[167]Klemm,Culturgeschichte, iii. 78.[168]Cook,Voyages, iii. 158.[169]Dobritzhoffer,Abipones, ii. 203, 274.[170]Burton,Mission, i. 231.[171]Bancroft, ii. 357.[172]Dali,Alaska, 524. For instances of the feeling in North America see Bancroft, i. 205, 288, 544, 745; iii. 521, 522.[173]Gill,Myths and Songs of the South Pacific, p. 154.[174]Ibid., p. 38.[175]Catlin,North American Indians, i. 157.[176]Bancroft, iii. 519; and other instances in the same work, chapter xii.[177]Williams,Fiji, p. 247.[178]Schoolcraft,Indian Tribes, v. 403, 404.[179]Dr. Brinton (p. 250) says that no ethical bearing was assigned to the myth of the future by the red race till they were taught by Europeans, and that all Father Brebeuf could find was, that the souls of suicides and persons killed in war lived apart from others after death.[180]Bowen,Central Africa, p. 285.[181]Mariner,Tongan Islands, ii. 154.[182]Peschel, 428-31.[183]The collection of native Bushman literature is said to have reached eighty-four volumes! In Dr. Bleek’sBrief Account of Bushman Folk-lore, and in theCape Monthly Magazinefor July 1874, some account is given of their mythology.[184]Comp. Bancroft, i. 771, and Humboldt,Personal Narrative, v. 269.[185]Steller,Kamschatka, pp. 234, 355.[186]Schoolcraft,I. T., iii. 191.[187]Reade,Savage Africa, p. 51; Burton,Dahome, ii. 76; Pinkerton, xvi. 492.[188]Bancroft, ii. 194, and i. 414, 280. Compare Catlin, i. 170; and Grote’sGreece, for an ordeal at Sparta.[189]Dieffenbach, p. 667.[190]Callaway, ii. 196.[191]Burton,Mission, ii. 157.[192]Turner, p. 236.[193]Sproat, p. 213.[194]Dobritzhoffer,Abipones, ii. 204, 441.[195]Klemm,Culturgeschichte, iv. 101.[196]Williams,Fiji, p. 29.[197]Jarves,History of Hawaii, p. 23.[198]Brett,Wild Tribes of Guiana, p. 131.[199]Ellis,Polynesian Researches, iii. 104.[200]Cook,Voyages, vii. 149.[201]Mariner,Tongan Islands, i. 380, 403.[202]Travels in Australia, ii. 228.[203]Bancroft, i. 109[204]In Papworth’sOrdinary of British Armorials, no less than 124 pages are filled with the names of families who take their crest from some animal; 34 pages of families take their crests from the lion alone.[205]Herberstein, i. 32.[206]Kempper,Japan; Pinkerton, vii. 718.[207]Turner, p. 343.[208]Reade,Savage Africa, p. 43.[209]Burton,Mission, ii. 367; and Bowen,Central Africa, p. 318.[210]Jarves,History of Hawaii, pp. 21, 23.[211]Ellis,Polynesian Researches, iii. 97.[212]SeeKlemm, iii. 330, for the custom in Loango; Reade,Savage Africa, p. 43, for that in Ashantee; and Peschel,Races of Man, p. 235, for other instances.[213]Savage Africa, p. 48.[214]Williams, p. 40.[215]Santo,Eastern Ethiopia. Pink, xvi. 698.[216]Dieffenbach, ii. 100.[217]Mariner,Tonga Islands, i. 100. It has generally been thought best, in referring to books written some time ago, to employ the past tense where possibly the present would still be applicable. Wherever the present is used, it must be taken to refer not necessarily to the actual present but to the present of the original authority for the fact.[218]Steller,Kamschatka, p. 356.[219]Eschwege,Brazilien, i. 221.[220]Bancroft,Native Races of Pacific States, i. 168.[221]Catlin, ii. 240.[222]Pinkerton. Bosnian,Guinea, xvi. 406.[223]Denham,Discoveries in Africa, i. 167.[224]Turner,Polynesia, p. 286.[225]Elphinstone,Caubul, ii. 223.[226]Thompson,South Africa, ii. 351.[227]SeeBancroft, ii. 454-472, for the penal code of the Aztecs.[228]Pinkerton. Froyart,History of Loango, xvi. 581.[229]Hutton,Voyage to Africa, p. 319.[230]Pinkerton, xvi. 242, in Merolla’sVoyage to Congo.[231]Pinkerton. Bosman,Guinea, xvi. 405. For an account of a savage law suit, see Maclean’sCaffre Laws and Customs, pp. 38-43.[232]Maclean,Caffre Laws, p. 34.[233]Pinkerton, xvi. 259.[234]Livingstone,South Africa, pp. 621, 642.[235]Schweinfurth,Heart of Africa, i. 285.[236]Klemm,Culturgeschichte, iii. 334.[237]Williams,Fiji, p. 250.[238]Ellis,Polynesian Researches, i. 378; iv. 423.[239]Pinkerton, xvi. 690.[240]Wuttke,Geschichte des Heidenthums, p. 102, speaking of savage ordeals, says: ‘Wir können nicht sagen, dass ein monotheistischer Gedanke hier vorhanden sei; die Menschen glauben an die Gerechtigkeit des Schicksals noch nicht an einen gerechten Gott.’[241]Turner,Polynesia, pp. 215, 241, 293.[242]Klemm, iii. 68.[243]Wuttke,Geschichte des Heidenthums, p. 103.[244]Burckhardt,Notes on the Bedouins, p. 73.[245]Latham,Descriptive Ethnology, ii. 98.[246]Klemm, iv. 334.[247]Maclean, pp. 124, 110.[248]Klemm, iii. 69.[249]Dalton,Descriptive Ethnology of Bengal, p. 64.[250]Seemann,Mission to Viti, p. 192.[251]Mariner, ii. 302.[252]Ellis, iii. 349.[253]Earle,Indian Archipelago, p. 81.[254]Pinkerton, xvi. 872.[255]Ibid., p. 697.[256]Bowen,Central Africa, p. 305.[257]Lichtenstein, ii. 48.[258]Portlock’sVoyage, p. 260, in Bancroft, i. 110.[259]Cranz, i. 149, 150, 174, 218.[260]Travels in Australia, ii. 355; and Bonwick,Daily Life of the Tasmanians, pp. 10, 78-98.[261]Transactions of Ethnological Society, Prof. Owen, ii. 36.[262]Transactions of Ethnological Society, ii. 291.[263]Ibid., i. 264.[264]Nuova Antologia, Jan. 1876.[265]Ellis, i. 268.[266]Mariner, i. 271-7.[267]These stories are worth reading at length in Grey’sPolynesian Mythology, pp. 233-246, 296-301. See also pp. 246-273, 301-313. For a good Zulu love-story see Leslie’sAmong the Zulus, pp. 275-284; and, for a Tasmanian love-legend, Bonwick, p. 34.[268]Smiles,Self-help, p. 325; Pennant’sTour, in Pinkerton, iii. 89: ‘Their tender sex are their only animals of burden.’[269]Weddell,Voyage to South Pole, 1825, p. 156.[270]Seemann, p. 192.[271]Dalton,Bengal, p. 28.[272]Indian Tribes, v. 131-2.[273]Rochefort,Les Îles Antilles, p. 544.[274]Bancroft, i. 110.[275]Heart of Africa, i. 472; ii. 28.[276]The best illustration of this side of savage life, of the sorrow felt by a bride on leaving her home, occurs in theFinnish Kalewala, in Schiefner’s German translation, pp. 126-132, 147-150.[277]Dobell,Travels in Kamtschatka, &c., ii. 293.[278]Holderness,Journey from Riga, p. 233.[279]Hakluyt, i. 360; Pierson,Russlands Vergangenheit, pp. 202, 208.[280]Marmier,Sur la Russie, ii. 154. ‘Au moment de se mettre en marche pour l’église, elle soupire, pleure, refuse de sortir. Tous ses parents essayent de la consoler,’ &c.P. 149: ‘Rien ne donne une idée plus touchante du caractère du peuple russe que ces paroles de regret et de douleur que la jeune fiancée adresse à ses parents au milieu des joyeux préparatifs de la fête nuptiale.’[281]Marmier, i. 127, 229.[282]Cranz, i. 151.[283]Ibid., i. 146.[284]Egede, pp. 143-145.[285]Chambers,Book of Days, ii. 721.[286]Holderness, p. 234.[287]Dall,Alaska, pp. 396, 399.[288]Kolbe, in Medley’s translation, i. 161.[289]Bowen,Central Africa, p. 303.[290]Elphinstone,Caubul, i. 240.[291]Latham,Descriptive Ethnology, i. 313.[292]Herberstein, i. 92.[293]Pinkerton,Modern Geography, ii. 524.[294]Seemann,Mission to Fiji, p. 190.[295]Si J. Lubbock,Origin of Civilization, pp. 75-76.[296]Dalton,Bengal, p. 193.[297]Williams,Fiji, p. 136.[298]Chambers,Book of Days, ii. 733; Holman,Travels, i. 153.[299]Dall,Alaska, p. 415.[300]Trans. Eth. Soc., i. 98.[301]Krashenninonikov,Kamtshatka, p. 215.[302]‘Beschwerte sich aber die Braut, dass sie den Brautigam durchaus nicht haben noch sich von ihm erobern lassen wollte, so musste er aus dem Ostrog fort.’—Steller,Kamtschatka, p. 345.[303]Lesseps,Travels in Kamtschatka(translated), ii. 93. The account here given of the Kamschadal marriage customs is from Krashenninonikov (translated by Grieve),Travels in Kamtshatka, pp. 212-214 (1764); Steller, pp. 343-349 (1774); Lesseps, ii. 93 (1790). They differ in some minor details.[304]Burchell, ii. 56.[305]Burckhardt,Notes on the Bedouins, p. 200.[306]Leslie, pp. 117, 196.[307]Burckhardt,Notes, p. 151.[308]Lane,Modern Egyptians, i. 217.[309]Gaya,Marriage Ceremonies(pp. 30, 48, 81), for similar old customs, interpreted in the same way, formerly in vogue in France, Germany, and Turkey.[310]Astley,Collection of Voyages, ii. 240, 273. It is a common rule of etiquette that, when a proposal of marriage is made, the purport of the visit shall only be approached indirectly and cursorily. It is curious to find such a rule among the Red Indians (Algic Researches, ii. 24; i. 130), the Kafirs (Maclean, p. 47), the Esquimaux (Cranz, i. 146), even the Hottentots (Kolbe, i. 149).[311]Pinkerton, vii. 34.[312]Bancroft,Native Races, &c., i. 389.[313]Ibid., i. 436.[314]Ibid., i. 512.[315]Fitzroy,Voyage of ‘Beagle,’ii. 152.[316]Compare Bowen’sCentral Africa, pp. 303-304; Gray’sTravels in South Africa, p. 56; Pinkerton, xvi. 568-569; and Bancroft, i. 66.[317]Bowen, p. 104.[318]Pinkerton, xvi. 873.[319]Lichtenstein, i. 263.[320]Thus Bonwick mentions a custom whereby a woman ‘was allowed some chance in her life-settlement. The applicant for her hand was permitted on a certain day torunfor her;’ if she passed three appointed trees without being caught she was free.—Daily Life, &c., p. 70.[321]It is also an old custom in Finland, that, when a suitor tells a girl he has settled matters with her parents, she should ask him what he has given, and then, declaring it to be too little, should proceed to run away from him.—Marmier, i. 176.[322]Delano,Life on the Plains, p. 346. InNotes and Queries, 1861, vol. xii. 414, it is said that in Wales a girl would often escape a disliked suitor through the custom of the pursuit on horseback—by taking a line of country of her own.[323]Dalton,Descriptive Ethnology of Bengal, pp. 16, 194, 234, 252, 319.[324]Bates,Naturalist on the River Amazon, p. 382.[325]Marsden,Sumatra, p. 269.[326]Denham,Discoveries in Africa, i. 32-35.[327]Dobritzhoffer, ii. 97.[328]Wuttke,Heidenthum, i. 185. ‘Die Guanas in Amerika begraben ihre Kinder lebendig, besonders die Mädchen, um dieseseltner und gesuchter zu machen.’[329]Dalton, p. 192.[330]Colonel Dalton, inTrans. Eth. Soc., vi. 27.[331]Elphinstone,Cabul, i. 239; ii. 23.[332]Burnes,Travels to Bokhara, iii. 47.[333]Trans. Eth. Soc., iii. 348-351, in Oldfield’sAborigines of Australia, 1864.
[167]Klemm,Culturgeschichte, iii. 78.
[167]Klemm,Culturgeschichte, iii. 78.
[168]Cook,Voyages, iii. 158.
[168]Cook,Voyages, iii. 158.
[169]Dobritzhoffer,Abipones, ii. 203, 274.
[169]Dobritzhoffer,Abipones, ii. 203, 274.
[170]Burton,Mission, i. 231.
[170]Burton,Mission, i. 231.
[171]Bancroft, ii. 357.
[171]Bancroft, ii. 357.
[172]Dali,Alaska, 524. For instances of the feeling in North America see Bancroft, i. 205, 288, 544, 745; iii. 521, 522.
[172]Dali,Alaska, 524. For instances of the feeling in North America see Bancroft, i. 205, 288, 544, 745; iii. 521, 522.
[173]Gill,Myths and Songs of the South Pacific, p. 154.
[173]Gill,Myths and Songs of the South Pacific, p. 154.
[174]Ibid., p. 38.
[174]Ibid., p. 38.
[175]Catlin,North American Indians, i. 157.
[175]Catlin,North American Indians, i. 157.
[176]Bancroft, iii. 519; and other instances in the same work, chapter xii.
[176]Bancroft, iii. 519; and other instances in the same work, chapter xii.
[177]Williams,Fiji, p. 247.
[177]Williams,Fiji, p. 247.
[178]Schoolcraft,Indian Tribes, v. 403, 404.
[178]Schoolcraft,Indian Tribes, v. 403, 404.
[179]Dr. Brinton (p. 250) says that no ethical bearing was assigned to the myth of the future by the red race till they were taught by Europeans, and that all Father Brebeuf could find was, that the souls of suicides and persons killed in war lived apart from others after death.
[179]Dr. Brinton (p. 250) says that no ethical bearing was assigned to the myth of the future by the red race till they were taught by Europeans, and that all Father Brebeuf could find was, that the souls of suicides and persons killed in war lived apart from others after death.
[180]Bowen,Central Africa, p. 285.
[180]Bowen,Central Africa, p. 285.
[181]Mariner,Tongan Islands, ii. 154.
[181]Mariner,Tongan Islands, ii. 154.
[182]Peschel, 428-31.
[182]Peschel, 428-31.
[183]The collection of native Bushman literature is said to have reached eighty-four volumes! In Dr. Bleek’sBrief Account of Bushman Folk-lore, and in theCape Monthly Magazinefor July 1874, some account is given of their mythology.
[183]The collection of native Bushman literature is said to have reached eighty-four volumes! In Dr. Bleek’sBrief Account of Bushman Folk-lore, and in theCape Monthly Magazinefor July 1874, some account is given of their mythology.
[184]Comp. Bancroft, i. 771, and Humboldt,Personal Narrative, v. 269.
[184]Comp. Bancroft, i. 771, and Humboldt,Personal Narrative, v. 269.
[185]Steller,Kamschatka, pp. 234, 355.
[185]Steller,Kamschatka, pp. 234, 355.
[186]Schoolcraft,I. T., iii. 191.
[186]Schoolcraft,I. T., iii. 191.
[187]Reade,Savage Africa, p. 51; Burton,Dahome, ii. 76; Pinkerton, xvi. 492.
[187]Reade,Savage Africa, p. 51; Burton,Dahome, ii. 76; Pinkerton, xvi. 492.
[188]Bancroft, ii. 194, and i. 414, 280. Compare Catlin, i. 170; and Grote’sGreece, for an ordeal at Sparta.
[188]Bancroft, ii. 194, and i. 414, 280. Compare Catlin, i. 170; and Grote’sGreece, for an ordeal at Sparta.
[189]Dieffenbach, p. 667.
[189]Dieffenbach, p. 667.
[190]Callaway, ii. 196.
[190]Callaway, ii. 196.
[191]Burton,Mission, ii. 157.
[191]Burton,Mission, ii. 157.
[192]Turner, p. 236.
[192]Turner, p. 236.
[193]Sproat, p. 213.
[193]Sproat, p. 213.
[194]Dobritzhoffer,Abipones, ii. 204, 441.
[194]Dobritzhoffer,Abipones, ii. 204, 441.
[195]Klemm,Culturgeschichte, iv. 101.
[195]Klemm,Culturgeschichte, iv. 101.
[196]Williams,Fiji, p. 29.
[196]Williams,Fiji, p. 29.
[197]Jarves,History of Hawaii, p. 23.
[197]Jarves,History of Hawaii, p. 23.
[198]Brett,Wild Tribes of Guiana, p. 131.
[198]Brett,Wild Tribes of Guiana, p. 131.
[199]Ellis,Polynesian Researches, iii. 104.
[199]Ellis,Polynesian Researches, iii. 104.
[200]Cook,Voyages, vii. 149.
[200]Cook,Voyages, vii. 149.
[201]Mariner,Tongan Islands, i. 380, 403.
[201]Mariner,Tongan Islands, i. 380, 403.
[202]Travels in Australia, ii. 228.
[202]Travels in Australia, ii. 228.
[203]Bancroft, i. 109
[203]Bancroft, i. 109
[204]In Papworth’sOrdinary of British Armorials, no less than 124 pages are filled with the names of families who take their crest from some animal; 34 pages of families take their crests from the lion alone.
[204]In Papworth’sOrdinary of British Armorials, no less than 124 pages are filled with the names of families who take their crest from some animal; 34 pages of families take their crests from the lion alone.
[205]Herberstein, i. 32.
[205]Herberstein, i. 32.
[206]Kempper,Japan; Pinkerton, vii. 718.
[206]Kempper,Japan; Pinkerton, vii. 718.
[207]Turner, p. 343.
[207]Turner, p. 343.
[208]Reade,Savage Africa, p. 43.
[208]Reade,Savage Africa, p. 43.
[209]Burton,Mission, ii. 367; and Bowen,Central Africa, p. 318.
[209]Burton,Mission, ii. 367; and Bowen,Central Africa, p. 318.
[210]Jarves,History of Hawaii, pp. 21, 23.
[210]Jarves,History of Hawaii, pp. 21, 23.
[211]Ellis,Polynesian Researches, iii. 97.
[211]Ellis,Polynesian Researches, iii. 97.
[212]SeeKlemm, iii. 330, for the custom in Loango; Reade,Savage Africa, p. 43, for that in Ashantee; and Peschel,Races of Man, p. 235, for other instances.
[212]SeeKlemm, iii. 330, for the custom in Loango; Reade,Savage Africa, p. 43, for that in Ashantee; and Peschel,Races of Man, p. 235, for other instances.
[213]Savage Africa, p. 48.
[213]Savage Africa, p. 48.
[214]Williams, p. 40.
[214]Williams, p. 40.
[215]Santo,Eastern Ethiopia. Pink, xvi. 698.
[215]Santo,Eastern Ethiopia. Pink, xvi. 698.
[216]Dieffenbach, ii. 100.
[216]Dieffenbach, ii. 100.
[217]Mariner,Tonga Islands, i. 100. It has generally been thought best, in referring to books written some time ago, to employ the past tense where possibly the present would still be applicable. Wherever the present is used, it must be taken to refer not necessarily to the actual present but to the present of the original authority for the fact.
[217]Mariner,Tonga Islands, i. 100. It has generally been thought best, in referring to books written some time ago, to employ the past tense where possibly the present would still be applicable. Wherever the present is used, it must be taken to refer not necessarily to the actual present but to the present of the original authority for the fact.
[218]Steller,Kamschatka, p. 356.
[218]Steller,Kamschatka, p. 356.
[219]Eschwege,Brazilien, i. 221.
[219]Eschwege,Brazilien, i. 221.
[220]Bancroft,Native Races of Pacific States, i. 168.
[220]Bancroft,Native Races of Pacific States, i. 168.
[221]Catlin, ii. 240.
[221]Catlin, ii. 240.
[222]Pinkerton. Bosnian,Guinea, xvi. 406.
[222]Pinkerton. Bosnian,Guinea, xvi. 406.
[223]Denham,Discoveries in Africa, i. 167.
[223]Denham,Discoveries in Africa, i. 167.
[224]Turner,Polynesia, p. 286.
[224]Turner,Polynesia, p. 286.
[225]Elphinstone,Caubul, ii. 223.
[225]Elphinstone,Caubul, ii. 223.
[226]Thompson,South Africa, ii. 351.
[226]Thompson,South Africa, ii. 351.
[227]SeeBancroft, ii. 454-472, for the penal code of the Aztecs.
[227]SeeBancroft, ii. 454-472, for the penal code of the Aztecs.
[228]Pinkerton. Froyart,History of Loango, xvi. 581.
[228]Pinkerton. Froyart,History of Loango, xvi. 581.
[229]Hutton,Voyage to Africa, p. 319.
[229]Hutton,Voyage to Africa, p. 319.
[230]Pinkerton, xvi. 242, in Merolla’sVoyage to Congo.
[230]Pinkerton, xvi. 242, in Merolla’sVoyage to Congo.
[231]Pinkerton. Bosman,Guinea, xvi. 405. For an account of a savage law suit, see Maclean’sCaffre Laws and Customs, pp. 38-43.
[231]Pinkerton. Bosman,Guinea, xvi. 405. For an account of a savage law suit, see Maclean’sCaffre Laws and Customs, pp. 38-43.
[232]Maclean,Caffre Laws, p. 34.
[232]Maclean,Caffre Laws, p. 34.
[233]Pinkerton, xvi. 259.
[233]Pinkerton, xvi. 259.
[234]Livingstone,South Africa, pp. 621, 642.
[234]Livingstone,South Africa, pp. 621, 642.
[235]Schweinfurth,Heart of Africa, i. 285.
[235]Schweinfurth,Heart of Africa, i. 285.
[236]Klemm,Culturgeschichte, iii. 334.
[236]Klemm,Culturgeschichte, iii. 334.
[237]Williams,Fiji, p. 250.
[237]Williams,Fiji, p. 250.
[238]Ellis,Polynesian Researches, i. 378; iv. 423.
[238]Ellis,Polynesian Researches, i. 378; iv. 423.
[239]Pinkerton, xvi. 690.
[239]Pinkerton, xvi. 690.
[240]Wuttke,Geschichte des Heidenthums, p. 102, speaking of savage ordeals, says: ‘Wir können nicht sagen, dass ein monotheistischer Gedanke hier vorhanden sei; die Menschen glauben an die Gerechtigkeit des Schicksals noch nicht an einen gerechten Gott.’
[240]Wuttke,Geschichte des Heidenthums, p. 102, speaking of savage ordeals, says: ‘Wir können nicht sagen, dass ein monotheistischer Gedanke hier vorhanden sei; die Menschen glauben an die Gerechtigkeit des Schicksals noch nicht an einen gerechten Gott.’
[241]Turner,Polynesia, pp. 215, 241, 293.
[241]Turner,Polynesia, pp. 215, 241, 293.
[242]Klemm, iii. 68.
[242]Klemm, iii. 68.
[243]Wuttke,Geschichte des Heidenthums, p. 103.
[243]Wuttke,Geschichte des Heidenthums, p. 103.
[244]Burckhardt,Notes on the Bedouins, p. 73.
[244]Burckhardt,Notes on the Bedouins, p. 73.
[245]Latham,Descriptive Ethnology, ii. 98.
[245]Latham,Descriptive Ethnology, ii. 98.
[246]Klemm, iv. 334.
[246]Klemm, iv. 334.
[247]Maclean, pp. 124, 110.
[247]Maclean, pp. 124, 110.
[248]Klemm, iii. 69.
[248]Klemm, iii. 69.
[249]Dalton,Descriptive Ethnology of Bengal, p. 64.
[249]Dalton,Descriptive Ethnology of Bengal, p. 64.
[250]Seemann,Mission to Viti, p. 192.
[250]Seemann,Mission to Viti, p. 192.
[251]Mariner, ii. 302.
[251]Mariner, ii. 302.
[252]Ellis, iii. 349.
[252]Ellis, iii. 349.
[253]Earle,Indian Archipelago, p. 81.
[253]Earle,Indian Archipelago, p. 81.
[254]Pinkerton, xvi. 872.
[254]Pinkerton, xvi. 872.
[255]Ibid., p. 697.
[255]Ibid., p. 697.
[256]Bowen,Central Africa, p. 305.
[256]Bowen,Central Africa, p. 305.
[257]Lichtenstein, ii. 48.
[257]Lichtenstein, ii. 48.
[258]Portlock’sVoyage, p. 260, in Bancroft, i. 110.
[258]Portlock’sVoyage, p. 260, in Bancroft, i. 110.
[259]Cranz, i. 149, 150, 174, 218.
[259]Cranz, i. 149, 150, 174, 218.
[260]Travels in Australia, ii. 355; and Bonwick,Daily Life of the Tasmanians, pp. 10, 78-98.
[260]Travels in Australia, ii. 355; and Bonwick,Daily Life of the Tasmanians, pp. 10, 78-98.
[261]Transactions of Ethnological Society, Prof. Owen, ii. 36.
[261]Transactions of Ethnological Society, Prof. Owen, ii. 36.
[262]Transactions of Ethnological Society, ii. 291.
[262]Transactions of Ethnological Society, ii. 291.
[263]Ibid., i. 264.
[263]Ibid., i. 264.
[264]Nuova Antologia, Jan. 1876.
[264]Nuova Antologia, Jan. 1876.
[265]Ellis, i. 268.
[265]Ellis, i. 268.
[266]Mariner, i. 271-7.
[266]Mariner, i. 271-7.
[267]These stories are worth reading at length in Grey’sPolynesian Mythology, pp. 233-246, 296-301. See also pp. 246-273, 301-313. For a good Zulu love-story see Leslie’sAmong the Zulus, pp. 275-284; and, for a Tasmanian love-legend, Bonwick, p. 34.
[267]These stories are worth reading at length in Grey’sPolynesian Mythology, pp. 233-246, 296-301. See also pp. 246-273, 301-313. For a good Zulu love-story see Leslie’sAmong the Zulus, pp. 275-284; and, for a Tasmanian love-legend, Bonwick, p. 34.
[268]Smiles,Self-help, p. 325; Pennant’sTour, in Pinkerton, iii. 89: ‘Their tender sex are their only animals of burden.’
[268]Smiles,Self-help, p. 325; Pennant’sTour, in Pinkerton, iii. 89: ‘Their tender sex are their only animals of burden.’
[269]Weddell,Voyage to South Pole, 1825, p. 156.
[269]Weddell,Voyage to South Pole, 1825, p. 156.
[270]Seemann, p. 192.
[270]Seemann, p. 192.
[271]Dalton,Bengal, p. 28.
[271]Dalton,Bengal, p. 28.
[272]Indian Tribes, v. 131-2.
[272]Indian Tribes, v. 131-2.
[273]Rochefort,Les Îles Antilles, p. 544.
[273]Rochefort,Les Îles Antilles, p. 544.
[274]Bancroft, i. 110.
[274]Bancroft, i. 110.
[275]Heart of Africa, i. 472; ii. 28.
[275]Heart of Africa, i. 472; ii. 28.
[276]The best illustration of this side of savage life, of the sorrow felt by a bride on leaving her home, occurs in theFinnish Kalewala, in Schiefner’s German translation, pp. 126-132, 147-150.
[276]The best illustration of this side of savage life, of the sorrow felt by a bride on leaving her home, occurs in theFinnish Kalewala, in Schiefner’s German translation, pp. 126-132, 147-150.
[277]Dobell,Travels in Kamtschatka, &c., ii. 293.
[277]Dobell,Travels in Kamtschatka, &c., ii. 293.
[278]Holderness,Journey from Riga, p. 233.
[278]Holderness,Journey from Riga, p. 233.
[279]Hakluyt, i. 360; Pierson,Russlands Vergangenheit, pp. 202, 208.
[279]Hakluyt, i. 360; Pierson,Russlands Vergangenheit, pp. 202, 208.
[280]Marmier,Sur la Russie, ii. 154. ‘Au moment de se mettre en marche pour l’église, elle soupire, pleure, refuse de sortir. Tous ses parents essayent de la consoler,’ &c.P. 149: ‘Rien ne donne une idée plus touchante du caractère du peuple russe que ces paroles de regret et de douleur que la jeune fiancée adresse à ses parents au milieu des joyeux préparatifs de la fête nuptiale.’
[280]Marmier,Sur la Russie, ii. 154. ‘Au moment de se mettre en marche pour l’église, elle soupire, pleure, refuse de sortir. Tous ses parents essayent de la consoler,’ &c.
P. 149: ‘Rien ne donne une idée plus touchante du caractère du peuple russe que ces paroles de regret et de douleur que la jeune fiancée adresse à ses parents au milieu des joyeux préparatifs de la fête nuptiale.’
[281]Marmier, i. 127, 229.
[281]Marmier, i. 127, 229.
[282]Cranz, i. 151.
[282]Cranz, i. 151.
[283]Ibid., i. 146.
[283]Ibid., i. 146.
[284]Egede, pp. 143-145.
[284]Egede, pp. 143-145.
[285]Chambers,Book of Days, ii. 721.
[285]Chambers,Book of Days, ii. 721.
[286]Holderness, p. 234.
[286]Holderness, p. 234.
[287]Dall,Alaska, pp. 396, 399.
[287]Dall,Alaska, pp. 396, 399.
[288]Kolbe, in Medley’s translation, i. 161.
[288]Kolbe, in Medley’s translation, i. 161.
[289]Bowen,Central Africa, p. 303.
[289]Bowen,Central Africa, p. 303.
[290]Elphinstone,Caubul, i. 240.
[290]Elphinstone,Caubul, i. 240.
[291]Latham,Descriptive Ethnology, i. 313.
[291]Latham,Descriptive Ethnology, i. 313.
[292]Herberstein, i. 92.
[292]Herberstein, i. 92.
[293]Pinkerton,Modern Geography, ii. 524.
[293]Pinkerton,Modern Geography, ii. 524.
[294]Seemann,Mission to Fiji, p. 190.
[294]Seemann,Mission to Fiji, p. 190.
[295]Si J. Lubbock,Origin of Civilization, pp. 75-76.
[295]Si J. Lubbock,Origin of Civilization, pp. 75-76.
[296]Dalton,Bengal, p. 193.
[296]Dalton,Bengal, p. 193.
[297]Williams,Fiji, p. 136.
[297]Williams,Fiji, p. 136.
[298]Chambers,Book of Days, ii. 733; Holman,Travels, i. 153.
[298]Chambers,Book of Days, ii. 733; Holman,Travels, i. 153.
[299]Dall,Alaska, p. 415.
[299]Dall,Alaska, p. 415.
[300]Trans. Eth. Soc., i. 98.
[300]Trans. Eth. Soc., i. 98.
[301]Krashenninonikov,Kamtshatka, p. 215.
[301]Krashenninonikov,Kamtshatka, p. 215.
[302]‘Beschwerte sich aber die Braut, dass sie den Brautigam durchaus nicht haben noch sich von ihm erobern lassen wollte, so musste er aus dem Ostrog fort.’—Steller,Kamtschatka, p. 345.
[302]‘Beschwerte sich aber die Braut, dass sie den Brautigam durchaus nicht haben noch sich von ihm erobern lassen wollte, so musste er aus dem Ostrog fort.’—Steller,Kamtschatka, p. 345.
[303]Lesseps,Travels in Kamtschatka(translated), ii. 93. The account here given of the Kamschadal marriage customs is from Krashenninonikov (translated by Grieve),Travels in Kamtshatka, pp. 212-214 (1764); Steller, pp. 343-349 (1774); Lesseps, ii. 93 (1790). They differ in some minor details.
[303]Lesseps,Travels in Kamtschatka(translated), ii. 93. The account here given of the Kamschadal marriage customs is from Krashenninonikov (translated by Grieve),Travels in Kamtshatka, pp. 212-214 (1764); Steller, pp. 343-349 (1774); Lesseps, ii. 93 (1790). They differ in some minor details.
[304]Burchell, ii. 56.
[304]Burchell, ii. 56.
[305]Burckhardt,Notes on the Bedouins, p. 200.
[305]Burckhardt,Notes on the Bedouins, p. 200.
[306]Leslie, pp. 117, 196.
[306]Leslie, pp. 117, 196.
[307]Burckhardt,Notes, p. 151.
[307]Burckhardt,Notes, p. 151.
[308]Lane,Modern Egyptians, i. 217.
[308]Lane,Modern Egyptians, i. 217.
[309]Gaya,Marriage Ceremonies(pp. 30, 48, 81), for similar old customs, interpreted in the same way, formerly in vogue in France, Germany, and Turkey.
[309]Gaya,Marriage Ceremonies(pp. 30, 48, 81), for similar old customs, interpreted in the same way, formerly in vogue in France, Germany, and Turkey.
[310]Astley,Collection of Voyages, ii. 240, 273. It is a common rule of etiquette that, when a proposal of marriage is made, the purport of the visit shall only be approached indirectly and cursorily. It is curious to find such a rule among the Red Indians (Algic Researches, ii. 24; i. 130), the Kafirs (Maclean, p. 47), the Esquimaux (Cranz, i. 146), even the Hottentots (Kolbe, i. 149).
[310]Astley,Collection of Voyages, ii. 240, 273. It is a common rule of etiquette that, when a proposal of marriage is made, the purport of the visit shall only be approached indirectly and cursorily. It is curious to find such a rule among the Red Indians (Algic Researches, ii. 24; i. 130), the Kafirs (Maclean, p. 47), the Esquimaux (Cranz, i. 146), even the Hottentots (Kolbe, i. 149).
[311]Pinkerton, vii. 34.
[311]Pinkerton, vii. 34.
[312]Bancroft,Native Races, &c., i. 389.
[312]Bancroft,Native Races, &c., i. 389.
[313]Ibid., i. 436.
[313]Ibid., i. 436.
[314]Ibid., i. 512.
[314]Ibid., i. 512.
[315]Fitzroy,Voyage of ‘Beagle,’ii. 152.
[315]Fitzroy,Voyage of ‘Beagle,’ii. 152.
[316]Compare Bowen’sCentral Africa, pp. 303-304; Gray’sTravels in South Africa, p. 56; Pinkerton, xvi. 568-569; and Bancroft, i. 66.
[316]Compare Bowen’sCentral Africa, pp. 303-304; Gray’sTravels in South Africa, p. 56; Pinkerton, xvi. 568-569; and Bancroft, i. 66.
[317]Bowen, p. 104.
[317]Bowen, p. 104.
[318]Pinkerton, xvi. 873.
[318]Pinkerton, xvi. 873.
[319]Lichtenstein, i. 263.
[319]Lichtenstein, i. 263.
[320]Thus Bonwick mentions a custom whereby a woman ‘was allowed some chance in her life-settlement. The applicant for her hand was permitted on a certain day torunfor her;’ if she passed three appointed trees without being caught she was free.—Daily Life, &c., p. 70.
[320]Thus Bonwick mentions a custom whereby a woman ‘was allowed some chance in her life-settlement. The applicant for her hand was permitted on a certain day torunfor her;’ if she passed three appointed trees without being caught she was free.—Daily Life, &c., p. 70.
[321]It is also an old custom in Finland, that, when a suitor tells a girl he has settled matters with her parents, she should ask him what he has given, and then, declaring it to be too little, should proceed to run away from him.—Marmier, i. 176.
[321]It is also an old custom in Finland, that, when a suitor tells a girl he has settled matters with her parents, she should ask him what he has given, and then, declaring it to be too little, should proceed to run away from him.—Marmier, i. 176.
[322]Delano,Life on the Plains, p. 346. InNotes and Queries, 1861, vol. xii. 414, it is said that in Wales a girl would often escape a disliked suitor through the custom of the pursuit on horseback—by taking a line of country of her own.
[322]Delano,Life on the Plains, p. 346. InNotes and Queries, 1861, vol. xii. 414, it is said that in Wales a girl would often escape a disliked suitor through the custom of the pursuit on horseback—by taking a line of country of her own.
[323]Dalton,Descriptive Ethnology of Bengal, pp. 16, 194, 234, 252, 319.
[323]Dalton,Descriptive Ethnology of Bengal, pp. 16, 194, 234, 252, 319.
[324]Bates,Naturalist on the River Amazon, p. 382.
[324]Bates,Naturalist on the River Amazon, p. 382.
[325]Marsden,Sumatra, p. 269.
[325]Marsden,Sumatra, p. 269.
[326]Denham,Discoveries in Africa, i. 32-35.
[326]Denham,Discoveries in Africa, i. 32-35.
[327]Dobritzhoffer, ii. 97.
[327]Dobritzhoffer, ii. 97.
[328]Wuttke,Heidenthum, i. 185. ‘Die Guanas in Amerika begraben ihre Kinder lebendig, besonders die Mädchen, um dieseseltner und gesuchter zu machen.’
[328]Wuttke,Heidenthum, i. 185. ‘Die Guanas in Amerika begraben ihre Kinder lebendig, besonders die Mädchen, um dieseseltner und gesuchter zu machen.’
[329]Dalton, p. 192.
[329]Dalton, p. 192.
[330]Colonel Dalton, inTrans. Eth. Soc., vi. 27.
[330]Colonel Dalton, inTrans. Eth. Soc., vi. 27.
[331]Elphinstone,Cabul, i. 239; ii. 23.
[331]Elphinstone,Cabul, i. 239; ii. 23.
[332]Burnes,Travels to Bokhara, iii. 47.
[332]Burnes,Travels to Bokhara, iii. 47.
[333]Trans. Eth. Soc., iii. 348-351, in Oldfield’sAborigines of Australia, 1864.
[333]Trans. Eth. Soc., iii. 348-351, in Oldfield’sAborigines of Australia, 1864.