Chapter 16

[140]A “barn” is a small spindle-shaped stick, supposed to be thrown in a magical attack by wizards. Howitt,The Native Tribes of South-East Australia, p. 377.[141]Hose and McDougall,Pagan Tribes of Borneo, I. p. 110.[142]Quoted by Frazer,Spirits of the Corn and of the Wild, I. p. 105.[143]The Sacred Shrine, pp. 33-9.[144]Life of a South African Tribe, p. 340.[145]Sioux Cults,Am. B. of Ethn., XI. p. 484.[146]New Trails in Mexico, p. 61.[147]Skeat,Malay Magic, p. 48.[148]Quoted by Frazer,Belief in Immortality, p. 268.[149]Reports of the Cambridge Expedition to the Torres Straits, V. p. 325.[150]W. Grube,Rel. u. K. d. Chinese, p. 153.[151]In theB. of Am. Ethn., XIII. p. 374, F. H. Cushing, describing “Zuñi Creation Myths,” says the dramaturgic tendency is to suppose that Nature can be made to act by men, if “they do first what they wish the elements to do,” according “as these things were done or made to be done by the ancestral gods of creation.” The last clause is, perhaps, an animistic gloss of the Zuñis’, who were, of course, very far from primitive thought.[152]The Psychological Study of Religion, p. 165.[153]Cf. S. H. Ray, “People and Language of Lifu,”J.R.A.I.(XLVII.), p. 296, who says, a woman whose son or husband was away at war would place a piece of coral to represent him on a mat, move it about with her right hand as he might move in fight, and with her left brush away imaginary evils. This protected him (evidently by exemplary Magic).[154]W. H. R. Rivers,The Disappearance of Useful Arts, alsoHistory of Melanesian Society, II. p. 445; and in Turner’sSamoa(p. 145) we are told that the practice of embalming died out with the family of embalmers.[155]The Veddas, pp. 126-7.[156]Northern Tribes of Central Australia, p. 170.[157]The Land of Zing, p. 219.[158]J. O. Dorsey,American Bureau of Ethnology, 1889-90, XI. p. 419.[159]Mariner’sTonga, p. 105.[160]Myth, Ritual and Religion, p. 48.[161]African Game Trails, p. 333.[162]Outdoor Pastimes, p. 77.[163]Frazer,Spirits of the Corn and the Wild, I. p. 183.[164]The Melanesians, pp. 249 and 356.[165]Pagan Races of the Malay Peninsula, II. p. 222.[166]Pagan Tribes of Borneo, II. p. 3.[167]Camp and Tramp in African Wilds, p. 174.[168]The Primitive Bakongo, p. 283.[169]Among Congo Cannibals, p. 275.[170]Among the Indians of Guiana, p. 355.[171]Two Years with the Natives of the West Pacific, p. 199. As to waterspouts and shooting stars, see theReports of the Cambridge Expedition to Torres Straits, VI. p. 252.[172]J. Hernell in theQuarterly Journal of the Mythical Society(Bangalore), IV. No. 4, p. 158.[173]A. A. Macdonell,Sanskrit Literature, p. 112.[174]J. Mooney inReports of the American Bureau of Ethnology, 1885-6, VII. p. 341.[175]J. E. Bourke in theReports of the American Bureau of Ethnology, 1887-8, IX. pp. 499-507.[176]E. F. im Thurn,Among the Indians of Guiana, pp. 288, 354.[177]Principles of Sociology, Vol. I. chs. viii.-xii.[178]Primitive Culture, chs. xi., xii.[179]J. H. Weeks,Among Congo Cannibals, pp. 262-3. My friend, Mr. Torday, tells me this belief is very common in Africa.[180]See,e. g., A. W. Howitt,Native Tribes of South-East Australia, p. 406; and P. A. Talbot,In the Shadow of the Bush, pp. 83-8.[181]Indians of Guiana, p. 344.[182]S. H. C. Hawtrey, “The Lengua Indians,”J.A.I., 1901.[183]J. Mooney, “Sacred Formulas of the Cherokees,”Am. B. of Ethn., VII. p. 352.[184]C. G. Seligman,Melanesians of British New Guinea, pp. 190-91.[185]S. H. Ray, “People and Language of Lifu,”J.R.A.I., LXVII. p. 296.[186]Turner,Samoa, p. 277.[187]A. W. Howitt,op. cit., p. 358.[188]Spencer,Principles of Sociology, § 53.[189]J. H. Weeks,The Primitive Bakongo, p. 238.[190]J. H. Weeks,Among Congo Cannibals, p. 233.[191]T. C. Hodson,The Naga Tribes of Manipur, p. 160.[192]Coddrington,The Melanesians, p. 269.[193]V. Stefànson,My Life with the Eskimo, p. 57.[194]Hose and McDougall,Pagan Tribes of Borneo, II. p. 3.[195]J. G. Frazer,Belief in Immortality, p. 403.[196]Polynesian Researches, I. p. 523.[197]The Primitive Bakongo, p. 371.[198]E. im Thurn,op. cit., p. 363.[199]Principles of Sociology, §§ 165-93.[200]J. G. Frazer,Belief in Immortality, p. 220.[201]Franz Boas,American Bureau of Ethnology, VI. 1884-5, p. 583.[202]Callaway,Religious System of the Amazulu, pp. 1 and 40. Cf. Coddrington,The Melanesians, p. 150: Koevasi, a spirit, was never human, yet in some way the originator of the human race.[203]E. Westermarck,Marriage Ceremonies in Morocco, p. 343.[204]J.R.A.I., 1909, p. 163.[205]See his ingenious speculations inThe Evolution of the Idea of God, ch. xiii.[206]Pagan Races of the Malay Peninsula, II. iii. ch. vi.[207]Among Congo Cannibals, p. 272.[208]G. F. Abbott,Macedonian Folklore, p. 236.[209]A. A. Macdonell,Sanskrit Literature, p. 44.[210]T. C. Hodson,The Naga Tribes of Manipur, p. 126.[211]P. A. Talbot,In the Shadow of the Bush, p. 73.[212]Howitt,Native Tribes of South-East Australia, p. 437.[213]Spencer and Gillen,Northern Tribes of Central Australia, p. 483.[214]Grettir Saga, ch. xxxv.[215]Pausanias, VI. p. 6.[216]G. F. Abbott,Macedonian Folklore, p. 217.[217]First Footsteps in East Africa, p. 52 note.[218]American Bureau of Ethnology, I. p. 200.[219]Mythus und Religion, 2º ed., p. 78.[220]Pagan Races of the Malay Peninsula, I. p. 194.[221]Malay Magic, p. 47.[222]Spirits of the Corn and the Wild, I. p. 183.[223]W. G. Aston,Shinto, p. 50.[224]In the Shadow of the Bush, p. 230.[225]J. O. Dorsey, “Siouan Cults” in theAmerican Bureau of Ethnology, 1889-90, XI. p. 512.[226]West African Studies, p. 200.[227]J. G. Frazer,Balder the Beautiful, II. pp. 196-208; where are reported other beliefs in a plurality of souls; in one case thirty, in another thirty-six.[228]M. A. Czaplicka,Aboriginal Siberia, p. 282.[229]Malay Magic, p. 48.[230]Religion of the Ancient Egyptians, ch. ix.[231]Pagan Races of the Malay Peninsula, I. p. 194.[232]Monadologie, 47.[233]The Primitive Bakongo, p. 115.[234]Republic, 611a.[235]Haddon,Cambridge Expedition to the Torres Straits, Vol. V. p. 355.[236]C. G. Seligman,The Veddas, p. 133.[237]R. W. Williamson,The Mafulu, p. 266.[238]J. G. Frazer,Belief in Immortality, p. 396.[239]C. G. Seligman,The Melanesians, p. 658.[240]J. H. Weeks,The Primitive Bakongo, p. 224.[241]Ling Roth,The Aborigines of Tasmania, pp. 57-61.[242]Herodotus, V. p. 93.[243]On the mortality of gods, see Frazer,The Dying God, ch. i.[244]Primitive Culture, II. pp. 75-96.[245]Treatise, B. I., Part III. § 9.[246]Howitt,Native Tribes of South-East Australia, p. 450.[247]Skeat and Blagden,Pagan Races of the Malay Peninsula, II. pp. 95-9. For similar formulæ of dismission (which, of course, are constraining spells) see W. Ellis,Polynesian Researches, I. p. 522; and J. O. Dorsey, “Siouan Cults,”American Bureau of Ethnology, X. p. 420.[248]Stigand,The Land of Zing, p. 250.[249]For the practice of appointing certain seasons at which the whole tribe or nation unites in driving out ghosts or demons by force of arms (sometimes with the help of cannon and elephants), as obtaining at all levels of culture, from Australian savagery to the enlightenment of China and Peru, and with more decorum at Athens and Rome, see Frazer,The Scapegoat, ch. iii. § 2.[250]C. G. Seligman,The Veddas, p. 131.[251]Cambridge Expedition to Torres Straits, VI. p. 253.[252]Vigfussen and Powell,Corpus Poeticum Boreale, I. p. 417. For further examples of affectionate interest in ghosts, seePrimitive Culture, II. pp. 31-3.[253]Hodson,The Naga Tribes of Manipur, p. 100.[254]The Todas, p. 363.[255]E. R. Smith,The Araucanians, p. 172.[256]Coddrington,The Melanesians, p. 177.[257]Miss M. C. Stevenson, “The Sia” inAmerican Bureau of Ethnology, 1889-90, XI. p. 121.[258]Stefànson,My Life among the Eskimo, p. 397.[259]Spencer and Gillen,Northern Tribes of Central Australia, p. 497.[260]Frazer,Belief in Immortality, p. 259.[261]Mythus und Religion, pp. 78, 79.[262]Op. cit., p. 125et seq.[263]Op. cit., p. 202et seq.[264]This was also Spencer’s opinion,op. cit., § 133.[265]Op. cit., p. 263.[266]Op. cit., p. 267.[267]See above, pp.100and119-24.[268]Hume,Inquiry, § vii.[269]A. H. Sayce,Religion of the Ancient Babylonians, p. 398.[270]Book II. p. 82; Rawlinson’s Translation.[271]Vol. I. ch. iv.[272]But see the footnote at p. 235 ofThe Magic Art, I.: “faith in magic is probably older than the belief in spirits.” In the same note, a passage in Hegel’sPhilosophy of Religionis referred to as anticipating the doctrine of the priority of Magic to Religion. The passage, as translated in an appendix (pp. 423-6), shows, however, no conception of Magic as akin to natural law, as it is described in several passages ofThe Golden Bough, but treats it as a belief in any human being “as the ruling power over nature in virtue of his own will.” This is rather an anticipation of Prof. Wundt’s doctrine concerning Sorcery; which Hegel seems not to have distinguished from Magic. I need hardly add that a belief in any human being as the ruling power over nature in virtue of his own will has never been discovered in any part of the world.[273]Op. cit., pp. 237-9.[274]Primitive Culture, I. 116.[275]R. H. Coddrington,The Melanesians, p. 125.[276]H. A. Giles,Chinese Literature, p. 202.[277]Animism gave the priest another excuse for the failure of rites (besides those enjoyed by a mere magician), namely, that during, or since, the celebration some fresh offence against the gods had been committed.[278]Spencer and Gillen,Northern Tribes of Central Australia, pp. 453, 463.[279]A. W. Howitt,Native Tribes of South-East Australia, pp. 359-361-367.[280]Howitt,op. cit., p. 378.[281]E. B. Tylor,Primitive Culture, II. p. 148.[282]The Mafulu, p. 193.[283]Op. cit., p. 272.[284]Extract from a spell in Skeat’sMalay Magic, p. 571.[285]Howitt,op. cit., p. 397.[286]J. G. Frazer,The Belief in Immortality, p. 288. For similar instances see the same work, pp. 335 and 375.[287]Sarat Chandra Roy, “Magic and Witchcraft on the Chota Nagpur Plateau,”J.R.A.I., XLIV. p. 330. I have slightly altered the last sentence, which seems to have been misprinted.[288]Religious Experience of the Roman People, p. 215.[289]The Todas, pp. 30, 213.[290]Religious Experience of the Roman People, p. 286. But whether we should expect the idea to weaken with advancing civilisation must depend upon whether intelligent belief in the gods was increasing. Perhaps this was not the case at Rome.[291]Polynesian Researches, II. pp. 144 and 157 (1st ed.).[292]Reports of the Cambridge Expedition to Torres Straits, VI. p. 199.[293]Thomas Williams,Fiji and the Fijians, p. 209.[294]J. Mooney, “Sacred Formulas of the Cherokees” inAm. B. of Ethn., VII. p. 314 (1885-6).[295]Heimskringla, St. Olaf’s Saga, chs. cciv. and ccxl.[296]Primitive Culture, II. p. 273 (2nd ed.).

[140]A “barn” is a small spindle-shaped stick, supposed to be thrown in a magical attack by wizards. Howitt,The Native Tribes of South-East Australia, p. 377.

[141]Hose and McDougall,Pagan Tribes of Borneo, I. p. 110.

[142]Quoted by Frazer,Spirits of the Corn and of the Wild, I. p. 105.

[143]The Sacred Shrine, pp. 33-9.

[144]Life of a South African Tribe, p. 340.

[145]Sioux Cults,Am. B. of Ethn., XI. p. 484.

[146]New Trails in Mexico, p. 61.

[147]Skeat,Malay Magic, p. 48.

[148]Quoted by Frazer,Belief in Immortality, p. 268.

[149]Reports of the Cambridge Expedition to the Torres Straits, V. p. 325.

[150]W. Grube,Rel. u. K. d. Chinese, p. 153.

[151]In theB. of Am. Ethn., XIII. p. 374, F. H. Cushing, describing “Zuñi Creation Myths,” says the dramaturgic tendency is to suppose that Nature can be made to act by men, if “they do first what they wish the elements to do,” according “as these things were done or made to be done by the ancestral gods of creation.” The last clause is, perhaps, an animistic gloss of the Zuñis’, who were, of course, very far from primitive thought.

[152]The Psychological Study of Religion, p. 165.

[153]Cf. S. H. Ray, “People and Language of Lifu,”J.R.A.I.(XLVII.), p. 296, who says, a woman whose son or husband was away at war would place a piece of coral to represent him on a mat, move it about with her right hand as he might move in fight, and with her left brush away imaginary evils. This protected him (evidently by exemplary Magic).

[154]W. H. R. Rivers,The Disappearance of Useful Arts, alsoHistory of Melanesian Society, II. p. 445; and in Turner’sSamoa(p. 145) we are told that the practice of embalming died out with the family of embalmers.

[155]The Veddas, pp. 126-7.

[156]Northern Tribes of Central Australia, p. 170.

[157]The Land of Zing, p. 219.

[158]J. O. Dorsey,American Bureau of Ethnology, 1889-90, XI. p. 419.

[159]Mariner’sTonga, p. 105.

[160]Myth, Ritual and Religion, p. 48.

[161]African Game Trails, p. 333.

[162]Outdoor Pastimes, p. 77.

[163]Frazer,Spirits of the Corn and the Wild, I. p. 183.

[164]The Melanesians, pp. 249 and 356.

[165]Pagan Races of the Malay Peninsula, II. p. 222.

[166]Pagan Tribes of Borneo, II. p. 3.

[167]Camp and Tramp in African Wilds, p. 174.

[168]The Primitive Bakongo, p. 283.

[169]Among Congo Cannibals, p. 275.

[170]Among the Indians of Guiana, p. 355.

[171]Two Years with the Natives of the West Pacific, p. 199. As to waterspouts and shooting stars, see theReports of the Cambridge Expedition to Torres Straits, VI. p. 252.

[172]J. Hernell in theQuarterly Journal of the Mythical Society(Bangalore), IV. No. 4, p. 158.

[173]A. A. Macdonell,Sanskrit Literature, p. 112.

[174]J. Mooney inReports of the American Bureau of Ethnology, 1885-6, VII. p. 341.

[175]J. E. Bourke in theReports of the American Bureau of Ethnology, 1887-8, IX. pp. 499-507.

[176]E. F. im Thurn,Among the Indians of Guiana, pp. 288, 354.

[177]Principles of Sociology, Vol. I. chs. viii.-xii.

[178]Primitive Culture, chs. xi., xii.

[179]J. H. Weeks,Among Congo Cannibals, pp. 262-3. My friend, Mr. Torday, tells me this belief is very common in Africa.

[180]See,e. g., A. W. Howitt,Native Tribes of South-East Australia, p. 406; and P. A. Talbot,In the Shadow of the Bush, pp. 83-8.

[181]Indians of Guiana, p. 344.

[182]S. H. C. Hawtrey, “The Lengua Indians,”J.A.I., 1901.

[183]J. Mooney, “Sacred Formulas of the Cherokees,”Am. B. of Ethn., VII. p. 352.

[184]C. G. Seligman,Melanesians of British New Guinea, pp. 190-91.

[185]S. H. Ray, “People and Language of Lifu,”J.R.A.I., LXVII. p. 296.

[186]Turner,Samoa, p. 277.

[187]A. W. Howitt,op. cit., p. 358.

[188]Spencer,Principles of Sociology, § 53.

[189]J. H. Weeks,The Primitive Bakongo, p. 238.

[190]J. H. Weeks,Among Congo Cannibals, p. 233.

[191]T. C. Hodson,The Naga Tribes of Manipur, p. 160.

[192]Coddrington,The Melanesians, p. 269.

[193]V. Stefànson,My Life with the Eskimo, p. 57.

[194]Hose and McDougall,Pagan Tribes of Borneo, II. p. 3.

[195]J. G. Frazer,Belief in Immortality, p. 403.

[196]Polynesian Researches, I. p. 523.

[197]The Primitive Bakongo, p. 371.

[198]E. im Thurn,op. cit., p. 363.

[199]Principles of Sociology, §§ 165-93.

[200]J. G. Frazer,Belief in Immortality, p. 220.

[201]Franz Boas,American Bureau of Ethnology, VI. 1884-5, p. 583.

[202]Callaway,Religious System of the Amazulu, pp. 1 and 40. Cf. Coddrington,The Melanesians, p. 150: Koevasi, a spirit, was never human, yet in some way the originator of the human race.

[203]E. Westermarck,Marriage Ceremonies in Morocco, p. 343.

[204]J.R.A.I., 1909, p. 163.

[205]See his ingenious speculations inThe Evolution of the Idea of God, ch. xiii.

[206]Pagan Races of the Malay Peninsula, II. iii. ch. vi.

[207]Among Congo Cannibals, p. 272.

[208]G. F. Abbott,Macedonian Folklore, p. 236.

[209]A. A. Macdonell,Sanskrit Literature, p. 44.

[210]T. C. Hodson,The Naga Tribes of Manipur, p. 126.

[211]P. A. Talbot,In the Shadow of the Bush, p. 73.

[212]Howitt,Native Tribes of South-East Australia, p. 437.

[213]Spencer and Gillen,Northern Tribes of Central Australia, p. 483.

[214]Grettir Saga, ch. xxxv.

[215]Pausanias, VI. p. 6.

[216]G. F. Abbott,Macedonian Folklore, p. 217.

[217]First Footsteps in East Africa, p. 52 note.

[218]American Bureau of Ethnology, I. p. 200.

[219]Mythus und Religion, 2º ed., p. 78.

[220]Pagan Races of the Malay Peninsula, I. p. 194.

[221]Malay Magic, p. 47.

[222]Spirits of the Corn and the Wild, I. p. 183.

[223]W. G. Aston,Shinto, p. 50.

[224]In the Shadow of the Bush, p. 230.

[225]J. O. Dorsey, “Siouan Cults” in theAmerican Bureau of Ethnology, 1889-90, XI. p. 512.

[226]West African Studies, p. 200.

[227]J. G. Frazer,Balder the Beautiful, II. pp. 196-208; where are reported other beliefs in a plurality of souls; in one case thirty, in another thirty-six.

[228]M. A. Czaplicka,Aboriginal Siberia, p. 282.

[229]Malay Magic, p. 48.

[230]Religion of the Ancient Egyptians, ch. ix.

[231]Pagan Races of the Malay Peninsula, I. p. 194.

[232]Monadologie, 47.

[233]The Primitive Bakongo, p. 115.

[234]Republic, 611a.

[235]Haddon,Cambridge Expedition to the Torres Straits, Vol. V. p. 355.

[236]C. G. Seligman,The Veddas, p. 133.

[237]R. W. Williamson,The Mafulu, p. 266.

[238]J. G. Frazer,Belief in Immortality, p. 396.

[239]C. G. Seligman,The Melanesians, p. 658.

[240]J. H. Weeks,The Primitive Bakongo, p. 224.

[241]Ling Roth,The Aborigines of Tasmania, pp. 57-61.

[242]Herodotus, V. p. 93.

[243]On the mortality of gods, see Frazer,The Dying God, ch. i.

[244]Primitive Culture, II. pp. 75-96.

[245]Treatise, B. I., Part III. § 9.

[246]Howitt,Native Tribes of South-East Australia, p. 450.

[247]Skeat and Blagden,Pagan Races of the Malay Peninsula, II. pp. 95-9. For similar formulæ of dismission (which, of course, are constraining spells) see W. Ellis,Polynesian Researches, I. p. 522; and J. O. Dorsey, “Siouan Cults,”American Bureau of Ethnology, X. p. 420.

[248]Stigand,The Land of Zing, p. 250.

[249]For the practice of appointing certain seasons at which the whole tribe or nation unites in driving out ghosts or demons by force of arms (sometimes with the help of cannon and elephants), as obtaining at all levels of culture, from Australian savagery to the enlightenment of China and Peru, and with more decorum at Athens and Rome, see Frazer,The Scapegoat, ch. iii. § 2.

[250]C. G. Seligman,The Veddas, p. 131.

[251]Cambridge Expedition to Torres Straits, VI. p. 253.

[252]Vigfussen and Powell,Corpus Poeticum Boreale, I. p. 417. For further examples of affectionate interest in ghosts, seePrimitive Culture, II. pp. 31-3.

[253]Hodson,The Naga Tribes of Manipur, p. 100.

[254]The Todas, p. 363.

[255]E. R. Smith,The Araucanians, p. 172.

[256]Coddrington,The Melanesians, p. 177.

[257]Miss M. C. Stevenson, “The Sia” inAmerican Bureau of Ethnology, 1889-90, XI. p. 121.

[258]Stefànson,My Life among the Eskimo, p. 397.

[259]Spencer and Gillen,Northern Tribes of Central Australia, p. 497.

[260]Frazer,Belief in Immortality, p. 259.

[261]Mythus und Religion, pp. 78, 79.

[262]Op. cit., p. 125et seq.

[263]Op. cit., p. 202et seq.

[264]This was also Spencer’s opinion,op. cit., § 133.

[265]Op. cit., p. 263.

[266]Op. cit., p. 267.

[267]See above, pp.100and119-24.

[268]Hume,Inquiry, § vii.

[269]A. H. Sayce,Religion of the Ancient Babylonians, p. 398.

[270]Book II. p. 82; Rawlinson’s Translation.

[271]Vol. I. ch. iv.

[272]But see the footnote at p. 235 ofThe Magic Art, I.: “faith in magic is probably older than the belief in spirits.” In the same note, a passage in Hegel’sPhilosophy of Religionis referred to as anticipating the doctrine of the priority of Magic to Religion. The passage, as translated in an appendix (pp. 423-6), shows, however, no conception of Magic as akin to natural law, as it is described in several passages ofThe Golden Bough, but treats it as a belief in any human being “as the ruling power over nature in virtue of his own will.” This is rather an anticipation of Prof. Wundt’s doctrine concerning Sorcery; which Hegel seems not to have distinguished from Magic. I need hardly add that a belief in any human being as the ruling power over nature in virtue of his own will has never been discovered in any part of the world.

[273]Op. cit., pp. 237-9.

[274]Primitive Culture, I. 116.

[275]R. H. Coddrington,The Melanesians, p. 125.

[276]H. A. Giles,Chinese Literature, p. 202.

[277]Animism gave the priest another excuse for the failure of rites (besides those enjoyed by a mere magician), namely, that during, or since, the celebration some fresh offence against the gods had been committed.

[278]Spencer and Gillen,Northern Tribes of Central Australia, pp. 453, 463.

[279]A. W. Howitt,Native Tribes of South-East Australia, pp. 359-361-367.

[280]Howitt,op. cit., p. 378.

[281]E. B. Tylor,Primitive Culture, II. p. 148.

[282]The Mafulu, p. 193.

[283]Op. cit., p. 272.

[284]Extract from a spell in Skeat’sMalay Magic, p. 571.

[285]Howitt,op. cit., p. 397.

[286]J. G. Frazer,The Belief in Immortality, p. 288. For similar instances see the same work, pp. 335 and 375.

[287]Sarat Chandra Roy, “Magic and Witchcraft on the Chota Nagpur Plateau,”J.R.A.I., XLIV. p. 330. I have slightly altered the last sentence, which seems to have been misprinted.

[288]Religious Experience of the Roman People, p. 215.

[289]The Todas, pp. 30, 213.

[290]Religious Experience of the Roman People, p. 286. But whether we should expect the idea to weaken with advancing civilisation must depend upon whether intelligent belief in the gods was increasing. Perhaps this was not the case at Rome.

[291]Polynesian Researches, II. pp. 144 and 157 (1st ed.).

[292]Reports of the Cambridge Expedition to Torres Straits, VI. p. 199.

[293]Thomas Williams,Fiji and the Fijians, p. 209.

[294]J. Mooney, “Sacred Formulas of the Cherokees” inAm. B. of Ethn., VII. p. 314 (1885-6).

[295]Heimskringla, St. Olaf’s Saga, chs. cciv. and ccxl.

[296]Primitive Culture, II. p. 273 (2nd ed.).

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