FOOTNOTES[1]The justification of the use of the wordforceis not far to seek. One of the demands in the ultimatum addressed to Cetewayo, which helped to bring about the present unhappy Zulu war, was for the reinstatement of missionaries in Zululand. A Natal correspondent of theTimes, January 28, 1879, justly observes about this: ‘If the Zulus object to missionaries—who certainly in many cases have acted as spies—whyforcemissionaries upon them?’ The italics are not the correspondent’s.[2]See on this subject Mr. Wallace’sTropical Nature, pp. 290-300.[3]Tylor,Primitive Culture, ii. 312, 313, 333.[4]Sproat,Savage Life, 178, 179, 209, 210.[5]Schoolcraft,Indian Tribes, v. 173; and Bancroft, iii. 105.[6]Mariner,Tonga Islands, ii. 121-4.[7]Schoolcraft,I. T., v. p. 155.[8]Schoolcraft,I. T., iv. 496. See Dr. Brinton’s explanation of the story in hisMyths of the New World, pp. 170-3.[9]Humboldt,Personal Narrative, v. 595-7.[10]Forbes Leslie,Early Races in Scotland, i. 177.[11]Klemm,Cultur-Geschichte, ii. 155-7, where the beliefs are referred to. Franklin’sSecond Journey, p. 308. They are so remarkable as to arouse suspicion that European influence has affected the native imagination; but the influence, if any, seems beyond the reach of criticism in this as in other striking cases of analogy.[12]Schoolcraft,I. T., iv. 255.[13]Hutton,Voyage to Africa, p. 320; and Bosman in Pinkerton, xvi. 396.[14]Schoolcraft, iv. 90.[15]Klemm,Cultur-Geschichte, vii. 368.[16]Trans. Eth. Soc.iii. 233, 234; Oldfield’sAborigines of Australia.[17]Bancroft,Native Races of the Pacific States, iii. 112.[18]Brinton, pp. 198, 199.[19]Brinton, p. 210.[20]Catlin, ii. 127. For some other deluge-myths of a similar kind see Bancroft, iii. 46, 47, 64, 75, 76, 88, 100; Turner’sPolynesia, p. 249; Ellis,Polynesian Researches, i. 386; Franklin, i. 113; Sir G. Grey,Polynesian Mythology, 61; Brett,Indian Tribes of Guiana, pp. 381, 385, 398, 399; Dall,Alaska, p. 423.[21]Koehler,Volksbrauch im Voightland, p. 444. ‘Dem Verstorbenen giebt man die Gegenstände mit in das Grab, welche er im Leben am liebsten hatte: so ist es geschehen, dass man selbst Regenschirm und Gummischühe mitgab. (Reichenbach.) ... In Schweden hat man dem Todten Tabakspfeife, Tabaksbeutel, Geld und Feuerzeug mitgegeben, damit er nicht spuke.... In einem Grabe des Gottesackers zu Elsterberg wurde eine Anzahl Kupfermünzen gefunden.’[22]This fact has been denied in King’sGreek Church, p. 358, but it is mentioned by most of the earliest English travellers in Russia; by Chancelor, inHackluyt’s Voyages, i. 283; Jenkinson, ibid., p. 361; and Fletcher,Russe Commonwealth, 106; as well as by later ones.[23]Klemm,Cultur-Geschichte, ii. 165.[24]Stevenson,Travels in South America, i. 58.[25]Klemm,Cultur-Geschichte, ii. 166.[26]See Brinton, p. 242. ‘Nowhere (in the New World) was any well-defined doctrine that moral turpitude was judged and punished in the next world. No contrast is discoverable between a place of torments and a realm of joy; at the worst but a negative castigation awaited the liar, the coward, and the niggard.’[27]For other instances of the myth of the heaven-bridge, and its wide range, see Mr. Tylor’sEarly History of Mankind, p. 348.[28]Williams,Fiji, i. 244.[29]Klemm,Cultur-Geschichte, iii. 71-77.[30]Mariner, ii. 137.[31]Klemm,Cultur-Geschichte, ii. 315. ‘Jedes Thier, auch die kleinste Fliege, ersteht sofort nach ihrem Tode und lebt unter der Erde.’[32]Klemm,Cultur-Geschichte, iii. 83. ‘Endlich wurden die besonderten Theile nebst den Knochen in der Kiste begraben. Man glaubte, das Opferthier werde von den Göttern wieder belebt und in den Saiwo versetzt.’[33]Dall,Alaska, p. 89.[34]Schoolcraft,I. T., v. 91, 403; ii. 68.[35]Schoolcraft,Indian Tribes, iii. 268.[36]Ellis,Polynesian Researches, i. 350.[37]Reade,Savage Africa, p. 536.[38]Cape Monthly Magazine, July 1874.[39]Bleek,Bushman Folk-lore, pp. 15, 18.[40]Steller,Kamschatka, p. 280.[41]Waitz,Anthropologie der Naturvölker, ii. 170.[42]Callaway,Religious System of the Amazulu, pt. ii. 182.[43]Latham,Descriptive Ethnology, ii. 437-444.[44]Waitz, ii. 169.[45]Ellis, i. 402.[46]Brinton,Myths of the New World, p. 297.[47]Page 150.[48]Pinkerton, xvi. 304.[49]Pinkerton, xvi. 388, 874.[50]Williams,Fiji, p. 176.[51]Dieffenbach, p. 28.[52]Gill, p. 36.[53]Brett,Indian Tribes of Guiana, p. 370.[54]Harmon,Journal of Voyages, &c., p. 345.[55]Brinton, p. 126.[56]Bancroft, iii. 370-3. For baptismal rites in Northern Europe before Christianity, see Mallet,Northern Antiquities, p. 205.[57]Franklin,Journey to the Polar Sea, p. 255.[58]Tylor,Primitive Culture, ii. 299.[59]Schoolcraft,Indian Tribes, iii. 237.[60]Callaway, i. 33.[61]Latham,Descriptive Ethnology, ii. 187.[62]Reade,Savage Africa, p. 250.[63]Harmon,Journal of Voyages, p. 363.[64]Lord Kames,History of Man, vol. iv., asserts this of many tribes, the Tahitians, Hottentots, and others. See also pp. 234, 238, 297.[65]Latham,Descriptive Ethnology, i. 480.[66]Cf. Reade,Savage Africa, p. 250, and Du Chaillu’sExplorations, pp. 202-3.[67]Lichtenstein, ii. 332; Callaway, i. 111.[68]Pinkerton, xvi. 402, 530.[69]Schoolcraft,Indian Tribes, iv. 635-7. The admission quoted seems to cancel the statements repeated clearly and positively in i. 16, 17, 32, 35, 38, and iii. 60, of a dualism as decided as that between Ahriman and Ormuzd. In i. 32 it is said that thefirstnotice of such a doctrine occurs in Charlevoix,Voyage to North America in 1721.[70]Schoolcraft, iv. 642-3.[71]Ibid., ii. 195, 197; iii. 231.[72]Schoolcraft, ii. 131.[73]Franklin, i. 114-15.[74]Ellis, i. 350.[75]Klemm, iii. 120.[76]Kames,History of Man, iv. 327.[77]Kames,History of Man, iv. 321.[78]Klemm, vi. 423.[79]Brinton, p. 298.[80]Schoolcraft, iii. 226.[81]Brinton, p. 297.[82]Turner,Nineteen Years in Polynesia, pp. 88, 200, 239.[83]Williams, p. 144.[84]Ellis, i. 349.[85]Catlin, i. 133; ii. 247. Cf. Schoolcraft, iii. 243.[86]Bancroft,Native Races, &c., ii. 705.[87]Bancroft,Native Races, &c., iii. 428; Burton,Mission to Gelele, ii. 18-25.[88]Klemm, ii. 216, from Langsdorf, ii. 261.[89]Sproat, p. 66. The Juangs of Bengal practise a bear dance, a pigeon dance, a pig dance, a tortoise dance, a quail dance, a vulture dance. Dalton,Desc. Eth. of Bengal, p. 156; and seeNew Encyc. Brit.for similar cases: article, ‘Dance.’[90]Reade,Savage Africa, p. 200.[91]Sproat, p. 208.[92]Bancroft,Native Races, iii. 167.[93]Ellis, i. 348.[94]Latham,Desc. Eth., i. 459.[95]Catlin, i. 127, 164, 182.[96]Klemm, ii. 120. ‘Ahmten die knarrende röchelnde Stimme des Bisonthiers in grosser Vollkommenheit nach.’[97]Catlin, i. 244-5.[98]Schoolcraft, iii. 487.[99]‘Ein wunderbares Spiel, das zum glücklichen Erfolg des Untermehmensdurchaus nothwendiggehalten wird.’[100]Lichtenstein, i. 444.[101]Mrs. Eastman,Dahcotah, p. 77.[102]Sproat, p. 146.[103]Collins,New South Wales, p. 368.[104]Callaway, i. 125.[105]Schoolcraft, iv. 80.[106]Ibid., iii. 285.[107]Isert,Guinea, in French translation, p. 204: ‘L’action de ramer voulait dire que leurs maris allaient passer la rivière Volta pour se battre avec les Augéens et les noyer; la truelle et le travail de maçon indiquait l’érection de fort Konigstein.’[108]Casalis, p. 265.[109]Schoolcraft (Prescott), iii. 230.[110]Schoolcraft, iii. 273, 231.[111]Gill, 312.[112]Pinkerton, xvi. 875.[113]Pinkerton, xvi. 875.[114]Livingstone,South Africa, p. 235.[115]Franklin,First Journey, i. 160.[116]Wuttke,Deutsche Volksaberglaube, p. 14.[117]Polwhele,History of Cornwall, p. 48.[118]‘Da Dios alas á la hormiga para que se pierda mas aina,’ is the Spanish version.—Polyglot of Foreign Proverbs, 210. Compare with Roebuck’sPersian and Hindoostanee Proverbs, i. 365, and ii. 283; Thornburn’sAfghan Frontier, 279; and Burckhardt’sArabic Proverbs.[119]Most of the African proverbs here referred to are taken from Captain Burton’s collection from various sources in hisWit and Wisdom of West Africa.[120]Central Africa, p. 289.[121]Oscar Peschel,The Races of Mankind, translation, p. 150.[122]Casalis,Les Basutos, pp. 324-8.[123]Captain Burton justly calls attention to the possibility of many Yoruban proverbs being relics of the Moslems, who, in the tenth century, overran the Soudan.[124]For a collection of Pashto proverbs see Thornburn’sAfghan Frontier, 1876.[125]Sir G. Grey,Polynesian Mythology, p. 21.[126]Williams,Fiji, p. 97.[127]Callaway, ii. 171.[128]Burton,Mission to Dahome, ii.[129]Tylor,Primitive Culture, i. 333.[130]Trench,On the Study of Words, p. 17.[131]‘Nec commune bonum poterant spectare nec ullisMoribus inter se scierant nec legibus uti.’—V. 956.So Virgil,Æn., viii. 317.[132]Bancroft,Native Races of the Pacific States of North America, i. 426, 560.[133]Peschel,Races of Man, pp. 39, 209.[134]Burchell,Travels in Southern Africa, i. 456-62. Compare Waitz,Anthropologie der Naturvölker, i. 376. Also Wuttke,Geschichte des Heidenthums, p. 164.Ein Brudermord wurde von ihnen als etwas ganz Harmloses erzählt.[135]Bancroft,Native Races, i. 348.[136]Ibid., i. 130.[137]Klemm,Culturgeschichte, iii. 69.[138]Bancroft, i. 520, 553.[139]Dall,Alaska, p. 416.[140]Kane,Wanderings of an Artist, p. 115.[141]Catlin,North American Indians, ii. 192.[142]Bancroft, iii. 167.[143]Turner,Nineteen Years in Polynesia, p. 285.[144]Sir G. Grey,Journals in Australia, ii. 239.[145]Williams,Fiji.[146]Old New Zealand.By a Pakeha Maori, p. 105.[147]Harmon’sJournal, pp. 299, 300.[148]Seemann says of Fijian cruelty (Viti, p. 192): ‘Affection for the departed—of course mistaken affection—prompted their relatives or friends to dispatch widows at the time of their husband’s burial,’ &c.[149]Turner,Polynesia, pp. 294-5.[150]Mariner, ii. 233.[151]Pinkerton, xvi. 595, from Froyart’sLoango.[152]Fitzroy,Voyages of ‘Adventure’ and ‘Beagle,’ii. 574.[153]Old New Zealand, pp. 96-100.[154]Lichtenstein, i. 259.[155]Schoolcraft,I. T., i. 39.[156]Livingstone,Missionary Travels in South Africa, p. 255.[157]Harmon,Journal, p. 300.[158]Turner,Polynesia, p. 224.[159]Bancroft, iii. 486.[160]Fitzroy,Voyages, ii. 180.[161]Sproat,Scenes and Studies of Savage Life, p. 265.[162]Shortland,Southern Districts of New Zealand, p. 30.[163]Turner,Polynesia, pp. 225, 236.[164]Kane, p. 205.[165]Ibid.; Seemann, p. 190.[166]Bancroft, i. 245, 285, 438.
[1]The justification of the use of the wordforceis not far to seek. One of the demands in the ultimatum addressed to Cetewayo, which helped to bring about the present unhappy Zulu war, was for the reinstatement of missionaries in Zululand. A Natal correspondent of theTimes, January 28, 1879, justly observes about this: ‘If the Zulus object to missionaries—who certainly in many cases have acted as spies—whyforcemissionaries upon them?’ The italics are not the correspondent’s.
[1]The justification of the use of the wordforceis not far to seek. One of the demands in the ultimatum addressed to Cetewayo, which helped to bring about the present unhappy Zulu war, was for the reinstatement of missionaries in Zululand. A Natal correspondent of theTimes, January 28, 1879, justly observes about this: ‘If the Zulus object to missionaries—who certainly in many cases have acted as spies—whyforcemissionaries upon them?’ The italics are not the correspondent’s.
[2]See on this subject Mr. Wallace’sTropical Nature, pp. 290-300.
[2]See on this subject Mr. Wallace’sTropical Nature, pp. 290-300.
[3]Tylor,Primitive Culture, ii. 312, 313, 333.
[3]Tylor,Primitive Culture, ii. 312, 313, 333.
[4]Sproat,Savage Life, 178, 179, 209, 210.
[4]Sproat,Savage Life, 178, 179, 209, 210.
[5]Schoolcraft,Indian Tribes, v. 173; and Bancroft, iii. 105.
[5]Schoolcraft,Indian Tribes, v. 173; and Bancroft, iii. 105.
[6]Mariner,Tonga Islands, ii. 121-4.
[6]Mariner,Tonga Islands, ii. 121-4.
[7]Schoolcraft,I. T., v. p. 155.
[7]Schoolcraft,I. T., v. p. 155.
[8]Schoolcraft,I. T., iv. 496. See Dr. Brinton’s explanation of the story in hisMyths of the New World, pp. 170-3.
[8]Schoolcraft,I. T., iv. 496. See Dr. Brinton’s explanation of the story in hisMyths of the New World, pp. 170-3.
[9]Humboldt,Personal Narrative, v. 595-7.
[9]Humboldt,Personal Narrative, v. 595-7.
[10]Forbes Leslie,Early Races in Scotland, i. 177.
[10]Forbes Leslie,Early Races in Scotland, i. 177.
[11]Klemm,Cultur-Geschichte, ii. 155-7, where the beliefs are referred to. Franklin’sSecond Journey, p. 308. They are so remarkable as to arouse suspicion that European influence has affected the native imagination; but the influence, if any, seems beyond the reach of criticism in this as in other striking cases of analogy.
[11]Klemm,Cultur-Geschichte, ii. 155-7, where the beliefs are referred to. Franklin’sSecond Journey, p. 308. They are so remarkable as to arouse suspicion that European influence has affected the native imagination; but the influence, if any, seems beyond the reach of criticism in this as in other striking cases of analogy.
[12]Schoolcraft,I. T., iv. 255.
[12]Schoolcraft,I. T., iv. 255.
[13]Hutton,Voyage to Africa, p. 320; and Bosman in Pinkerton, xvi. 396.
[13]Hutton,Voyage to Africa, p. 320; and Bosman in Pinkerton, xvi. 396.
[14]Schoolcraft, iv. 90.
[14]Schoolcraft, iv. 90.
[15]Klemm,Cultur-Geschichte, vii. 368.
[15]Klemm,Cultur-Geschichte, vii. 368.
[16]Trans. Eth. Soc.iii. 233, 234; Oldfield’sAborigines of Australia.
[16]Trans. Eth. Soc.iii. 233, 234; Oldfield’sAborigines of Australia.
[17]Bancroft,Native Races of the Pacific States, iii. 112.
[17]Bancroft,Native Races of the Pacific States, iii. 112.
[18]Brinton, pp. 198, 199.
[18]Brinton, pp. 198, 199.
[19]Brinton, p. 210.
[19]Brinton, p. 210.
[20]Catlin, ii. 127. For some other deluge-myths of a similar kind see Bancroft, iii. 46, 47, 64, 75, 76, 88, 100; Turner’sPolynesia, p. 249; Ellis,Polynesian Researches, i. 386; Franklin, i. 113; Sir G. Grey,Polynesian Mythology, 61; Brett,Indian Tribes of Guiana, pp. 381, 385, 398, 399; Dall,Alaska, p. 423.
[20]Catlin, ii. 127. For some other deluge-myths of a similar kind see Bancroft, iii. 46, 47, 64, 75, 76, 88, 100; Turner’sPolynesia, p. 249; Ellis,Polynesian Researches, i. 386; Franklin, i. 113; Sir G. Grey,Polynesian Mythology, 61; Brett,Indian Tribes of Guiana, pp. 381, 385, 398, 399; Dall,Alaska, p. 423.
[21]Koehler,Volksbrauch im Voightland, p. 444. ‘Dem Verstorbenen giebt man die Gegenstände mit in das Grab, welche er im Leben am liebsten hatte: so ist es geschehen, dass man selbst Regenschirm und Gummischühe mitgab. (Reichenbach.) ... In Schweden hat man dem Todten Tabakspfeife, Tabaksbeutel, Geld und Feuerzeug mitgegeben, damit er nicht spuke.... In einem Grabe des Gottesackers zu Elsterberg wurde eine Anzahl Kupfermünzen gefunden.’
[21]Koehler,Volksbrauch im Voightland, p. 444. ‘Dem Verstorbenen giebt man die Gegenstände mit in das Grab, welche er im Leben am liebsten hatte: so ist es geschehen, dass man selbst Regenschirm und Gummischühe mitgab. (Reichenbach.) ... In Schweden hat man dem Todten Tabakspfeife, Tabaksbeutel, Geld und Feuerzeug mitgegeben, damit er nicht spuke.... In einem Grabe des Gottesackers zu Elsterberg wurde eine Anzahl Kupfermünzen gefunden.’
[22]This fact has been denied in King’sGreek Church, p. 358, but it is mentioned by most of the earliest English travellers in Russia; by Chancelor, inHackluyt’s Voyages, i. 283; Jenkinson, ibid., p. 361; and Fletcher,Russe Commonwealth, 106; as well as by later ones.
[22]This fact has been denied in King’sGreek Church, p. 358, but it is mentioned by most of the earliest English travellers in Russia; by Chancelor, inHackluyt’s Voyages, i. 283; Jenkinson, ibid., p. 361; and Fletcher,Russe Commonwealth, 106; as well as by later ones.
[23]Klemm,Cultur-Geschichte, ii. 165.
[23]Klemm,Cultur-Geschichte, ii. 165.
[24]Stevenson,Travels in South America, i. 58.
[24]Stevenson,Travels in South America, i. 58.
[25]Klemm,Cultur-Geschichte, ii. 166.
[25]Klemm,Cultur-Geschichte, ii. 166.
[26]See Brinton, p. 242. ‘Nowhere (in the New World) was any well-defined doctrine that moral turpitude was judged and punished in the next world. No contrast is discoverable between a place of torments and a realm of joy; at the worst but a negative castigation awaited the liar, the coward, and the niggard.’
[26]See Brinton, p. 242. ‘Nowhere (in the New World) was any well-defined doctrine that moral turpitude was judged and punished in the next world. No contrast is discoverable between a place of torments and a realm of joy; at the worst but a negative castigation awaited the liar, the coward, and the niggard.’
[27]For other instances of the myth of the heaven-bridge, and its wide range, see Mr. Tylor’sEarly History of Mankind, p. 348.
[27]For other instances of the myth of the heaven-bridge, and its wide range, see Mr. Tylor’sEarly History of Mankind, p. 348.
[28]Williams,Fiji, i. 244.
[28]Williams,Fiji, i. 244.
[29]Klemm,Cultur-Geschichte, iii. 71-77.
[29]Klemm,Cultur-Geschichte, iii. 71-77.
[30]Mariner, ii. 137.
[30]Mariner, ii. 137.
[31]Klemm,Cultur-Geschichte, ii. 315. ‘Jedes Thier, auch die kleinste Fliege, ersteht sofort nach ihrem Tode und lebt unter der Erde.’
[31]Klemm,Cultur-Geschichte, ii. 315. ‘Jedes Thier, auch die kleinste Fliege, ersteht sofort nach ihrem Tode und lebt unter der Erde.’
[32]Klemm,Cultur-Geschichte, iii. 83. ‘Endlich wurden die besonderten Theile nebst den Knochen in der Kiste begraben. Man glaubte, das Opferthier werde von den Göttern wieder belebt und in den Saiwo versetzt.’
[32]Klemm,Cultur-Geschichte, iii. 83. ‘Endlich wurden die besonderten Theile nebst den Knochen in der Kiste begraben. Man glaubte, das Opferthier werde von den Göttern wieder belebt und in den Saiwo versetzt.’
[33]Dall,Alaska, p. 89.
[33]Dall,Alaska, p. 89.
[34]Schoolcraft,I. T., v. 91, 403; ii. 68.
[34]Schoolcraft,I. T., v. 91, 403; ii. 68.
[35]Schoolcraft,Indian Tribes, iii. 268.
[35]Schoolcraft,Indian Tribes, iii. 268.
[36]Ellis,Polynesian Researches, i. 350.
[36]Ellis,Polynesian Researches, i. 350.
[37]Reade,Savage Africa, p. 536.
[37]Reade,Savage Africa, p. 536.
[38]Cape Monthly Magazine, July 1874.
[38]Cape Monthly Magazine, July 1874.
[39]Bleek,Bushman Folk-lore, pp. 15, 18.
[39]Bleek,Bushman Folk-lore, pp. 15, 18.
[40]Steller,Kamschatka, p. 280.
[40]Steller,Kamschatka, p. 280.
[41]Waitz,Anthropologie der Naturvölker, ii. 170.
[41]Waitz,Anthropologie der Naturvölker, ii. 170.
[42]Callaway,Religious System of the Amazulu, pt. ii. 182.
[42]Callaway,Religious System of the Amazulu, pt. ii. 182.
[43]Latham,Descriptive Ethnology, ii. 437-444.
[43]Latham,Descriptive Ethnology, ii. 437-444.
[44]Waitz, ii. 169.
[44]Waitz, ii. 169.
[45]Ellis, i. 402.
[45]Ellis, i. 402.
[46]Brinton,Myths of the New World, p. 297.
[46]Brinton,Myths of the New World, p. 297.
[47]Page 150.
[47]Page 150.
[48]Pinkerton, xvi. 304.
[48]Pinkerton, xvi. 304.
[49]Pinkerton, xvi. 388, 874.
[49]Pinkerton, xvi. 388, 874.
[50]Williams,Fiji, p. 176.
[50]Williams,Fiji, p. 176.
[51]Dieffenbach, p. 28.
[51]Dieffenbach, p. 28.
[52]Gill, p. 36.
[52]Gill, p. 36.
[53]Brett,Indian Tribes of Guiana, p. 370.
[53]Brett,Indian Tribes of Guiana, p. 370.
[54]Harmon,Journal of Voyages, &c., p. 345.
[54]Harmon,Journal of Voyages, &c., p. 345.
[55]Brinton, p. 126.
[55]Brinton, p. 126.
[56]Bancroft, iii. 370-3. For baptismal rites in Northern Europe before Christianity, see Mallet,Northern Antiquities, p. 205.
[56]Bancroft, iii. 370-3. For baptismal rites in Northern Europe before Christianity, see Mallet,Northern Antiquities, p. 205.
[57]Franklin,Journey to the Polar Sea, p. 255.
[57]Franklin,Journey to the Polar Sea, p. 255.
[58]Tylor,Primitive Culture, ii. 299.
[58]Tylor,Primitive Culture, ii. 299.
[59]Schoolcraft,Indian Tribes, iii. 237.
[59]Schoolcraft,Indian Tribes, iii. 237.
[60]Callaway, i. 33.
[60]Callaway, i. 33.
[61]Latham,Descriptive Ethnology, ii. 187.
[61]Latham,Descriptive Ethnology, ii. 187.
[62]Reade,Savage Africa, p. 250.
[62]Reade,Savage Africa, p. 250.
[63]Harmon,Journal of Voyages, p. 363.
[63]Harmon,Journal of Voyages, p. 363.
[64]Lord Kames,History of Man, vol. iv., asserts this of many tribes, the Tahitians, Hottentots, and others. See also pp. 234, 238, 297.
[64]Lord Kames,History of Man, vol. iv., asserts this of many tribes, the Tahitians, Hottentots, and others. See also pp. 234, 238, 297.
[65]Latham,Descriptive Ethnology, i. 480.
[65]Latham,Descriptive Ethnology, i. 480.
[66]Cf. Reade,Savage Africa, p. 250, and Du Chaillu’sExplorations, pp. 202-3.
[66]Cf. Reade,Savage Africa, p. 250, and Du Chaillu’sExplorations, pp. 202-3.
[67]Lichtenstein, ii. 332; Callaway, i. 111.
[67]Lichtenstein, ii. 332; Callaway, i. 111.
[68]Pinkerton, xvi. 402, 530.
[68]Pinkerton, xvi. 402, 530.
[69]Schoolcraft,Indian Tribes, iv. 635-7. The admission quoted seems to cancel the statements repeated clearly and positively in i. 16, 17, 32, 35, 38, and iii. 60, of a dualism as decided as that between Ahriman and Ormuzd. In i. 32 it is said that thefirstnotice of such a doctrine occurs in Charlevoix,Voyage to North America in 1721.
[69]Schoolcraft,Indian Tribes, iv. 635-7. The admission quoted seems to cancel the statements repeated clearly and positively in i. 16, 17, 32, 35, 38, and iii. 60, of a dualism as decided as that between Ahriman and Ormuzd. In i. 32 it is said that thefirstnotice of such a doctrine occurs in Charlevoix,Voyage to North America in 1721.
[70]Schoolcraft, iv. 642-3.
[70]Schoolcraft, iv. 642-3.
[71]Ibid., ii. 195, 197; iii. 231.
[71]Ibid., ii. 195, 197; iii. 231.
[72]Schoolcraft, ii. 131.
[72]Schoolcraft, ii. 131.
[73]Franklin, i. 114-15.
[73]Franklin, i. 114-15.
[74]Ellis, i. 350.
[74]Ellis, i. 350.
[75]Klemm, iii. 120.
[75]Klemm, iii. 120.
[76]Kames,History of Man, iv. 327.
[76]Kames,History of Man, iv. 327.
[77]Kames,History of Man, iv. 321.
[77]Kames,History of Man, iv. 321.
[78]Klemm, vi. 423.
[78]Klemm, vi. 423.
[79]Brinton, p. 298.
[79]Brinton, p. 298.
[80]Schoolcraft, iii. 226.
[80]Schoolcraft, iii. 226.
[81]Brinton, p. 297.
[81]Brinton, p. 297.
[82]Turner,Nineteen Years in Polynesia, pp. 88, 200, 239.
[82]Turner,Nineteen Years in Polynesia, pp. 88, 200, 239.
[83]Williams, p. 144.
[83]Williams, p. 144.
[84]Ellis, i. 349.
[84]Ellis, i. 349.
[85]Catlin, i. 133; ii. 247. Cf. Schoolcraft, iii. 243.
[85]Catlin, i. 133; ii. 247. Cf. Schoolcraft, iii. 243.
[86]Bancroft,Native Races, &c., ii. 705.
[86]Bancroft,Native Races, &c., ii. 705.
[87]Bancroft,Native Races, &c., iii. 428; Burton,Mission to Gelele, ii. 18-25.
[87]Bancroft,Native Races, &c., iii. 428; Burton,Mission to Gelele, ii. 18-25.
[88]Klemm, ii. 216, from Langsdorf, ii. 261.
[88]Klemm, ii. 216, from Langsdorf, ii. 261.
[89]Sproat, p. 66. The Juangs of Bengal practise a bear dance, a pigeon dance, a pig dance, a tortoise dance, a quail dance, a vulture dance. Dalton,Desc. Eth. of Bengal, p. 156; and seeNew Encyc. Brit.for similar cases: article, ‘Dance.’
[89]Sproat, p. 66. The Juangs of Bengal practise a bear dance, a pigeon dance, a pig dance, a tortoise dance, a quail dance, a vulture dance. Dalton,Desc. Eth. of Bengal, p. 156; and seeNew Encyc. Brit.for similar cases: article, ‘Dance.’
[90]Reade,Savage Africa, p. 200.
[90]Reade,Savage Africa, p. 200.
[91]Sproat, p. 208.
[91]Sproat, p. 208.
[92]Bancroft,Native Races, iii. 167.
[92]Bancroft,Native Races, iii. 167.
[93]Ellis, i. 348.
[93]Ellis, i. 348.
[94]Latham,Desc. Eth., i. 459.
[94]Latham,Desc. Eth., i. 459.
[95]Catlin, i. 127, 164, 182.
[95]Catlin, i. 127, 164, 182.
[96]Klemm, ii. 120. ‘Ahmten die knarrende röchelnde Stimme des Bisonthiers in grosser Vollkommenheit nach.’
[96]Klemm, ii. 120. ‘Ahmten die knarrende röchelnde Stimme des Bisonthiers in grosser Vollkommenheit nach.’
[97]Catlin, i. 244-5.
[97]Catlin, i. 244-5.
[98]Schoolcraft, iii. 487.
[98]Schoolcraft, iii. 487.
[99]‘Ein wunderbares Spiel, das zum glücklichen Erfolg des Untermehmensdurchaus nothwendiggehalten wird.’
[99]‘Ein wunderbares Spiel, das zum glücklichen Erfolg des Untermehmensdurchaus nothwendiggehalten wird.’
[100]Lichtenstein, i. 444.
[100]Lichtenstein, i. 444.
[101]Mrs. Eastman,Dahcotah, p. 77.
[101]Mrs. Eastman,Dahcotah, p. 77.
[102]Sproat, p. 146.
[102]Sproat, p. 146.
[103]Collins,New South Wales, p. 368.
[103]Collins,New South Wales, p. 368.
[104]Callaway, i. 125.
[104]Callaway, i. 125.
[105]Schoolcraft, iv. 80.
[105]Schoolcraft, iv. 80.
[106]Ibid., iii. 285.
[106]Ibid., iii. 285.
[107]Isert,Guinea, in French translation, p. 204: ‘L’action de ramer voulait dire que leurs maris allaient passer la rivière Volta pour se battre avec les Augéens et les noyer; la truelle et le travail de maçon indiquait l’érection de fort Konigstein.’
[107]Isert,Guinea, in French translation, p. 204: ‘L’action de ramer voulait dire que leurs maris allaient passer la rivière Volta pour se battre avec les Augéens et les noyer; la truelle et le travail de maçon indiquait l’érection de fort Konigstein.’
[108]Casalis, p. 265.
[108]Casalis, p. 265.
[109]Schoolcraft (Prescott), iii. 230.
[109]Schoolcraft (Prescott), iii. 230.
[110]Schoolcraft, iii. 273, 231.
[110]Schoolcraft, iii. 273, 231.
[111]Gill, 312.
[111]Gill, 312.
[112]Pinkerton, xvi. 875.
[112]Pinkerton, xvi. 875.
[113]Pinkerton, xvi. 875.
[113]Pinkerton, xvi. 875.
[114]Livingstone,South Africa, p. 235.
[114]Livingstone,South Africa, p. 235.
[115]Franklin,First Journey, i. 160.
[115]Franklin,First Journey, i. 160.
[116]Wuttke,Deutsche Volksaberglaube, p. 14.
[116]Wuttke,Deutsche Volksaberglaube, p. 14.
[117]Polwhele,History of Cornwall, p. 48.
[117]Polwhele,History of Cornwall, p. 48.
[118]‘Da Dios alas á la hormiga para que se pierda mas aina,’ is the Spanish version.—Polyglot of Foreign Proverbs, 210. Compare with Roebuck’sPersian and Hindoostanee Proverbs, i. 365, and ii. 283; Thornburn’sAfghan Frontier, 279; and Burckhardt’sArabic Proverbs.
[118]‘Da Dios alas á la hormiga para que se pierda mas aina,’ is the Spanish version.—Polyglot of Foreign Proverbs, 210. Compare with Roebuck’sPersian and Hindoostanee Proverbs, i. 365, and ii. 283; Thornburn’sAfghan Frontier, 279; and Burckhardt’sArabic Proverbs.
[119]Most of the African proverbs here referred to are taken from Captain Burton’s collection from various sources in hisWit and Wisdom of West Africa.
[119]Most of the African proverbs here referred to are taken from Captain Burton’s collection from various sources in hisWit and Wisdom of West Africa.
[120]Central Africa, p. 289.
[120]Central Africa, p. 289.
[121]Oscar Peschel,The Races of Mankind, translation, p. 150.
[121]Oscar Peschel,The Races of Mankind, translation, p. 150.
[122]Casalis,Les Basutos, pp. 324-8.
[122]Casalis,Les Basutos, pp. 324-8.
[123]Captain Burton justly calls attention to the possibility of many Yoruban proverbs being relics of the Moslems, who, in the tenth century, overran the Soudan.
[123]Captain Burton justly calls attention to the possibility of many Yoruban proverbs being relics of the Moslems, who, in the tenth century, overran the Soudan.
[124]For a collection of Pashto proverbs see Thornburn’sAfghan Frontier, 1876.
[124]For a collection of Pashto proverbs see Thornburn’sAfghan Frontier, 1876.
[125]Sir G. Grey,Polynesian Mythology, p. 21.
[125]Sir G. Grey,Polynesian Mythology, p. 21.
[126]Williams,Fiji, p. 97.
[126]Williams,Fiji, p. 97.
[127]Callaway, ii. 171.
[127]Callaway, ii. 171.
[128]Burton,Mission to Dahome, ii.
[128]Burton,Mission to Dahome, ii.
[129]Tylor,Primitive Culture, i. 333.
[129]Tylor,Primitive Culture, i. 333.
[130]Trench,On the Study of Words, p. 17.
[130]Trench,On the Study of Words, p. 17.
[131]‘Nec commune bonum poterant spectare nec ullisMoribus inter se scierant nec legibus uti.’—V. 956.So Virgil,Æn., viii. 317.
[131]
‘Nec commune bonum poterant spectare nec ullisMoribus inter se scierant nec legibus uti.’—V. 956.
‘Nec commune bonum poterant spectare nec ullisMoribus inter se scierant nec legibus uti.’—V. 956.
‘Nec commune bonum poterant spectare nec ullis
Moribus inter se scierant nec legibus uti.’—V. 956.
So Virgil,Æn., viii. 317.
[132]Bancroft,Native Races of the Pacific States of North America, i. 426, 560.
[132]Bancroft,Native Races of the Pacific States of North America, i. 426, 560.
[133]Peschel,Races of Man, pp. 39, 209.
[133]Peschel,Races of Man, pp. 39, 209.
[134]Burchell,Travels in Southern Africa, i. 456-62. Compare Waitz,Anthropologie der Naturvölker, i. 376. Also Wuttke,Geschichte des Heidenthums, p. 164.Ein Brudermord wurde von ihnen als etwas ganz Harmloses erzählt.
[134]Burchell,Travels in Southern Africa, i. 456-62. Compare Waitz,Anthropologie der Naturvölker, i. 376. Also Wuttke,Geschichte des Heidenthums, p. 164.Ein Brudermord wurde von ihnen als etwas ganz Harmloses erzählt.
[135]Bancroft,Native Races, i. 348.
[135]Bancroft,Native Races, i. 348.
[136]Ibid., i. 130.
[136]Ibid., i. 130.
[137]Klemm,Culturgeschichte, iii. 69.
[137]Klemm,Culturgeschichte, iii. 69.
[138]Bancroft, i. 520, 553.
[138]Bancroft, i. 520, 553.
[139]Dall,Alaska, p. 416.
[139]Dall,Alaska, p. 416.
[140]Kane,Wanderings of an Artist, p. 115.
[140]Kane,Wanderings of an Artist, p. 115.
[141]Catlin,North American Indians, ii. 192.
[141]Catlin,North American Indians, ii. 192.
[142]Bancroft, iii. 167.
[142]Bancroft, iii. 167.
[143]Turner,Nineteen Years in Polynesia, p. 285.
[143]Turner,Nineteen Years in Polynesia, p. 285.
[144]Sir G. Grey,Journals in Australia, ii. 239.
[144]Sir G. Grey,Journals in Australia, ii. 239.
[145]Williams,Fiji.
[145]Williams,Fiji.
[146]Old New Zealand.By a Pakeha Maori, p. 105.
[146]Old New Zealand.By a Pakeha Maori, p. 105.
[147]Harmon’sJournal, pp. 299, 300.
[147]Harmon’sJournal, pp. 299, 300.
[148]Seemann says of Fijian cruelty (Viti, p. 192): ‘Affection for the departed—of course mistaken affection—prompted their relatives or friends to dispatch widows at the time of their husband’s burial,’ &c.
[148]Seemann says of Fijian cruelty (Viti, p. 192): ‘Affection for the departed—of course mistaken affection—prompted their relatives or friends to dispatch widows at the time of their husband’s burial,’ &c.
[149]Turner,Polynesia, pp. 294-5.
[149]Turner,Polynesia, pp. 294-5.
[150]Mariner, ii. 233.
[150]Mariner, ii. 233.
[151]Pinkerton, xvi. 595, from Froyart’sLoango.
[151]Pinkerton, xvi. 595, from Froyart’sLoango.
[152]Fitzroy,Voyages of ‘Adventure’ and ‘Beagle,’ii. 574.
[152]Fitzroy,Voyages of ‘Adventure’ and ‘Beagle,’ii. 574.
[153]Old New Zealand, pp. 96-100.
[153]Old New Zealand, pp. 96-100.
[154]Lichtenstein, i. 259.
[154]Lichtenstein, i. 259.
[155]Schoolcraft,I. T., i. 39.
[155]Schoolcraft,I. T., i. 39.
[156]Livingstone,Missionary Travels in South Africa, p. 255.
[156]Livingstone,Missionary Travels in South Africa, p. 255.
[157]Harmon,Journal, p. 300.
[157]Harmon,Journal, p. 300.
[158]Turner,Polynesia, p. 224.
[158]Turner,Polynesia, p. 224.
[159]Bancroft, iii. 486.
[159]Bancroft, iii. 486.
[160]Fitzroy,Voyages, ii. 180.
[160]Fitzroy,Voyages, ii. 180.
[161]Sproat,Scenes and Studies of Savage Life, p. 265.
[161]Sproat,Scenes and Studies of Savage Life, p. 265.
[162]Shortland,Southern Districts of New Zealand, p. 30.
[162]Shortland,Southern Districts of New Zealand, p. 30.
[163]Turner,Polynesia, pp. 225, 236.
[163]Turner,Polynesia, pp. 225, 236.
[164]Kane, p. 205.
[164]Kane, p. 205.
[165]Ibid.; Seemann, p. 190.
[165]Ibid.; Seemann, p. 190.
[166]Bancroft, i. 245, 285, 438.
[166]Bancroft, i. 245, 285, 438.