. 377.
1055 E. Clement, “Ethnographical Notes on the Western Australian Aborigines,” Internationales Archiv für Ethnographie, xvi. (1904) pp. 5 sq.
1056 Rascher, “Die Sulka,” Archiv für Anthropologie, xxix. (1904) p. 225. Compare R. Parkinson, Dreissig Jahre in der Südsee, p. 196.
1057 T. C. Hodson, “The genna amongst the Tribes of Assam,” Journal of the Anthropological Institute, xxxvi. (1906) p. 96.
1058 W. G. Aston, Shinto (London, 1905), p. 330.
1059 Fr. Stuhlmann, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), p. 654.
1060 Indian Notes and Queries, iv. p. 218, § 776; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 75 sq.
1061 J. Rendel Harris, MS. notes.
1062 W. R. Paton, in Folklore, xii. (1901) p. 216.
1063 G. Timkowski, Travels of the Russian Mission through Mongolia to China (London, 1827), i. 402 sq.
1064 C. H. Cottrell, Recollections of Siberia (London, 1842), p. 140.
1065 W. Radloff, Aus Sibirien (Leipsic, 1884), ii. 179 sq.
1066 The American Antiquarian, viii. 339. Vivid descriptions of the scenery and climate of Arizona and New Mexico will be found in Captain J. G. Bourke’s On the Border with Crook (New York, 1891); see, for example, pp. 1 sq., 12 sq., 23 sq., 30 sq., 34 sq., 41 sqq., 185, 190 sq. See also C. Mindeleff, in Seventeenth Annual Report of the Bureau of American Ethnology, part 2 (Washington, 1898), pp. 477–481.
1067 M. Abeghian, Der armenische Volksglaube, p. 94.
1068 J. Rhys, Celtic Heathendom, p. 184; J. Grimm, Deutsche Mythologie,⁴ i. 494; L. J. B. Bérenger-Féraud, Superstitions et survivances, iii. 190 sq. Compare A. de Nore, Coutumes, mythes et traditions des provinces de France, p. 216; San Marte, Die Arthur Sage, pp. 105 sq., 153 sqq.
1069 J. Rhys, Celtic Heathendom, pp. 185 sq., quoting an earlier authority.
1070 J. Rhys, op. cit. p. 187. The same thing is done at the fountain of Sainte Anne, near Gevezé, in Brittany. See P. Sébillot, Traditions et superstitions de la Haute-Bretagne, i. 72.
1071 G. Herve, “Quelques superstitions de Morvan,” Bulletins de la Société d’Anthropologie de Paris, 4me série, iii. (1892) p. 530.
1072 Bérenger-Féraud and de Mortillet, in Bulletins de la Société d’Anthropologie de Paris, 4me série, ii. (1891) pp. 306, 310 sq.; L. J. B. Bérenger-Féraud, Superstitions et survivances, i. 427.
1073 Le Brun, Historie critique des pratiques superstitieuses (Amsterdam, 1733), i. 245 sq.; L. J. B. Bérenger-Féraud, Superstitions et survivances, i. 477. For more examples of such customs in France see P. Sébillot, Le Folk-lore de France, ii. 376–378.
1074 Lamberti, “Relation de la Colchide ou Mingrélie,” Voyages au Nord, vii. 174 (Amsterdam, 1725).
1075 H. S. Hallett, A Thousand Miles on an Elephant in the Shan States (Edinburgh and London, 1890), p. 264.
1076 Martin, “Description of the Western Islands of Scotland,” in Pinkerton’s Voyages and Travels, iii. 594.
1077 R. H. Codrington, The Melanesians, p. 201.
1078 J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië, xxxix. (1890) p. 86. As to the cat in rain-making ceremonies, see above, pp. 289, 291.
1079 Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” Annual Report of the Smithsonian Institute for 1887, p. 674.
1080 As to such prayers, see Pausanias, ii. 25. 10; Marcus Antoninus, v. 7; Petronius, 44; Tertullian, Apolog. 40, compare 22 and 23; P. Cauer, Delectus Inscriptionum Graecarum,² No. 162; H. Collitz und F. Bechtel, Sammlung der griechischen Dialekt-Inschriften, No. 3718; Ch. Michel, Recueil d’inscriptions grecques, No. 1004; O. Luders, Die dionysischen Künstler (Berlin, 1873), pp. 26 sq.
1081 Pausanias, viii. 38. 4.
1083 Antigonus, Histor. mirab. 15 (Scriptores rerum mirabilium Graeci, ed. A. Westermann, pp. 64 sq.). Antigonus mentions that the badge of the city was a representation of the chariot with a couple of ravens perched on it. This badge appears on existing coins of Crannon, with the addition of a pitcher resting on the chariot (B. V. Head, Historia Numorum, p. 249). Hence A. Furtwängler conjectured, with great probability, that a pitcher full of water was placed on the real chariot when rain was wanted, and that the spilling of the water, as the chariot shook, was intended to imitate a shower of rain. See A. Furtwängler, Meisterwerke der griechischen Plastik, pp. 257–263.
1085 Apollodorus, i. 9. 7; Virgil, Aen. vi. 585 sqq.; Servius on Virgil, l.c.
1086 Festus, s.vv. aquaelicium and manalem lapidem, pp. 2, 128, ed. C. O. Müller; Nonius Marcellus, s.v. trullum, p. 637, ed. Quicherat; Servius on Virgil, Aen. iii. 175; Fulgentius, “Expos. serm. antiq.” s.v. manales lapides, Mythogr. Lat. ed. Staveren, pp. 769 sq. It has been suggested that the stone derived its name and its virtue from the manes or spirits of the dead (E. Hoffmann, in Rheinisches Museum für Philologie, N.F. l. (1895), pp. 484–486). Mr. O. Gilbert supposes that the stone was hollow and filled with water which was poured out in imitation of rain. See O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, ii. (Leipsic, 1885) p. 154 note. His suggestion is thus exactly parallel to that of Furtwängler as to the pitcher at Crannon (above, p. 309 note 6). Compare W. Warde Fowler, Roman Festivals of the Period of the Republic (London, 1899), pp. 232 sq.
1087 Nonius Marcellus, s.v. aquilex, p. 69, ed. Quicherat. In favour of taking aquilex as rain-maker is the use of aquaelicium in the sense of rain-making. Compare K. O. Müller, Die Etrusker, ed. W. Deecke, ii. 318 sq.
1088 Diodorus Siculus, v. 55.
1089 Philochorus, cited by Athenaeus, xiv. 72, p. 656 A.
1090 Among the Barotse, on the upper Zambesi, “the sorcerers or witch-doctors go from village to village with remedies which they cook in great cauldrons to make rain” (A. Bertrand, The Kingdom of the Barotsi, London, 1899, p. 277).
1091 Phylarchus, cited by Athenaeus, xv. 48, p. 693 E F. If the conjectural reading τοῖς Ἐμεσηνοῖς were adopted in place of the manuscript reading τοῖς Ἕλλησιν, we should have to suppose that the custom was not observed by the Greeks, but by the people of Emesa in Syria, where there was a famous worship of the sun. But Polemo, the highest authority in such matters, tells us that the Athenians offered “sober” sacrifices to the sun and to other deities (Schol. on Sophocles, Oed. Colon, 100); and in a Greek inscription found at Piraeus we read of offerings to the sun and of three “sober altars,” by which no doubt are meant altars on which wine was not poured. See Ch. Michel, Recueil d’inscriptions grecques, No. 672; Dittenberger, Sylloge inscriptionum Graecorum,² No. 631; E. S. Roberts, Introduction to Greek Epigraphy, ii. No. 133; Leges Graecorum sacrae, ed. J. de Prott et L. Ziehen, ii. No. 18. In the passage of Athenaeus, accordingly, the reading τοῖς Ἐμεσηνοῖς, which has been rashly adopted by the latest editor of Athenaeus (G. Kaibel), may be safely rejected in favour of the manuscript reading.
1092 Peter Jones, History of the Ojebway Indians, p. 84.
1093 W. Smyth and F. Lowe, Narrative of a Journey from Lima to Para (London, 1836), p. 230. An eclipse either of the sun or the moon is commonly supposed by savages to be caused by a monster who is trying to devour the luminary, and accordingly they discharge missiles and raise a clamour in order to drive him away. See E. B. Tylor, Primitive Culture,² i. 328 sqq.
1094 J. Gumilla, Histoire de l’Orénoque (Avignon, 1758), iii. 243 sq.
1095 S. Krascheninnikow, Beschreibung des Landes Kamtschatka (Lemgo, 1766), p. 217.
1096 A. G. Morice, “The Western Dénés, their Manners and Customs,” Proceedings of the Canadian Institute, Toronto, Third Series, vii. (1888–89) p. 154.
1097 A. Moret, Le Rituel du culte divin journalier en Égypte (Paris, 1902), pp. 90 sq.; id., Du caractère religieux de la royauté pharaonique (Paris, 1902), p. 98.
1098 Plutarch, Isis et Osiris, 52. The Esquimaux of Bering Strait give the name of “the sun’s walking-stick” to the vertical bar in a parhelion. See E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899) p. 449.
1099 Father Lambert, in Missions Catholiques, xii. (1880) p. 216; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 193 sq.; Glaumont, “Usages, mœurs et coutumes des Néo-Calédoniens,” Revue d’ethnographie, vii. (1889) p. 116.
1100 Father Lambert, in Missions Catholiques, xxv. (1893) p. 116; id., Mœurs et superstitions des Néo-Calédoniens (Nouméa, 1900), pp. 296 sq. The magic formula differs slightly in the two passages; in the text I have followed the second.
1101 T. Arbousset et F. Daumas, Voyage d’exploration au nord-est de la Colonie du Cap de Bonne-Espérance (Paris, 1842), pp. 350 sq. For the kinship with the sacred object (totem) from which the clan takes its name, see ibid. pp. 350, 422, 424. Other people have claimed kindred with the sun, as the Natchez of North America (Voyages au nord, v. 24) and the Incas of Peru.
1102 G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” Mitteilungen der Geographischen Gesellschaft zu Jena, xxiii. (1905) p. 17.
1103 R. H. Codrington, in Journal of the Anthropological Institute, x. (1881) p. 278; id., The Melanesians (Oxford, 1891), p. 184.
1105 G. Turner, Samoa, p. 346. See above, p. 284.
1106 P. J. Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), p. 37.
1107 A. d’Orbigny, Voyage dans l’Amérique Méridionale, iii. (Paris and Strasburg, 1844) p. 24.
1108 V. Solomon, “Extracts from Diaries kept in Car Nicobar,” Journal of the Anthropological Institute, xxxii. (1902) p. 213.
1109 Satapatha-Brâhmana, translated by J. Eggeling, part i. p. 328 (Sacred Books of the East, vol. xii.).
1110 E. J. Payne, History of the New World called America, i. (Oxford, 1892) pp. 520–523; K. Th. Preuss, in Verhandlungen der Berliner anthropologischen Gesellschaft, November 15, 1902, pp. (449) sq., (457) sq.; id., “Die Feuergötter als Ausgangspunkt zum Verständnis der mexikanischen Religion,” Mitteilungen der anthropolog. Gesellschaft in Wien, xxxiii. (1903) pp. 157 sq., 163. A Mexican legend relates how in the beginning the gods sacrificed themselves by fire in order to set the sun in motion. See B. de Sahagun, Histoire générale des choses de la Nouvelle Espagne, bk. vii. ch. 2, pp. 478 sqq. (French trans. by Jourdanet and Simeon).
1111 Festus, s.v. “October equus,” p. 181, ed. C. O. Müller.
1112 2 Kings xxiii. 11. Compare H. Zimmern, in E. Schrader’s Die Keilinschriften und das Alte Testament³ (Berlin, 1902), pp. 369 sq.
1113 Pausanias, iii. 20. 4.
1114 Xenophon, Cyropaed. viii. 3. 24; Philostratus, Vit. Apollon. i. 31. 2; Ovid, Fasti, i. 385 sq.; Pausanias, iii. 20. 4. Compare Xenophon, Anabasis, iv. 5. 35; Trogus Pompeius, i. 10. 5.
1115 Herodotus, i. 216; Strabo, xi. 8. 6. On the sacrifice of horses see further S. Bochart, Hierozoicon, i. coll. 175 sqq.; Negelein, in Zeitschrift für Ethnologie, xxxiii. (1901), pp. 62–66. Many Asiatics held that the sun rode a horse, not a chariot. See Dittenberger, Sylloge inscriptionum Graecarum,² No. 754, with note⁴.
1116 A. Bastian, Die Völker des östlichen Asien, iv. 174. The name of the place is Andahuayllas.
1117 Th. Williams, Fiji and the Fijians², i. 250.
1118 Mr. Fison’s letter is dated August 26, 1898.
1119 H. R. Schoolcraft, The American Indians (Buffalo, 1851), pp. 97 sqq.; id., Oneota (New York and London, 1845), pp. 75 sqq.; W. W. Gill, Myths and Songs of the South Pacific, pp. 61 sq.; G. Turner, Samoa, pp. 200 sq.
1120 Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. (1901) p. 151.
1121 G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in Westafrika,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, xii. (1877) p. 411. We have met with a somewhat similar charm in North Africa to bring back a runaway slave. See above, p. 152.
1122 J. Chalmers, Pioneering in New Guinea (London, 1887), p. 172.
1123 Aeneas Sylvius, Opera (Bâle, 1571), p. 418 [wrongly numbered 420]; A. Thevet, Cosmographie universelle (Paris, 1575), ii. 851.
1124 R. Brough Smyth, Aborigines of Victoria, ii. 334; E. M. Curr, The Australian Race, i. 50.
1125 Fancourt, History of Yucatan, p. 118; Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l’Amérique-Centrale, ii. 51.
1126 S. L. Cummins, “Sub-tribes of the Bahr-el-Ghazal Dinkas,” Journal of the Anthropological Institute, xxxiv. (1904) p. 164.
1127 (South African) Folklore Journal, vol. i. part i. (Capetown, 1879) p. 34; Dudley Kidd, Savage Childhood (London, 1906), pp. 147 sq.; Rev. E. Gottschling, “The Bawenda,” Journal of the Anthropological Institute, xxxv. (1905) p. 381.
1128 E. J. Eyre, Journals of Expeditions of Discovery into Central Australia (London, 1845), ii. 365. The Ovakumbi of Angola place a stone in the fork of a tree as a memorial at any place where they have learned something which they wish to remember. See Ch. Wunenberger, “La Mission et le royaume de Humbé,” Missions Catholiques, xx. (1888) p. 270.
1129 E. M. Curr, The Australian Race, iii. 145.
1130 K. Vetter, Komm herüber und hilf uns! oder die Arbeit der Neuen-Dettelsauer Mission in Deutsch Neu-Guinea, ii. (Barmen, 1898) p. 29; id., in B. Hagen’s Unter den Papua’s (Wiesbaden, 1899), p. 287.
1131 W. W. Skeat, Malay Magic, pp. 92 sq.
1132 G. M. Dawson, “Notes on the Shuswap People of British Columbia,” Transactions of the Royal Society of Canada, ix. (1901, pub. 1902) section ii. p. 38.
1133 J. G. Gmelin, Reise durch Sibirien (Göttingen, 1751–52), ii. 510.
1134 C. H. Cottrell, Recollections of Siberia (London, 1842), p. 140.
1135 J. Owen Dorsey, “Omaha Sociology,” Third Annual Report of the Bureau of Ethnology (Washington, 1884), p. 241; id., “A Study of Siouan Cults,” Eleventh Annual Report of the Bureau of Ethnology (Washington, 1894), p. 410.
1136 G. M. Dawson, “On the Haida Indians of the Queen Charlotte Islands,” Geological Survey of Canada, Report of Progress for 1878–1879, p. 124 B.
1137 W. Powell, Wanderings in a Wild Country (London, 1883), p. 169.
1138 O. Dapper, Description de l’Afrique (Amsterdam, 1686), p. 389.
1139 Mission scientifique du Cap Horn, vii. (Paris, 1891) p. 257.
1140 J. Richardson, A Dictionary of Persian, Arabic, and English, New Edition (London, 1829), pp. liii. sq.
1141 Relations des Jésuites, 1636, p. 38 (Canadian reprint). On the other hand, some of the New South Wales aborigines thought that a wished-for wind would not rise if shell-fish were roasted at night (D. Collins, Account of the English Colony in New South Wales, London, 1804, p. 382).
1142 J. Mooney, “Sacred Formulas of the Cherokees,” Seventh Annual Report of the Bureau of Ethnology (Washington, 1891), pp. 387 sq.
1143 Annales de l’Association de la Propagation de la Foi, iv. (1830) p. 482.
1144 C. M. Pleyte, “Ethnographische Beschrijving der Kei Eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) p. 827.
1145 R. H. Codrington, The Melanesians, pp. 200, 201.
1146 J. Palmer, quoted by R. H. Codrington, The Melanesians, p. 201, note.
1147 Dudley Kidd, Savage Childhood (London, 1906), p. 151.
1148 B. Hagen, Unter den Papua’s (Wiesbaden, 1899), p. 269.
1149 W. Monckton, “Some Recollections of New Guinea Customs,” Journal of the Polynesian Society, v. (1896) p. 186.
1150 J. G. Dalyell, The Darker Superstitions of Scotland, p. 248.
1151 Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 26 (separate reprint from the Report of the British Association for 1890).
1152 A. C. Haddon, Head-hunters, p. 60; Reports of the Cambridge Anthropological Expedition to Torres Straits, vi. (Cambridge, 1908) pp. 201 sq.
1153 Martin, “Description of the Western Islands of Scotland,” in Pinkerton’s Voyages and Travels, iii. 627; Miss C. F. Gordon Cumming, In the Hebrides, pp. 166 sq.
1154 W. Fraser, in Sir John Sinclair’s Statistical Account of Scotland, viii. (Edinburgh, 1793) p. 52, note.
1155 Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten (St. Petersburg, 1854), pp. 105 sq.
1156 A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890), pp. 401 sq.; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904), pp. 351 sq.
1157 Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 352.
1158 Mary E. B. Howitt, Folklore and Legends of some Victorian Tribes (in manuscript).
1160 H. Egede, Description of Greenland, second edition (London, 1818), p. 196, note.
1161 Hesychius and Suidas, s.v. ἀνεμοκοῖται; Eustathius, on Homer, Od. x. 22, p. 1645. Compare J. Töpffer, Attische Genealogie, p. 112, who conjectures that the Eudanemi or Heudanemi at Athens may also have claimed the power of lulling the winds.
1162 Eunapius, Vitae sophistarum: Aedesius, p. 463, Didot edition.
1163 Pliny, Nat. Hist. xviii. 294. Compare Geoponica, ii. 18.
1164 Olaus Magnus, Gentium septentr. hist. iii. 15.
1165 Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, pp. 107 sq.
1166 Dana, Two Years before the Mast, ch. vi.
1167 J. Scheffer, Lapponia (Frankfort, 1673), p. 144; J. Train, Account of the Isle of Man, ii. 166; Miss C. F. Gordon Cumming, In the Hebrides, pp. 254 sq.; Ch. Rogers, Social Life in Scotland, iii. 220; Sir W. Scott, Pirate, note to ch. vii.; Miss M. Cameron, in Folklore, xiv. (1903) pp. 301 sq. Compare Shakespeare, Macbeth, Act i. Sc. 3, line 11. “But, my loving master, if any wind will not serve, then I wish I were in Lapland, to buy a good wind of one of the honest witches, that sell so many winds there and so cheap” (Izaac Walton, Compleat Angler, ch. v.).
1168 J. G. Lockhart, Memoirs of the Life of Sir Walter Scott, iii. 203 (first edition).
1169 C. Leemius, De Lapponibus Finmarchiae, etc., commentatio (Copenhagen, 1767), p. 454.
1170 Homer, Odyssey, x. 19 sqq. It is said that Perdoytus, the Lithuanian Aeolus, keeps the winds enclosed in a leathern bag; when they escape from it he pursues them, beats them, and shuts them up again. See E. Veckenstedt, Die Mythen, Sagen und Legenden der Zamaiten (Litauer), i. 153. The statements of this writer, however, are to be received with caution.
1171 J. Chalmers, Pioneering in New Guinea, p. 177.
1172 Lieut. Herold, in Mitteilungen aus den deutschen Schutzgebieten, v. (1892) pp. 144 sq.; H. Klose, Togo unter deutscher Flagge (Berlin, 1899), p. 189.
1173 Rev. J. Macdonald, Religion and Myth (London, 1893), p. 7.
1174 Fr. Boas, “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), p. 593.
1175 Arctic Papers for the Expedition of 1875 (Royal Geographical Society), p. 274.
1176 J. Murdoch, “Ethnological Results of the Point Barrow Expedition,” Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), pp. 432 sq.
1177 M. Bloomfield, Hymns of the Atharva-Veda, p. 249 (Sacred Books of the East, vol. xlii.); W. Caland, Altindisches Zauberritual, p. 128.
1178 Father Livinhac, in Annales de la Propagation de la Foi, liii. (1881) p. 209.
1179 J. Perham, “Sea Dyak Religion,” Journal of the Straits Branch of the Royal Asiatic Society, No. 10 (December 1882), pp. 241 sq.; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 201; A. W. Nieuwenhuis, In Centraal Borneo (Leyden, 1900), ii. 180 sq. The people of Samarcand used to beat drums and dance in the eleventh month to demand cold weather, and they threw water on one another. See E. Chavannes, Les Tou-Kiue (Turcs) Occidentaux (St. Petersburg, 1903), p. 135.
1180 J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), pp. 24 sq.
1181 P. Sébillot, Coutumes populaires de la Haute-Bretagne, pp. 302 sq.
1182 Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. 2, p. 54.
1183 A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 454, § 406; Von Alpenburg, Mythen und Sagen Tirols, pp. 262, 365 sq.; W. Mannhardt, Die Götter der deutschen und nordischen Völker (Berlin, 1860), p. 99; id., Antike Wald- und Feldkulte, p. 85; Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, p. 109; F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 117. In some parts of Austria and Germany, when a storm is raging, the people open a window and throw out a handful of meal, saying to the wind, “There, that’s for you, stop!” See A. Peter, Volksthümliches aus österreichisch-Schlesien, ii. 259; J. Grimm, Deutsche Mythologie,⁴ p. 529; Zingerle, Sitten Bräuche und Meinungen des Tiroler Volkes,² p. 118, § 1046. Similarly an old Irishwoman has been seen to fling handfuls of grass into a cloud of dust blown along a road, and she explained her behaviour by saying that she wished to give something to the fairies who were playing in the dust (Folklore, iv. (1893) p. 352). But these are sacrifices to appease, not ceremonies to constrain the spirits of the air; thus they belong to the domain of religion rather than to that of magic. The ancient Greeks sacrificed to the winds. See P. Stengel, “Die Opfer der Hellenen an die Winde,” Hermes, xvi. (1881) pp. 346–350; and my note on Pausanias, ii. 12. 1.
1184 J. G. Kohl, Die deutsch-russischen Ostseeprovinzen, ii. 278.
1185 G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” Mitteilungen der Geographischen Gesellschaft zu Jena, xxiii. (1905) p. 17.
1186 F. de Azara, Voyage dans l’Amérique Méridionale, ii. 137.
1187 P. Lozano, Descripcion chorographica del Gran Chaco (Cordova, 1733), p. 71; Charlevoix, Histoire du Paraguay, ii. 74; Guevara, Historia del Paraguay, p. 23 (in P. de Angelis’s Coleccion de obras y documentos, etc., ii., Buenos Ayres, 1836); D. de Alvear, Relacion geografica e historica de la provincia de Misiones, p. 14 (P. de Angelis, op. cit. iv.).
1188 W. A. Henry, “Bijdrage tot de Kennis der Bataklanden,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xvii. 23 sq.
1189 A. W. Nieuwenhuis, Quer durch Borneo, i. (Leyden, 1904) p. 97.
1190 R. Brough Smyth, Aborigines of Victoria, i. 457 sq.; compare id., ii. 270; A. W. Howitt, in Journal of the Anthropological Institute, xiii. (1884) p. 194, note; Spencer and Gillen, Northern Tribes of Central Australia, p. 632.
1191 W. Cornwallis Harris, The Highlands of Ethiopia (London, 1844), i. 352. Compare Ph. Paulitschke, Ethnographie Nord-ost-Afrikas: die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), p. 28. Even where these columns or whirlwinds of dust are not attacked they are still regarded with awe. The Ainos believe them to be filled with demons; hence they will hide behind a tree and spit profusely if they see one coming (J. Batchelor, The Ainu and their Folklore, p. 385). In some parts of India they are supposed to be bhuts going to bathe in the Ganges (Denzil C. J. Ibbetson, Settlement Report of the Panipat, Tahsil, and Karnal Parganah of the Karnal District, p. 154). The Chevas and Tumbucas of South Africa fancy them to be the wandering souls of sorcerers (Zeitschrift für allgemeine Erdkunde, vi. (Berlin, 1856) pp. 301 sq.). The Baganda and the Pawnees believe them to be ghosts (J. Roscoe in Journal of the Anthropological Institute, xxxii. (1902) p. 73; G. B. Grinnell, Pawnee Hero-Stories and Folk-tales, p. 357). Californian Indians think that they are happy souls ascending to the heavenly land (Stephen Powers, Tribes of California, p. 328). Once when a great Fijian chief died, a whirlwind swept across the lagoon. An old man who saw it covered his mouth with his hand and said in an awestruck whisper, “There goes his spirit!” (Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898).
1192 Herodotus, iv. 173; Aulus Gellius, xvi. 11. The Cimbrians are said to have taken arms against the tide (Strabo, vii. 2. 1).
