Chapter 12

[334]Bonwick, pp. 65-68.[335]Latham,Desc. Ethn., ii. 159.[336]Latham,Desc. Ethn., i. 96.[337]Campbell,Indian Journal, 142.[338]Journal of Anthropology(July 1870), p. 33;Trans. Eth. Soc., vii. 236, 242.[339]Buchanan,Travels, i. 251, 273, 321, 358, 394; iii. 100.[340]Sproat, p. 98.[341]Rochefort,Les Îles Antilles, 545.[342]Bancroft,Native Races, i. 109, 132.[343]Macpherson, 65.[344]Collins (1796),New South Wales, 362, 351-3.[345]Hunter (1790),Voyage to New South Wales, 62, 494.[346]Trans. Eth. Soc., i. 217-8, and compare Sir G. Grey,Travels, &c., ii. 224.[347]Hunter, 466, 479.[348]Lecky,Hist. of England in Eighteenth Century, ii. 366.[349]Bonwick,Daily Life of the Tasmanians, 60.[350]Rochefort,Les Îles Antilles, 545. ‘Ils ne prenaient pour femmes légitimes que leurs cousines, qui leur étoyent aquises de droit naturel.’ Compare Burckhardt’sNotes on the Bedouins, 64: ‘A man has an exclusive right to the hand of his cousin;’ not that he was obliged to marry her, but without his consent she could marry no one else.’[351]Rochefort,Les Îles Antilles, 460. ‘Il est à remarquer que les Caraibes du continent, hommes et femmes, parlent un même langage, n’ayant point corrumpu leur langue naturelle par des mariages avec des femmes étrangères.’ (1511.)[352]Humboldt, personal narrative, vi. 40-43.[353]See chapter on Carib language inLes Îles Antilles, 449, and collection of words, where those used exclusively by either sex are marked with an H and F (Hommes et Femmes) respectively.[354]Maclean, 95.[355]Leslie, 177.[356]Du Tertre,Hist. Gén. des Antilles, 378.[357]Transactions of Ethnological Society, i. 301-3.[358]Bonwick,Daily Life of the Tasmanians, 188, 206. The author suggestively calls attention to the similarity of this legend to the Hindu legend of Indra, who delivers the lovely Apas from the monster Vitra in the dark cavern of Ahi, a legend which has been taken to mean the fire-god who destroys the dark storm cloud that chases and maltreats the fleecy maidens of the sky.[359]Bleek,Hottentot Fables, 67.[360]Bleek,Bushman Folk-lore.[361]Egede, 209.[362]Cranz, i. 213.[363]Gill, 40-2.[364]Dall,Alaska.[365]Sproat, p. 182.[366]Casalis,Les Basutos. With this story Grimm compares a German one,Kinder und Hausmärchen, i. 172.[367]Schoolcraft,Indian Tribes, ii. 229-30.[368]Gill, 88-98.[369]Mrs. Cookson,Legends of the Manx, 27-30.[370]Wolf,Zeitschrift für deutsche Mythologie, i. 2.[371]Algic Researches, ii. 216.[372]Kelly,Indo-European Traditions, 78. See the German version of the tale in Grimm’sHausmärchen, ii. 394.[373]Köhler,Weimarische Beiträge zur Literatur, Jan. 1865.[374]Schirren,Wandersagen der Neuseeländer, 31, 37-39.[375]Grimm,Hausmärchen, i. Pref. 53.[376]See the different versions in Mr. Tylor’sEarly History of Mankind, 344.[377]Cox,Aryan Mythology, ii. 173.[378]Algic Researches, ii. 1-33.[379]Aryan Mythology, ii. 85.[380]Algic Researches, ii. 34.[381]Wilson,Vishnu Purana, 394-5.[382]Fiske,Myths and Myth Makers, 97, and Cox,Aryan Mythology, ii. 282.[383]Transactions of Ethnological Society, ii. 27.[384]Algic Researches, i. 67.[385]Bleek,Hottentot Fables, Pref. xxv.[386]Bonwick,Daily Life of the Tasmanians, 148.[387]Algic Researches, ii. 40.[388]Travels in Australia, i. 261.[389]Schoolcraft,Algic Researches, i. 41.[390]Schoolcraft,Indian Tribes, v. 409.[391]D. Leslie,Among the Zulus, 168.[392]Callaway,Religious System of the Amazulu, Part i. 5.[393]Algic Researches, i. 122-8.[394]Bancroft,Native Races, iii. 526.[395]Bonwick,Daily Life of the Tasmanians, 182.[396]Callaway,Religious System of the Amazulu, Part i. 122-3.[397]Pinkerton, xvi. 689.[398]Callaway,Zulu Nursery Tales, i. 152.[399]Leslie, 81, 98.[400]Ibid.79.[401]Ibid.169.[402]Appleyard,Kafir Grammar, 13.[403]Mrs. Cookson,Legends of the Manx, 23.[404]Prof. Max Müller,Science of Language, ii. 444.[405]Steller, 253-4.[406]Léouzon le Duc,La Finlande, 51, 87. ‘À dire vrai,tous les dieux de la mythologie finnoise ne sont que les magiciens.’[407]Bancroft, v. 23.[408]Brinton,Myths of the New World, 164.[409]Vishnu Purana, 575.[410]Schirren, 144. Maui wird im Meere geformt, von einem Fisch verschluckt, mit diesem ans Land geworfen und herausgeschnitten.Der Fisch ist die Erde welche die Sonne zur Nacht verschlingt; der Himmel im Osten befreit die Sonne aus der Erde.[411]Bancroft, v. 23.[412]Brinton, 180.[413]Waitz (Anthropologie, iv. 394, 448, 455) adopts the view of the human origin of Viracocha.[414]Bleek,Hottentot Fables, 75.[415]Schiefner,Kalewala, 129. In the lamentations over an approaching marriage, an old man says to the bride:‘Seinen Mond nannt’ dich der Vater,Sonnenschein nannt’ dich die Mutter,Wasserschimmer dich der Bruder,’ &c.[416]Fiske, 35, 76.[417]Schweinfurth,Heart of Africa, ii. 326.[418]Steller, 279.[419]Williams,Fiji, 204.[420]Rink,Tales, &c. of the Esquimaux, 90.[421]Algic Researches, ii. 226.[422]Hiawatha, Canto xxi.[423]Steller, 267. ‘Die Italmanes geben nach ihrerungemein lebhaften Phantasievon allen Dingen Raison, und lassen nicht das geringste ohne Critic vorbei.’ Yet they had neither reverence nor names for the stars, calling only the Great Bear the moving star, 281.[424]Travels in Australia, i. 261, 297.[425]Thompson,South Africa, ii. 34.[426]Aubrey’sMiscellanies, 197.[427]Those who doubt the existence of much popular superstition in this century may judge of the amount and value of the evidence by referring to the following books: 1. All the volumes ofNotes and Queries, Index, Folk-Lore. 2. Harland and Wilkinson,Lancashire Folk-Lore, 1867. 3. Henderson’sNotes on the Folk-Lore of the Northern Counties of England and the Borders, 1866. 4. Kelly’sCuriosities of Indo-European Tradition and Folk-Lore, 1863. 5. Stewart’sPopular Superstitions of the Highlanders of Scotland, 1851. 6. Sternberg’sDialect and Folk-Lore of Northamptonshire, 1851. 7. Thorpe’sNorthern Mythology, 1851. 8. Birlinger,Volksthümliches aus Schwaben, 1861. 9. Koehler,Volksbrauch im Voigtlande, 1867. 10. Bosquet,La Normandie Romanesque, 1845.[428]Origin of Civilisation, 33.[429]Ibid., 23.[430]Hammerton,Round my House, 254.[431]Holderness,Journey from Riga to the Crimea, 254.[432]Grimm,Deutsche Mythologie, ‘Aberglaube,’ cases 576, 664, 698, 898. These practices, even if no longer existent, throw light upon those that still are.[433]Amélie Bosquet,La Normandie pittoresque, 217.[434]Fletcher,Russe Commonweal, 78.[435]Schoolcraft,Indian Tribes, v. 419.[436]Kane, 216.[437]Williams, 248.[438]Brett,Indian Tribes of Guiana, 369.[439]Grey,Polynesian Mythology, 111-114.[440]Cook, vi. 192.[441]Doolittle,Social Life of the Chinese, ii. 328.[442]There are several derivations for Beltane or Bealteine: 1. From Baal or Belus, the Phœnician god, the worship being supposed to be of Phœnician origin; 2. from Baldur, one of the gods of Valhalla who represented the Sun; 3. from lá = day, teine = fire, and Beal = the name of some god, but not Belus; 4. from Paleteine, Pales’ fire, the worship being identified with that of the Roman goddess Pales, who presided over cattle and pastures, and to whom, on April 21, prayers and offerings were made. At the Palilia shepherds purified their flocks by sulphur and fires of olive and pine wood, and presented the goddess with cakes of millet and milk, whilst the people leaped thrice through straw fires kindled in a row. Yet we should probably be right if we connected the Palilia and the Beltanes, not as directly borrowed one from the other, but as co-descendants from one and the same origin.Mr. Forbes-Leslie speaks of Beltane fires as still to be seen in 1865. The Beltane feast proper was on May-day, but the word was also applied to fires kindled in honour of Bel on other days, as on Midsummer Eve, All Hallow-e’en, and Yeule, now Christmas. (Early Races of Scotland, i. 120-1.)[443]Stewart,Popular Superstitions of the Highlanders, p. 149.[444]Bancroft, iii. 701.[445]Kolbe,Caput bonæ Spei, ii. 431-2, and Thunberg, in Pinkerton, xvi. 143. Kolbe gives a picture of the practice.[446]Kerr,Voyages, i. 131.[447]Catlin, ii. 189.[448]Schoolcraft,Indian Tribes, iii. 228.[449]Latham,Desc. Ethn., i. 141.[450]Jones,Antiquities of the Southern Indians, p. 21, and Schoolcraft,I.T., v. 267.[451]Lancashire Folk-Lore, p. 63.[452]Sir W. Betham,Gael and Cimbri: 1834. ‘The branches of a tree near the Stone of Fire Temple in the Persian province of Fars were found thickly hung with rags, and the same offerings are common on bushes round sacred wells in the Dekkan of India and Ceylon.’ (Forbes-Leslie,Early Races of Scotland, i. 163.)[453]Schiefner,Introduction to Sjögren’s Livische Grammatik. St. Petersburg, 1861.[454]The instances of Esthonian superstitions are taken from Grimm’s collection in theDeutsche Mythologie. Their date is 1788. The same interest attaches to them from an archæological point of view, whether they exist still or have become extinct.

[334]Bonwick, pp. 65-68.

[335]Latham,Desc. Ethn., ii. 159.

[336]Latham,Desc. Ethn., i. 96.

[337]Campbell,Indian Journal, 142.

[338]Journal of Anthropology(July 1870), p. 33;Trans. Eth. Soc., vii. 236, 242.

[339]Buchanan,Travels, i. 251, 273, 321, 358, 394; iii. 100.

[340]Sproat, p. 98.

[341]Rochefort,Les Îles Antilles, 545.

[342]Bancroft,Native Races, i. 109, 132.

[343]Macpherson, 65.

[344]Collins (1796),New South Wales, 362, 351-3.

[345]Hunter (1790),Voyage to New South Wales, 62, 494.

[346]Trans. Eth. Soc., i. 217-8, and compare Sir G. Grey,Travels, &c., ii. 224.

[347]Hunter, 466, 479.

[348]Lecky,Hist. of England in Eighteenth Century, ii. 366.

[349]Bonwick,Daily Life of the Tasmanians, 60.

[350]Rochefort,Les Îles Antilles, 545. ‘Ils ne prenaient pour femmes légitimes que leurs cousines, qui leur étoyent aquises de droit naturel.’ Compare Burckhardt’sNotes on the Bedouins, 64: ‘A man has an exclusive right to the hand of his cousin;’ not that he was obliged to marry her, but without his consent she could marry no one else.’

[351]Rochefort,Les Îles Antilles, 460. ‘Il est à remarquer que les Caraibes du continent, hommes et femmes, parlent un même langage, n’ayant point corrumpu leur langue naturelle par des mariages avec des femmes étrangères.’ (1511.)

[352]Humboldt, personal narrative, vi. 40-43.

[353]See chapter on Carib language inLes Îles Antilles, 449, and collection of words, where those used exclusively by either sex are marked with an H and F (Hommes et Femmes) respectively.

[354]Maclean, 95.

[355]Leslie, 177.

[356]Du Tertre,Hist. Gén. des Antilles, 378.

[357]Transactions of Ethnological Society, i. 301-3.

[358]Bonwick,Daily Life of the Tasmanians, 188, 206. The author suggestively calls attention to the similarity of this legend to the Hindu legend of Indra, who delivers the lovely Apas from the monster Vitra in the dark cavern of Ahi, a legend which has been taken to mean the fire-god who destroys the dark storm cloud that chases and maltreats the fleecy maidens of the sky.

[359]Bleek,Hottentot Fables, 67.

[360]Bleek,Bushman Folk-lore.

[361]Egede, 209.

[362]Cranz, i. 213.

[363]Gill, 40-2.

[364]Dall,Alaska.

[365]Sproat, p. 182.

[366]Casalis,Les Basutos. With this story Grimm compares a German one,Kinder und Hausmärchen, i. 172.

[367]Schoolcraft,Indian Tribes, ii. 229-30.

[368]Gill, 88-98.

[369]Mrs. Cookson,Legends of the Manx, 27-30.

[370]Wolf,Zeitschrift für deutsche Mythologie, i. 2.

[371]Algic Researches, ii. 216.

[372]Kelly,Indo-European Traditions, 78. See the German version of the tale in Grimm’sHausmärchen, ii. 394.

[373]Köhler,Weimarische Beiträge zur Literatur, Jan. 1865.

[374]Schirren,Wandersagen der Neuseeländer, 31, 37-39.

[375]Grimm,Hausmärchen, i. Pref. 53.

[376]See the different versions in Mr. Tylor’sEarly History of Mankind, 344.

[377]Cox,Aryan Mythology, ii. 173.

[378]Algic Researches, ii. 1-33.

[379]Aryan Mythology, ii. 85.

[380]Algic Researches, ii. 34.

[381]Wilson,Vishnu Purana, 394-5.

[382]Fiske,Myths and Myth Makers, 97, and Cox,Aryan Mythology, ii. 282.

[383]Transactions of Ethnological Society, ii. 27.

[384]Algic Researches, i. 67.

[385]Bleek,Hottentot Fables, Pref. xxv.

[386]Bonwick,Daily Life of the Tasmanians, 148.

[387]Algic Researches, ii. 40.

[388]Travels in Australia, i. 261.

[389]Schoolcraft,Algic Researches, i. 41.

[390]Schoolcraft,Indian Tribes, v. 409.

[391]D. Leslie,Among the Zulus, 168.

[392]Callaway,Religious System of the Amazulu, Part i. 5.

[393]Algic Researches, i. 122-8.

[394]Bancroft,Native Races, iii. 526.

[395]Bonwick,Daily Life of the Tasmanians, 182.

[396]Callaway,Religious System of the Amazulu, Part i. 122-3.

[397]Pinkerton, xvi. 689.

[398]Callaway,Zulu Nursery Tales, i. 152.

[399]Leslie, 81, 98.

[400]Ibid.79.

[401]Ibid.169.

[402]Appleyard,Kafir Grammar, 13.

[403]Mrs. Cookson,Legends of the Manx, 23.

[404]Prof. Max Müller,Science of Language, ii. 444.

[405]Steller, 253-4.

[406]Léouzon le Duc,La Finlande, 51, 87. ‘À dire vrai,tous les dieux de la mythologie finnoise ne sont que les magiciens.’

[407]Bancroft, v. 23.

[408]Brinton,Myths of the New World, 164.

[409]Vishnu Purana, 575.

[410]Schirren, 144. Maui wird im Meere geformt, von einem Fisch verschluckt, mit diesem ans Land geworfen und herausgeschnitten.Der Fisch ist die Erde welche die Sonne zur Nacht verschlingt; der Himmel im Osten befreit die Sonne aus der Erde.

[411]Bancroft, v. 23.

[412]Brinton, 180.

[413]Waitz (Anthropologie, iv. 394, 448, 455) adopts the view of the human origin of Viracocha.

[414]Bleek,Hottentot Fables, 75.

[415]Schiefner,Kalewala, 129. In the lamentations over an approaching marriage, an old man says to the bride:‘Seinen Mond nannt’ dich der Vater,Sonnenschein nannt’ dich die Mutter,Wasserschimmer dich der Bruder,’ &c.

[415]Schiefner,Kalewala, 129. In the lamentations over an approaching marriage, an old man says to the bride:

‘Seinen Mond nannt’ dich der Vater,Sonnenschein nannt’ dich die Mutter,Wasserschimmer dich der Bruder,’ &c.

‘Seinen Mond nannt’ dich der Vater,

Sonnenschein nannt’ dich die Mutter,

Wasserschimmer dich der Bruder,’ &c.

[416]Fiske, 35, 76.

[417]Schweinfurth,Heart of Africa, ii. 326.

[418]Steller, 279.

[419]Williams,Fiji, 204.

[420]Rink,Tales, &c. of the Esquimaux, 90.

[421]Algic Researches, ii. 226.

[422]Hiawatha, Canto xxi.

[423]Steller, 267. ‘Die Italmanes geben nach ihrerungemein lebhaften Phantasievon allen Dingen Raison, und lassen nicht das geringste ohne Critic vorbei.’ Yet they had neither reverence nor names for the stars, calling only the Great Bear the moving star, 281.

[424]Travels in Australia, i. 261, 297.

[425]Thompson,South Africa, ii. 34.

[426]Aubrey’sMiscellanies, 197.

[427]Those who doubt the existence of much popular superstition in this century may judge of the amount and value of the evidence by referring to the following books: 1. All the volumes ofNotes and Queries, Index, Folk-Lore. 2. Harland and Wilkinson,Lancashire Folk-Lore, 1867. 3. Henderson’sNotes on the Folk-Lore of the Northern Counties of England and the Borders, 1866. 4. Kelly’sCuriosities of Indo-European Tradition and Folk-Lore, 1863. 5. Stewart’sPopular Superstitions of the Highlanders of Scotland, 1851. 6. Sternberg’sDialect and Folk-Lore of Northamptonshire, 1851. 7. Thorpe’sNorthern Mythology, 1851. 8. Birlinger,Volksthümliches aus Schwaben, 1861. 9. Koehler,Volksbrauch im Voigtlande, 1867. 10. Bosquet,La Normandie Romanesque, 1845.

[428]Origin of Civilisation, 33.

[429]Ibid., 23.

[430]Hammerton,Round my House, 254.

[431]Holderness,Journey from Riga to the Crimea, 254.

[432]Grimm,Deutsche Mythologie, ‘Aberglaube,’ cases 576, 664, 698, 898. These practices, even if no longer existent, throw light upon those that still are.

[433]Amélie Bosquet,La Normandie pittoresque, 217.

[434]Fletcher,Russe Commonweal, 78.

[435]Schoolcraft,Indian Tribes, v. 419.

[436]Kane, 216.

[437]Williams, 248.

[438]Brett,Indian Tribes of Guiana, 369.

[439]Grey,Polynesian Mythology, 111-114.

[440]Cook, vi. 192.

[441]Doolittle,Social Life of the Chinese, ii. 328.

[442]There are several derivations for Beltane or Bealteine: 1. From Baal or Belus, the Phœnician god, the worship being supposed to be of Phœnician origin; 2. from Baldur, one of the gods of Valhalla who represented the Sun; 3. from lá = day, teine = fire, and Beal = the name of some god, but not Belus; 4. from Paleteine, Pales’ fire, the worship being identified with that of the Roman goddess Pales, who presided over cattle and pastures, and to whom, on April 21, prayers and offerings were made. At the Palilia shepherds purified their flocks by sulphur and fires of olive and pine wood, and presented the goddess with cakes of millet and milk, whilst the people leaped thrice through straw fires kindled in a row. Yet we should probably be right if we connected the Palilia and the Beltanes, not as directly borrowed one from the other, but as co-descendants from one and the same origin.Mr. Forbes-Leslie speaks of Beltane fires as still to be seen in 1865. The Beltane feast proper was on May-day, but the word was also applied to fires kindled in honour of Bel on other days, as on Midsummer Eve, All Hallow-e’en, and Yeule, now Christmas. (Early Races of Scotland, i. 120-1.)

Mr. Forbes-Leslie speaks of Beltane fires as still to be seen in 1865. The Beltane feast proper was on May-day, but the word was also applied to fires kindled in honour of Bel on other days, as on Midsummer Eve, All Hallow-e’en, and Yeule, now Christmas. (Early Races of Scotland, i. 120-1.)

[443]Stewart,Popular Superstitions of the Highlanders, p. 149.

[444]Bancroft, iii. 701.

[445]Kolbe,Caput bonæ Spei, ii. 431-2, and Thunberg, in Pinkerton, xvi. 143. Kolbe gives a picture of the practice.

[446]Kerr,Voyages, i. 131.

[447]Catlin, ii. 189.

[448]Schoolcraft,Indian Tribes, iii. 228.

[449]Latham,Desc. Ethn., i. 141.

[450]Jones,Antiquities of the Southern Indians, p. 21, and Schoolcraft,I.T., v. 267.

[451]Lancashire Folk-Lore, p. 63.

[452]Sir W. Betham,Gael and Cimbri: 1834. ‘The branches of a tree near the Stone of Fire Temple in the Persian province of Fars were found thickly hung with rags, and the same offerings are common on bushes round sacred wells in the Dekkan of India and Ceylon.’ (Forbes-Leslie,Early Races of Scotland, i. 163.)

[453]Schiefner,Introduction to Sjögren’s Livische Grammatik. St. Petersburg, 1861.

[454]The instances of Esthonian superstitions are taken from Grimm’s collection in theDeutsche Mythologie. Their date is 1788. The same interest attaches to them from an archæological point of view, whether they exist still or have become extinct.

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