FOOTNOTES:

FOOTNOTES:[1]Narrative of Captivity, Cincinnati, 1871, p. 141.[2]Padre Boscana, Chinigchinich, in Robinson's California, p. 261.[3]Origine de tous les Cultes, vol. 2, pt. 2, pp. 87, 88.[4]Diego Duran, vol. 3, pp. 237, 238.[5]Higgins, Anacalypsia, lib. 2, p. 77.[6]Balboa, Hist. du Pérou, in Ternaux-Compans, Voy., vol. 15.[7]Ross, Fur Hunters, quoted by Spencer, Desc. Soc.[8]Max Müller, Science of Religion, p. 88.[9]Davis, Spanish Conq. of N. M., p. 98.[10]I Samuel, XII, 17, 18.[11]Cérémonies et Coûtumes, vol. 6, p. 75.[12]Everard im Thurn, Indians of Guiana, London, 1883, p. 334.[13]Tanner's Narrative, p. 390.[14]Diego Duran, lib. 3, cap. 3, p. 201.[15]Dorman, Primitive Superstitions, p. 384.[16]Spencer, Desc. Sociology.[17]Picart, Cérémonies et Coûtumes Religieuses, Amsterdam, 1735, vol. 6, p. 122.[18]Myths of the New World, p. 281.[19]Domenech, Deserts, vol. 2, p. 392.[20]Bancroft, Nat. Races, vol. 1, p. 777.[21]Hakluyt, Voyages, vol. 5, p. 462.[22]Brinton, Myths of the New World, p. 281.[23]Spencer, Ecclesiastical Institutions, cap. V.[24]Salverte, Philosophy of Magic, vol. 2, pp. 6-7.[25]Tylor, Primitive Culture, London, 1871, vol. 2, p. 377.[26]"St. Patrick, we are told, floated to Ireland on an altar stone. Among other wonderful things, he converted a marauder into a wolf and lighted a fire with icicles."—James A. Froude, Reminiscences of the High Church Revival. (Letter V.)[27]Demonology and Witchcraft, p. 184.[28]Jesuits in North America, pp. 34, 35.[29]Herrera, dec. 4, lib. 8, cap. 5, 159.[30]Ibid., dec. 3, lib. 4, p. 121.[31]Hist. de las Indias, p. 283.[32]American Antiquarian, November, 1886, p. 334.[33]Dorman, Primitive Superstitions, p. 380, quoting Herrera, dec. 3, p. 262.[34]Descriptive Sociology.[35]Admiral Smyth's translation in Hakluyt Society, London, 1857, vol. 21, p. 9.[36]American Indians, p. 26.[37]Gomara, Hist. de las Indias, p. 173.[38]"Estos mascan cierta yerba, y con el zumo rocian las soldados estando para dar batalla." Gomara, ibid., p. 179.[39]Herrera, dec. 2, lib. 10, p. 260.[40]Father Dobrizhoffer, quoted by Spencer, Eccles. Institutions, cap. 10, sec. 630.[41]Catlin, N. A. Indians, London, 1845, vol. 2, p. 232.[42]Gomara, op. cit., p. 173.[43]Spencer, Eccles. Institutions, cap. 10, pp. 780, 781, quoting Stubb's Constitutional History of England.[44]Ibid., sec. 630, p. 781, quoting Turner (Geo.), Nineteen Years in Polynesia.[45]Vol. 3, p. 176."In every part of the globe fragments of primitive languages are preserved in religious rites." Humboldt, Researches, London, 1814, vol. 1, p. 97."Et même Jean P. C., Prince de la Mirande, escrit que les mots barbares & non entendus ont plus de puissance en la Magie que ceux qui sont entendus." Picart, vol. 10, p. 45.The medicine-men of Cumana (now the United States of Colombia, South America) cured their patients "con palabras muy revesadas y que aun el mismo médico no las entiende." Gomara, Hist. de las Indias, p. 208.The Tlascaltecs had "oradores" who employed gibberish—"hablaban Gerigonça." Herrera, dec. 2, lib. 6, p. 163.In Peru, if the fields were afflicted with drought, the priests, among other things, "chantaient un cantique dont le sens était inconnu du vulgaire." Balboa, Hist. du Pérou, p. 128, in Ternaux-Compans, vol. 15.[46]Assiniboine and Saskatchewan Exped., London, 1860, vol. 2, p. 155.[47]Cockayne, Leechdoms, vol. 1, p. xxx.[48]"The belief in the magic power of sacred words, whether religious formulas or the name of gods, was also acknowledged [i.e., in Egypt] and was the source of a frightful amount of superstition.... The superstitious repetition of names (many of which perhaps never had any meaning at all) is particularly conspicuous in numerous documents much more recent than the Book of the Dead."—Hibbert, Lectures, 1879, pp. 192, 193.[49]Salverte, Philosophy of Magic, vol. 1, p. 134.[50]Kingsborough, lib. 2, vol. 7, p. 102.[51]Popular Antiquities, vol. 2, p. 70.[52]Ibid., p. 160.[53]Ibid., p. 217.[54]Ibid., p. 218.[55]Ibid., p. 219.[56]Ibid., pp. 214, 215.[57]Ibid., p. 216.[58]"When the Carriers are severely sick, they often think that they shall not recover, unless they divulge to a priest or magician, every crime which they may have committed, which has hitherto been kept secret."—Harmon's Journal, p. 300. The Carriers or Ta-kully are Tinneh.[59]For identical notions among the Arawaks of Guiana, Tupis of Brazil, Creeks, Patagonians, Kaffirs, Chiqnitos, and others, see the works of Schoolcraft, Herbert Spencer, Schultze, and others.[60]Extract from the Jesuit Falkner's account of Patagonia, in Voyages of theAdventureandBeagle, London, 1839, vol. 2, p. 163.[61]"Nul de ces médecins ne peut mourir si'ls ne lui enlevent les testicules." Brasseur de Bourbourg, Trans. of Fra Roman Pane, Des Antiquités des Indiens, Paris, 1864, p. 451.[62]Hist. Gen., dec. 1, lib. 3, p. 69.[63]Madden, Shrines and Sepulchres, vol. 1, p. 14.[64]Gayarre, Louisiana; its Colonial History, p. 355.[65]Spencer, Desc. Sociology.[66]Balboa, Hist. du Pérou, Ternaux-Compans, vol. 15.[67]Davis, Conq. of New Mexico, p. 86.[68]Crónica Seráfica y Apostolica, Espinosa, Mexico, 1746, p. 421.[69]Desc. Sociology.[70]Mendieta, Hist. Eclesiástica Indiana, p. 136.[71]Ibid., p. 136.[72]Hist. de las Indias, p. 179.[73]Herrera, dec. 2, lib. 10, p. 260.[74]Ibid., dec. 3, lib. 4, p. 121.[75]Ibid., dec. 4, lib. 9, cap. 7, p. 188.[76]Keating's translation, p. 352, quoted by Samuel Farmar Jarvis, Religion of the Indian Tribes, in Coll. New York Historical Soc., vol. 3, 1819, p. 262.[77]Smith, Araucanians, pp. 238, 239.[78]Richardson, Arctic Searching Expedition, vol. 1, p. 366.[79]Schultze, Fetichism, New York, 1885, p. 49.[80]Spencer, Desc. Sociology.[81]Ternaux-Compans, vol. 7, p. 110.[82]Schultze, Fetichism, New York, 1885, p. 49.[83]Smithsonian Report for 1867.[84]Long's Expedition, Philadelphia, 1823, p. 238.[85]Hist. of the American Indians, p. 238.[86]Schultze, Fetichism, New York, 1885, p. 52.[87]Hist. de las Indias, p. 232.[88]Ternaux-Compans, vol. 7, pp. 114, 115.[89]Notes from Gomara, Hist. de las Indias, pp. 172-173.[90]History of California, vol. 1, p. 97.[91]Ternaux-Compans, vol. 10, p. 85.[92]Herrera, dec. 4, lib. 9, cap. 8, p. 188.[93]Smith, Araucanians, p. 234.[94]Bancroft, Native Races, vol. 1, p. 779.[95]Alegre, Historia de la Compañía de Jesus en Nueva-España, vol. 1, p. 401.[96]Desc. Sociology.[97]Kraskenninikoff, History of Kamtchatka and the Kurilski Islands, Grieve's translation, p. 219.[98]Ibid., p. 220.[99]Contributions to North American Ethnology, vol. 5.[100]Smith, Araucanians, p. 233.[101]Dr. Edwin G. Meek, Toner Collection, Library of Congress.[102]Lieut. Pettit in Jour. U. S. Mil. Serv. Instit., 1886, pp. 336-337.[103]Smyth, Aborigines of Victoria, vol. 1, p. 155.[104]Dennys, Folk Lore of China, p. 57.[105]"Chinigchinich" in Robinson's California, pp. 271, 272.[106]The reader interested in this matter may find something bearing upon it in Diego Duran, lib. 1, cap. 36, p. 387; Torquemada, Mon. Indiana, lib. 9, cap. 3; Venegas, History of California, vol. 1, p. 105; Gomara, Conq. de Mexico, p. 443; Herrera, dec. 4, lib. 8, p. 158; Maximilian of Wied, p. 431, and others; The "pelucas" mentioned of the Orinoco tribes by Padre Gumilla would seem to be nothing more than feather head-dresses; p. 66.[107]Tribes and Languages of Costa Rica, Proc. Am. Philos. Soc., Philadelphia, 1875, p. 503.[108]Corbusier, in American Antiquarian, Sept., 1886, p. 279.[109]Source of the Nile, p. 567.[110]Vol. 2, p. 193.[111]Ensayo Cronologico, p. 139.[112]For the Shamans of Kodiak, see Lisiansky, Voyage, London, 1814, p. 208; for the Mexicans, Padre José Acosta, Paris, 1600, cap. 26, p. 256; Society Islands, Malte-Brun, Univ. Geography, vol. 3, lib. 58, p. 634, Boston, 1825. Sir Samuel Baker, The Albert N'yanza, vol. 1, p. 211.[113]Ternaux-Compans, vol. 9, p. 294.[114]Catlin, North American Indians, London. 1845, vol. 1, p. 55.[115]Ibid., p. 95.[116]Parkman, Jesuits in North America, p. lxxxiv.[117]Wanderings of an Artist in North America, p. 40.[118]Dec. 2, lib. 6, p. 161.[119]Smithsonian Report for 1871.[120]Purchas, lib. 9, cap. 12, sec. 4, p. 1555, edition of 1622.[121]Chinigchinich, p. 253.[122]Theal, Kaffir Folk-lore, pp. 209-210.[123]Clements R. Markham, Note on Garcilasso de la Vega, in Hakluyt Soc., vol. 41, p. 183, quoting Acosta, lib. 5, cap. 4.[124]Andrew Lang, Custom and Myth, New York, 1885, chapter entitled "The bull roarer," pp. 29-44.[125]John Fraser, The Aborigines of Australia; their Ethnic Position and Relations, pp. 161-162.[126]"When the rain-maker of the Lenni Lennape would exert his power, he retired to some secluded spot and drew upon the earth the figure of a cross (its arms toward the cardinal points?), placed upon it a piece of tobacco, a gourd, a bit of some red stuff, and commenced to cry aloud to the spirits of the rains."—Brinton, Myths of the New World, New York, 1868, p. 96 (after Loskiel).[127]Père Chrestien Le Clercq, Gaspesie, Paris, 1691, p. 170.[128]Ibid., cap. x, pp. 172-199.[129]Dec. 2, lib. 2, p. 48.[130]Ibid., p. 59.[131]Assinniboine and Saskatchewan Expedition, vol. 2, p. 123.[132]New York, 1819, pp. x, xxix, 47.[133]Forster, Voyage Round the World, vol. 1, pp. 219, 519.[134]Hawkesworth, op. cit., vol. 2, p. 161.[135]Ibid., p. 257.[136]Ibid., vol. 1, p. 113.[137]Forlong, Rivers of Life, vol. 1, pp. 541, 542.[138]Nat. Races, vol. 1, p. 380.[139]Kohl, Kitchi-gami, pp. 345, 346.[140]Tanner's Narrative, p. 372.[141]John de Laet, lib. 3, cap. 18, p. 90, quoting Capt. John Smith.[142]Le Jeune in Jesuit Relations, 1633, vol. 1, Quebec, 1858.[143]Third Voyage of David Peter De Vries to New Amsterdam, in Trans. N. Y. Hist. Soc., vol. 3, p. 91.[144]Charlevoix, New France, New York, 1866, vol. 4, p. 105.[145]Squier, Serpent Symbol, p. 197.[146]Coleman, Mythology of the Hindus, London, 1832, p. 63.[147]Vol. 3.[148]Speke, Source of the Nile, London, 1863, p. 500.[149]Ibid.[150]Stanley, Through the Dark Continent, vol. 1, p. 327.[151]Miles, Demigods and Dæmonia, in Jour. Ethnol. Soc., London, vol. 3, p. 28, 1854.[152]Smyth, Aborigines of Victoria, vol. 1, p. 30.[153]Ibid., p. 131.[154]Ibid., p. 348.[155]Peter Kolben, speaking of the Hottentots, in Knox, vol. 2, p. 394.[156]O-kee-pa, pp. 28-29.[157]Frazer, Totemism, Edinburgh, 1887, pp. 54, 55; after Maximilian.[158]Kelly, Narrative of Captivity, Cincinnati, 1871, p. 143.[159]Différens Cultes, vol. 1, p. 57.[160]Judges, I, 7.[161]Brand, Pop. Ant., London, 1882, vol. 3, p. 278.[162]American Anthropologist, Washington, D. C., January, 1888.[163]Kingsborough, vol. 8, p. 70. The Aztec believed that the woman who died in childbirth was equal to the warrior who died in battle and she went to the same heaven. The middle finger of the left hand is the finger used in the necklace of human fingers.[164]Sahagun, in Kingsborough, vol. 7, p. 147.

[1]Narrative of Captivity, Cincinnati, 1871, p. 141.

[2]Padre Boscana, Chinigchinich, in Robinson's California, p. 261.

[3]Origine de tous les Cultes, vol. 2, pt. 2, pp. 87, 88.

[4]Diego Duran, vol. 3, pp. 237, 238.

[5]Higgins, Anacalypsia, lib. 2, p. 77.

[6]Balboa, Hist. du Pérou, in Ternaux-Compans, Voy., vol. 15.

[7]Ross, Fur Hunters, quoted by Spencer, Desc. Soc.

[8]Max Müller, Science of Religion, p. 88.

[9]Davis, Spanish Conq. of N. M., p. 98.

[10]I Samuel, XII, 17, 18.

[11]Cérémonies et Coûtumes, vol. 6, p. 75.

[12]Everard im Thurn, Indians of Guiana, London, 1883, p. 334.

[13]Tanner's Narrative, p. 390.

[14]Diego Duran, lib. 3, cap. 3, p. 201.

[15]Dorman, Primitive Superstitions, p. 384.

[16]Spencer, Desc. Sociology.

[17]Picart, Cérémonies et Coûtumes Religieuses, Amsterdam, 1735, vol. 6, p. 122.

[18]Myths of the New World, p. 281.

[19]Domenech, Deserts, vol. 2, p. 392.

[20]Bancroft, Nat. Races, vol. 1, p. 777.

[21]Hakluyt, Voyages, vol. 5, p. 462.

[22]Brinton, Myths of the New World, p. 281.

[23]Spencer, Ecclesiastical Institutions, cap. V.

[24]Salverte, Philosophy of Magic, vol. 2, pp. 6-7.

[25]Tylor, Primitive Culture, London, 1871, vol. 2, p. 377.

[26]"St. Patrick, we are told, floated to Ireland on an altar stone. Among other wonderful things, he converted a marauder into a wolf and lighted a fire with icicles."—James A. Froude, Reminiscences of the High Church Revival. (Letter V.)

[27]Demonology and Witchcraft, p. 184.

[28]Jesuits in North America, pp. 34, 35.

[29]Herrera, dec. 4, lib. 8, cap. 5, 159.

[30]Ibid., dec. 3, lib. 4, p. 121.

[31]Hist. de las Indias, p. 283.

[32]American Antiquarian, November, 1886, p. 334.

[33]Dorman, Primitive Superstitions, p. 380, quoting Herrera, dec. 3, p. 262.

[34]Descriptive Sociology.

[35]Admiral Smyth's translation in Hakluyt Society, London, 1857, vol. 21, p. 9.

[36]American Indians, p. 26.

[37]Gomara, Hist. de las Indias, p. 173.

[38]"Estos mascan cierta yerba, y con el zumo rocian las soldados estando para dar batalla." Gomara, ibid., p. 179.

[39]Herrera, dec. 2, lib. 10, p. 260.

[40]Father Dobrizhoffer, quoted by Spencer, Eccles. Institutions, cap. 10, sec. 630.

[41]Catlin, N. A. Indians, London, 1845, vol. 2, p. 232.

[42]Gomara, op. cit., p. 173.

[43]Spencer, Eccles. Institutions, cap. 10, pp. 780, 781, quoting Stubb's Constitutional History of England.

[44]Ibid., sec. 630, p. 781, quoting Turner (Geo.), Nineteen Years in Polynesia.

[45]Vol. 3, p. 176."In every part of the globe fragments of primitive languages are preserved in religious rites." Humboldt, Researches, London, 1814, vol. 1, p. 97."Et même Jean P. C., Prince de la Mirande, escrit que les mots barbares & non entendus ont plus de puissance en la Magie que ceux qui sont entendus." Picart, vol. 10, p. 45.The medicine-men of Cumana (now the United States of Colombia, South America) cured their patients "con palabras muy revesadas y que aun el mismo médico no las entiende." Gomara, Hist. de las Indias, p. 208.The Tlascaltecs had "oradores" who employed gibberish—"hablaban Gerigonça." Herrera, dec. 2, lib. 6, p. 163.In Peru, if the fields were afflicted with drought, the priests, among other things, "chantaient un cantique dont le sens était inconnu du vulgaire." Balboa, Hist. du Pérou, p. 128, in Ternaux-Compans, vol. 15.

[45]Vol. 3, p. 176.

"In every part of the globe fragments of primitive languages are preserved in religious rites." Humboldt, Researches, London, 1814, vol. 1, p. 97.

"Et même Jean P. C., Prince de la Mirande, escrit que les mots barbares & non entendus ont plus de puissance en la Magie que ceux qui sont entendus." Picart, vol. 10, p. 45.

The medicine-men of Cumana (now the United States of Colombia, South America) cured their patients "con palabras muy revesadas y que aun el mismo médico no las entiende." Gomara, Hist. de las Indias, p. 208.

The Tlascaltecs had "oradores" who employed gibberish—"hablaban Gerigonça." Herrera, dec. 2, lib. 6, p. 163.

In Peru, if the fields were afflicted with drought, the priests, among other things, "chantaient un cantique dont le sens était inconnu du vulgaire." Balboa, Hist. du Pérou, p. 128, in Ternaux-Compans, vol. 15.

[46]Assiniboine and Saskatchewan Exped., London, 1860, vol. 2, p. 155.

[47]Cockayne, Leechdoms, vol. 1, p. xxx.

[48]"The belief in the magic power of sacred words, whether religious formulas or the name of gods, was also acknowledged [i.e., in Egypt] and was the source of a frightful amount of superstition.... The superstitious repetition of names (many of which perhaps never had any meaning at all) is particularly conspicuous in numerous documents much more recent than the Book of the Dead."—Hibbert, Lectures, 1879, pp. 192, 193.

[49]Salverte, Philosophy of Magic, vol. 1, p. 134.

[50]Kingsborough, lib. 2, vol. 7, p. 102.

[51]Popular Antiquities, vol. 2, p. 70.

[52]Ibid., p. 160.

[53]Ibid., p. 217.

[54]Ibid., p. 218.

[55]Ibid., p. 219.

[56]Ibid., pp. 214, 215.

[57]Ibid., p. 216.

[58]"When the Carriers are severely sick, they often think that they shall not recover, unless they divulge to a priest or magician, every crime which they may have committed, which has hitherto been kept secret."—Harmon's Journal, p. 300. The Carriers or Ta-kully are Tinneh.

[59]For identical notions among the Arawaks of Guiana, Tupis of Brazil, Creeks, Patagonians, Kaffirs, Chiqnitos, and others, see the works of Schoolcraft, Herbert Spencer, Schultze, and others.

[60]Extract from the Jesuit Falkner's account of Patagonia, in Voyages of theAdventureandBeagle, London, 1839, vol. 2, p. 163.

[61]"Nul de ces médecins ne peut mourir si'ls ne lui enlevent les testicules." Brasseur de Bourbourg, Trans. of Fra Roman Pane, Des Antiquités des Indiens, Paris, 1864, p. 451.

[62]Hist. Gen., dec. 1, lib. 3, p. 69.

[63]Madden, Shrines and Sepulchres, vol. 1, p. 14.

[64]Gayarre, Louisiana; its Colonial History, p. 355.

[65]Spencer, Desc. Sociology.

[66]Balboa, Hist. du Pérou, Ternaux-Compans, vol. 15.

[67]Davis, Conq. of New Mexico, p. 86.

[68]Crónica Seráfica y Apostolica, Espinosa, Mexico, 1746, p. 421.

[69]Desc. Sociology.

[70]Mendieta, Hist. Eclesiástica Indiana, p. 136.

[71]Ibid., p. 136.

[72]Hist. de las Indias, p. 179.

[73]Herrera, dec. 2, lib. 10, p. 260.

[74]Ibid., dec. 3, lib. 4, p. 121.

[75]Ibid., dec. 4, lib. 9, cap. 7, p. 188.

[76]Keating's translation, p. 352, quoted by Samuel Farmar Jarvis, Religion of the Indian Tribes, in Coll. New York Historical Soc., vol. 3, 1819, p. 262.

[77]Smith, Araucanians, pp. 238, 239.

[78]Richardson, Arctic Searching Expedition, vol. 1, p. 366.

[79]Schultze, Fetichism, New York, 1885, p. 49.

[80]Spencer, Desc. Sociology.

[81]Ternaux-Compans, vol. 7, p. 110.

[82]Schultze, Fetichism, New York, 1885, p. 49.

[83]Smithsonian Report for 1867.

[84]Long's Expedition, Philadelphia, 1823, p. 238.

[85]Hist. of the American Indians, p. 238.

[86]Schultze, Fetichism, New York, 1885, p. 52.

[87]Hist. de las Indias, p. 232.

[88]Ternaux-Compans, vol. 7, pp. 114, 115.

[89]Notes from Gomara, Hist. de las Indias, pp. 172-173.

[90]History of California, vol. 1, p. 97.

[91]Ternaux-Compans, vol. 10, p. 85.

[92]Herrera, dec. 4, lib. 9, cap. 8, p. 188.

[93]Smith, Araucanians, p. 234.

[94]Bancroft, Native Races, vol. 1, p. 779.

[95]Alegre, Historia de la Compañía de Jesus en Nueva-España, vol. 1, p. 401.

[96]Desc. Sociology.

[97]Kraskenninikoff, History of Kamtchatka and the Kurilski Islands, Grieve's translation, p. 219.

[98]Ibid., p. 220.

[99]Contributions to North American Ethnology, vol. 5.

[100]Smith, Araucanians, p. 233.

[101]Dr. Edwin G. Meek, Toner Collection, Library of Congress.

[102]Lieut. Pettit in Jour. U. S. Mil. Serv. Instit., 1886, pp. 336-337.

[103]Smyth, Aborigines of Victoria, vol. 1, p. 155.

[104]Dennys, Folk Lore of China, p. 57.

[105]"Chinigchinich" in Robinson's California, pp. 271, 272.

[106]The reader interested in this matter may find something bearing upon it in Diego Duran, lib. 1, cap. 36, p. 387; Torquemada, Mon. Indiana, lib. 9, cap. 3; Venegas, History of California, vol. 1, p. 105; Gomara, Conq. de Mexico, p. 443; Herrera, dec. 4, lib. 8, p. 158; Maximilian of Wied, p. 431, and others; The "pelucas" mentioned of the Orinoco tribes by Padre Gumilla would seem to be nothing more than feather head-dresses; p. 66.

[107]Tribes and Languages of Costa Rica, Proc. Am. Philos. Soc., Philadelphia, 1875, p. 503.

[108]Corbusier, in American Antiquarian, Sept., 1886, p. 279.

[109]Source of the Nile, p. 567.

[110]Vol. 2, p. 193.

[111]Ensayo Cronologico, p. 139.

[112]For the Shamans of Kodiak, see Lisiansky, Voyage, London, 1814, p. 208; for the Mexicans, Padre José Acosta, Paris, 1600, cap. 26, p. 256; Society Islands, Malte-Brun, Univ. Geography, vol. 3, lib. 58, p. 634, Boston, 1825. Sir Samuel Baker, The Albert N'yanza, vol. 1, p. 211.

[113]Ternaux-Compans, vol. 9, p. 294.

[114]Catlin, North American Indians, London. 1845, vol. 1, p. 55.

[115]Ibid., p. 95.

[116]Parkman, Jesuits in North America, p. lxxxiv.

[117]Wanderings of an Artist in North America, p. 40.

[118]Dec. 2, lib. 6, p. 161.

[119]Smithsonian Report for 1871.

[120]Purchas, lib. 9, cap. 12, sec. 4, p. 1555, edition of 1622.

[121]Chinigchinich, p. 253.

[122]Theal, Kaffir Folk-lore, pp. 209-210.

[123]Clements R. Markham, Note on Garcilasso de la Vega, in Hakluyt Soc., vol. 41, p. 183, quoting Acosta, lib. 5, cap. 4.

[124]Andrew Lang, Custom and Myth, New York, 1885, chapter entitled "The bull roarer," pp. 29-44.

[125]John Fraser, The Aborigines of Australia; their Ethnic Position and Relations, pp. 161-162.

[126]"When the rain-maker of the Lenni Lennape would exert his power, he retired to some secluded spot and drew upon the earth the figure of a cross (its arms toward the cardinal points?), placed upon it a piece of tobacco, a gourd, a bit of some red stuff, and commenced to cry aloud to the spirits of the rains."—Brinton, Myths of the New World, New York, 1868, p. 96 (after Loskiel).

[127]Père Chrestien Le Clercq, Gaspesie, Paris, 1691, p. 170.

[128]Ibid., cap. x, pp. 172-199.

[129]Dec. 2, lib. 2, p. 48.

[130]Ibid., p. 59.

[131]Assinniboine and Saskatchewan Expedition, vol. 2, p. 123.

[132]New York, 1819, pp. x, xxix, 47.

[133]Forster, Voyage Round the World, vol. 1, pp. 219, 519.

[134]Hawkesworth, op. cit., vol. 2, p. 161.

[135]Ibid., p. 257.

[136]Ibid., vol. 1, p. 113.

[137]Forlong, Rivers of Life, vol. 1, pp. 541, 542.

[138]Nat. Races, vol. 1, p. 380.

[139]Kohl, Kitchi-gami, pp. 345, 346.

[140]Tanner's Narrative, p. 372.

[141]John de Laet, lib. 3, cap. 18, p. 90, quoting Capt. John Smith.

[142]Le Jeune in Jesuit Relations, 1633, vol. 1, Quebec, 1858.

[143]Third Voyage of David Peter De Vries to New Amsterdam, in Trans. N. Y. Hist. Soc., vol. 3, p. 91.

[144]Charlevoix, New France, New York, 1866, vol. 4, p. 105.

[145]Squier, Serpent Symbol, p. 197.

[146]Coleman, Mythology of the Hindus, London, 1832, p. 63.

[147]Vol. 3.

[148]Speke, Source of the Nile, London, 1863, p. 500.

[149]Ibid.

[150]Stanley, Through the Dark Continent, vol. 1, p. 327.

[151]Miles, Demigods and Dæmonia, in Jour. Ethnol. Soc., London, vol. 3, p. 28, 1854.

[152]Smyth, Aborigines of Victoria, vol. 1, p. 30.

[153]Ibid., p. 131.

[154]Ibid., p. 348.

[155]Peter Kolben, speaking of the Hottentots, in Knox, vol. 2, p. 394.

[156]O-kee-pa, pp. 28-29.

[157]Frazer, Totemism, Edinburgh, 1887, pp. 54, 55; after Maximilian.

[158]Kelly, Narrative of Captivity, Cincinnati, 1871, p. 143.

[159]Différens Cultes, vol. 1, p. 57.

[160]Judges, I, 7.

[161]Brand, Pop. Ant., London, 1882, vol. 3, p. 278.

[162]American Anthropologist, Washington, D. C., January, 1888.

[163]Kingsborough, vol. 8, p. 70. The Aztec believed that the woman who died in childbirth was equal to the warrior who died in battle and she went to the same heaven. The middle finger of the left hand is the finger used in the necklace of human fingers.

[164]Sahagun, in Kingsborough, vol. 7, p. 147.

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