148.1Ploss, i.Weib, 431, citing Duncker.
149.1xxix.Sacred Books, 180; cf. 395.
149.2Meddygon Myddfai, 269. Concerning this work see my article on “Old Welsh Folk-Medicine” in ix.Y Cymmrodor, 227. Both MSS. comprised in the book badly want careful reprinting and proper editing.
150.1Ibid., 262, 263; Friend, 115, 124, 581. Rosemary with grains of mastic was given by physicians in the seventeenth century to cure barrenness. Ploss, i.Weib, 434. A Gipsy charm quoted by Leland from Dr. von Wlislocki prescribed oats to be given to a mare out of an apron or gourd, with an incantation expressly bidding her “Eat, fill thy belly with young!”Gip. Sorc., 84.
150.2W. A. Clouston, in Burton, iii.Suppl. Nights, 576, quotingIndian N. and Q.
150.3i. Risley, 256.
151.1Leland,Gip. Sorc., 101.
151.2Ploss, i.Weib, 439, citing von Wlislocki.
151.3Ibid., citing Krauss.
151.4Von Schulenburg, 232.
151.5J. B. Andrews, in ix.Rev. Trad. Pop., 111.
151.6Featherman,Chiapo-Mar., 444.
151.7Ploss, i.Kind, 30, 32; H. Ling Roth, in xxii.Journ. Anthr. Inst., 209. In the island of Aurora a woman sometimes takes it into her head “that the origin, or beginning, of one of her children is a cocoa-nut, or bread-fruit, or something of that kind;” and this gives rise to a prohibition of the object for food, just as in the case of a totem. Rev. Dr. Codrington, in xviii.Journ. Anthr. Inst., 310; ii.Rep. Austr. Ass., 612. I hardly know how to account for this notion except by the suggestion that such a woman may have eaten the fruit in question about the time her pregnancy commenced, and thence have been led to believe that the pregnancy was in some way due to it. Dr. Codrington, however, upon inquiry, informs me that he never heard of any belief of the kind. It is perhaps worth noting as a coincidence, if nothing more, that on Lepers’ Island the two intermarrying divisions are calledbranches of fruit, “as if,” says Dr. Codrington, “all the members hang on the same stalk.” Codrington,Melanesians, 26.
152.1Meier,Sagen, 476, 474. It is a saying at Pforzheim: To make a nut-tree bear, let a pregnant woman pick the first nuts. Grimm,Teut. Myth., 1802.
153.1Dr. Krauss, in iii.Am Urquell, 276. In Silesia stones are put on the trees on Christmas Eve to make them bear the more. GrimmTeut. Myth., 1825.
154.1Ploss, i.Weib, 431, 432, 434, 445, citing various authorities. Compare Queen Isolte’s lily, referred toante,page 91. What is the meaning of the attribution, widely spread in Europe, of children to trees or vegetables? See, for examples, iv.Am Urquell, 224et seqq.; Zingerle,Sagen, 110; Finamore,Trad. Pop. Abr., 56. In England children are said to come out of the parsley-bed.
154.2Gen.xxx. 14.Early Trav., 434.
155.1Von Wlislocki,Volksgl. Zig., 90.
155.2Ploss, i.Weib, 439.
155.3Clouston, in Burton, iii.Suppl. Nights, 576, citing Pandit Natésa Sástri inIndian N. and Q.
155.4Southey, iii.Commonplace Bk., 20, 75.
155.5Von Wlislocki,Volksgl. Siebenb. Sachs., 54.
156.1Von Wlislocki,Volksgl. Zig., 13. Compare the story given in the last chapter,antep. 124.
156.2Krauss,Sitte und Brauch, 531; Ploss, i.Weib, 432, 440, 441, 443, 431, citing various authorities.
156.3Schröder, 171, citing Hartknoch; Ploss, i.Weib, 445.
157.1Sextus Placitus, i.Sax. Leechd., 345.
157.2Ploss, i.Weib, 431, 432, citing Nachtigall and Junk.
157.3Von Wlislocki,Volksgl. Siebenb. Sachs., 103. In Transylvania hare’s flesh, especially the testicles, is also esteemed a specific against impotence and childlessness.Ibid., 169.
157.4Leland,Gip. Sorc., 101.
157.5Von Wlislocki,Volksdicht., 314.
158.1Ploss, i.Weib, 442.
158.2J. Spinner of Lemberg, in iv.Am Urquell, 125.
158.3xxx.Sacred Bks., 110.
159.1iii.Sax. Leechd., 69.
159.2Theal, 201.
159.3Eug. Polain, in ii.Bull de F.L., 82.
159.4Ploss, i.Weib, 434, 443.
159.5Pliny,Nat. Hist., x. 85.
159.6Wolf,Niederl. Sag., 227; ii.Bull de F.L., 82.
160.1ii. Witzschel, 244; Von Wlislocki,Volksgl. Siebenb. Sachs., 152.
160.2Ploss, i.Weib, 443, citing von Wlislocki in general terms. The statement is repeated (as usual without giving his authority) by Leland,Gip. Sorc., 101.
160.3Krauss,Sitte und Brauch, 531.
160.4Victor Mindeleff, in viii.Rep. Bur. Ethn., 32.
160.5Ploss, i.Weib, 435, citing Sandreczki.
161.1Tuchmann, in vi.Mélusine, 109, quoting Rehatsek,Journ. Anthrop. Soc. Bombay.
161.2Clouston, in Burton, iii.Suppl. Nights, 576 note, quoting Pandit Natésa Sástri,Indian N. and Q.
162.1Von Wlislocki,Volksgl. Zig., 66. Wherever this work is cited, it must be understood, unless otherwise expressed, to deal with the Gipsies of the Danubian countries, where alone, the author says, they are unsophisticated.
162.2Von Wlislocki, in iii.Am Urquell, 7.
162.3B. W. Schiffer, in iii.Am Urquell, 147.
162.4A. F. Dörfler, in iii.Am Urquell, 269.
163.1Von Wlislocki,Volksleb. Mag., 77. According to the same author, the afterbirth of a boy or girl placed under the bed will ensure the procreation of a child of the same sex; but the husband must be careful which side he gets into bed—on the right for a boy, on the left for a girl.Ibid., 80.
163.2Von Wlislocki,Volksgl. Zig., 103.
164.1i. Lane, 393, 394.
164.2Brinton,Myths, 253.
164.3v.Rep. Bur. Ethn., 111, translatingRelations des Jesuites(1636). In the Banks’ Islands are certain spirits calledNopitu. It is believed that a woman sometimes hears one of them say: “Mother, I am coming to you,” and feels it entering into her; and it is afterwards born as an ordinary child. Codrington, 154. This does not appear to be a case of migration.
165.1iii.Sax. Leechd., 66.
165.2Von Wlislocki,Volksgl. Siebenb. Sachs., 75, 152.
165.3Schiffer, in iv.Am Urquell, 187.
165.4Kohlrusch, 324.
166.1Rev. W. Gregor, in iii.Folklore, 68.
166.2i.Leg. Panj., 2.
167.1vi.Mélusine, 111, quotingPanjab N. and Q., andIndian N. and Q.
169.1Ploss, i.Weib, 436, 437, 438, 439, referring to various authorities. The Kich Negresses about Adaël, west of the White Nile, in Equatorial Africa, however, think it necessary to wash in liquids much less innocent than water, unless they want to be sterile. Kara Kirghiz women spend a night beside a holy well. v. Radloff, 2. The ceremonies they practise are not mentioned.
169.2Jevons,Plutarch’s Roman Questions, ci.; iii.L’Anthropologie, 548, 558;Congress(1891)Report, 345; Kolbe, 163; Rodd, 94; Dalton,passim; Ploss, i.Weib, 445, citing Böder; Winternitz,Altind. Hochz., 47, 101.
170.1Hahn,Tsuni-ǁgoam, 87.
170.2Ploss, i.Weib, 443, citing Wuttke. In Hainaut a profusion of fruit on the nut-trees prognosticates many bastards during the year. Harou, 28.
170.3Ploss, i.Weib, 446.
170.4Frazer, ii.Golden Bough, 238, note, quoting Monier-Williams,Religious Life and Thought in India.
171.1T. J. Hutchinson, in iii.Trans. Ethnol. Soc., N.S., 327.
171.2i. Preller, 389; Ovid,Fasti, ii. 425.
171.3Ploss, i.Weib, 435.
171.4Ploss, i.Weib, 445; Grimm,Teut. Myth., 1794.
172.1Grimm,Teut. Myth., 1795.
172.2De Charencey,Le Fils, 26.
172.3v. Radloff, 2. Among the Southern Slavs the bride is unveiled beneath an apple-tree and the veil is sometimes hung on the tree. Krauss,Sitte und Brauch, 450.
173.1Ploss, i.Weib, 437, 439. For other amulets, seeibid., 441; Klunzinger, 399.
173.2Codrington, 184.
173.3Ploss, i.Weib, 439.
174.1A. H. Kiehl, in vi.Journ. Anthr. Inst., 359.
174.2Augustine,Civ. Dei, vi. 9; Ploss, i.Weib, 435, quoting Thomas Bartholinus.
174.3Ploss, i.Weib, 436.
174.4Bérenger-Féraud, 201, quoting Yéménier.
175.1County F.L., Suffolk, 124, quotingCorolla Variaby Rev. W. Hawkins (1634), and deeds of the monastery relating to the property and the bull. The rite had evidently been mutilated.
176.1Ploss, i.Weib, 444; Bérenger-Féraud, 200. Other Breton cases are referred to by Sébillot, i.Trad. et Sup., 51.
176.2vi.Mélusine, 154, quoting theTemps; 258, quotingByegones.
177.1Zingerle,Sitten, 26. Ploss, i.Weib, 444, reproduces a photograph of one of these votive figures bought by the author in a wax-chandler’s shop at Salzburg as recently as 1890.
177.2Featherman,Nigritians, 139, quoting Hecquard.
178.1Ploss, i.Weib, 442, quoting Riedel.
178.2Winternitz, 23, 75; Schroeder, 123.
178.3Casalis, 265; Tylor,E. Hist., 109; M. Delafosse, in iv.L’Anthropologie, 444.
179.1vi.Mélusine, 231, quoting Doolittle.
179.2Pliny,Nat. Hist., x. 51. See also Ælian,Nat. Anim., xvii. 15. As to the power of flowers to imprint themselves by their smell on the fœtus, see Vasconcellos, 201.
179.3v.Mélusine, 248.
180.1Pliny,Nat. Hist., viii. 67; Aug.Civ. Dei, xxi. 5.
180.2Marsden, 297.
184.1ii.Records of the Past, 137; Maspero, 3.
186.1Haltrich, 1 (Story No. 1). In a Wallachian variant the trees are apple-trees, the mother is only expelled, and the tremendousDeus ex machinâof the Transylvanian story is not brought upon the scene. Schott, 121 (Story No. 8). This is a later stage in the history of the tale. See also another variant, Schott, 332.
187.1Kremnitz, 30 (Story No. 3), from Slavici.
187.2iv. Pitrè, 328 (variant of Story No. 36).
187.3Day, 145 (Story No. 9).
188.1Wolf,Deutsche Hausm., 390.
188.2Maspero, xvi., quoting Rambaud,La Russie Épique.
189.1Luzel, iii.Contes Pop., 262.
189.2Wratislaw, 138 (Story No. 23), from Afanasief.
190.1Legrand, 107, from Sakellarios.
190.2i. Von Hahn, 268.
191.1ii.Pentamerone, 231 (Story No. 59).
191.2Frere, 79 (Story No. 6).
191.3Stokes, 138 (Story No. 21).
192.1Landes,Tjames, 79 (Story No. 10). It is abstracted in Miss Cox’sCinderella, 299.
193.1A large number of these stories has been abstracted and commented on by M. Eugène Monseur, i.Bulletin de F.L., 89, to whose accurate and scholarly paper the reader is referred. See also Grimm, ii.Tales, 538; Countess Martinengo-Cesaresco, 9; Ellis,Yoruba, 134.
194.1i. Child, 118.
195.1Campbell,Santal F.T., 52, 106, 102. In a Basuto tale a mother, irritated by her daughter, commits a deadly assault upon her, and beats her body to dust. The wind of the desert carries the dust away to a lake, where a crocodile makes of it a woman to live with him in the lake. From time to time she comes up to the surface and calls to her sister, chanting the story of her wrongs. Casalis, 360.
196.1Theal, 138.
196.2Ralston,Russian F.T., 10, from Afanasief.
197.1Rink, 450.
197.2Landes,Tjames, 77.
197.3ii. Giles, 207. See alsoibid., 119, 267, 279.
198.1i. Giles, 413.
198.2Countess Martinengo-Cesaresco, 24.
198.3Jacobs,Celtic F.T., 82, from xiii.Celtic Mag., 69. An Irish form of this story, manifestly later in its present form, derives the interlacing trees from stakes of yew passed through the bodies of the lovers when they were buried. Gaidoz, in iv.Mélusine, 12, citingTransactions of the Gaelic Soc., 1808.
199.1W. Spottiswoode, in ii.Trans. Ethnol. Soc., N.S., 248. See for other examples iv. and v.Mélusine, passim.
199.2Zingerle,Sagen, 136.
200.1i.Blätt. f. Pomm. Volksk., 17. Other instances are cited there. Among the peasantry of the Riviera, thorns or nettles growing on a grave are a sign of the damnation of the dead; if other plants grow, he is happy; if a mixture, he is in purgatory. J. B. Andrews, in ix.Rev. Trad. Pop., 117.
200.2Featherman,Tur., 269; i. Macdonald, 229, citing Krapf.
200.3Hunter,Rural Bengal, 210.
200.4ix.Rev. Trad. Pop., 75, quoting Argensola,Histoire de la Conquête des Isles Moluques(Amsterdam, 1706).
201.1Modigliani, 618.
201.2Grimm,Teut. Myth., 1811.
201.3viii.Rev. Trad. Pop., 279.
202.1Dorman, 293, citing Smith’sBrazil; Von den Steinen, 369.
202.2Callaway, in iv.Journ. Anthr. Soc., cxxxviii.
203.1Grant Allen,Attis, 33, andpassim.See also Frazer,Golden Bough, passim; Bötticher, 254seqq.
204.1Callaway,Rel. Syst., 140.
204.2Le Page Renouf, in xvi.Proc. Soc. Bibl. Arch., 100.
204.3Ellis,Yoruba, 133, 134.
204.4Grabowsky, in ii.Internat. Archiv., 181, 187.
205.1Modigliani, 292, 277, 290, 293, 479. Is it too much to say that the Greek custom whereby the nearest relative received the dying breath in a kiss probably originated in a similar belief?
205.2Guppy, 54.
205.3Featherman,Aoneo-Mar., 236.
205.4Bourke, in ix.Rep. Bur. Ethn., 470, quoting Schultze, inSmithsonian Reportfor 1867.
205.5Powers, 182; Knight, 109.
206.1Zingerle,Sagen, 137. Other examples on the following pages. Breton examples may be found in Le Braz, 122, 132, 270, 272, 417.
208.1Ovid,Metam., xiii. 697.
209.1Southey, ii.Commonplace Bk., 435, quoting Ward, i.Hindoos, 54.
209.2Gardner, in iv.F.L. Journ., 30.
213.1Mabinogion, 471. Cf. Prof. Rhys’ exposition of the story,Hibbert Lectures, 543.
215.1D’Arbois de Jubainville,Cycle Myth., 47, citing theLeabhar na hUidhreand two other MSS.
217.1Ibid., 312. Finn mac Cumhail too had previously lived as Mongan.Ibid., 337.
218.1Powers,Tribes of California, iii.Contrib. N. Amer. Ethn., 299.
218.2The Wooing of Emer, translated by Prof. Kuno Meyer, i.Arch. Rev., 70.
218.3xxv.Sacred Bks., 329.
219.1Grihya-Sûtraof Hiranyakesin, xxx.Sacred Bks., 211.Grihya-Sûtraof Âsvalâyana, xxix.Sacred Bks., 183. Chinese ritual, in its insistence on the necessity of personation of the dead at solemn sacrifices by his grandson, or some one else of the same surname, points to the same doctrine. See especially TheLî-Kî, xxvii.Sacred Bks., 337; xxviii. 243.
219.2Featherman,Nigritians, 447; Tylor, ii.Prim. Cul., 4;Winwood Reade, 539; Ploss, i.Kind, 259, citing Bastian. Ellis,Yoruba, 128, says the inquiry is made of a priest of Ifa, the god of divination. It is believed by one of the Ewe tribes, neighbours of the Yoruba, that the lower jaw is the only part of the body which a child derives from its mother, all the rest being from the ancestralluwooorkra. The father furnishes nothing.Ibid.131 note.
219.3Burton, ii.Wanderings, 174.
220.1Ellis,Tshi-speaking Peoples, 149;Ewe-speaking Peoples, 114; Burton, ii.Gelele, 158; ii.Wanderings, 173.
220.2Macpherson,Memorials, 72, 92, 134. But see as to the Kols, who perform a similar ceremony without the same ancestral reference, Dalton, 295.
221.1Tylor, 184.
221.2Ibid., 36.
221.3Turner,Samoa, 16, 77, 78;Polynesia, 174, 178, 238.
222.1xviii.Journ. Anthr. Inst., 311.
222.2Tylor, ii.Prim. Cul., 4.
222.3Featherman,Aoneo-Mar., 31, 392; iii. Bancroft, 517. See also Tylor, ii.Prim. Cul., 3; Niblack, inRep. Nat. Mus.(1888), 369.
222.4Liebrecht, 311.
223.1iii. Bancroft, 517. Did Bancroft read his authority aright? Tylor, citing Waitz, states that it was the child who bore not only the name but the rank of the deceased. I have preferred to cite Bancroft both because the statement is second-hand, instead of third-hand (I have no access to the original), and because it tells somewhat less strongly in favour of the argument.
223.2Bourke, in ix.Rep. Bur. Ethn., 470, quoting Schultze,Fetichism(New York, 1885).
223.3iii.Trans. Ethnol. Soc., N.S., 188, 375; Von den Steinen, 334, 434.
223.4Featherman,Dravidians, 491.
223.5Placucci, 78, 23. The reason, however, may be derived from the belief that to bestow the name is to bestow a part of the life of the original owner of the name, who would thus lose it. The same ambiguity attaches to a superstition in the province of Posen (Polish Prussia), where, if a child die and the next year another child be born, it must not receive the name of the dead child lest it also die. iii.Zeits. f. Volksk., 233. This would seem to amount to complete identity, or else to some evil influence in the name, or perhaps to a mistake as to the identity on the part of some malicious spirit who had a spite against the dead child. At Chemnitz, if the first children take their parents’ names they die before the parents. Grimm,Teut. Myth., 1778. These cases want further inquiry. As to the renewal of family names by giving them to children, see Tylor, ii.Prim. Cul., 4; Kaindl, 6; Finamore,Trad. Pop. Abr., 74.
224.1Pigorini-Beri, 83.
224.2E. H. Man, in xii.Journ. Anthr. Inst., 155.
224.3Burton,Wit and Wisdom, 376.
224.4Relations des Jésuites(1636), translated by Miss Nora Thomas, v.Rep. Bur. Ethn., 114, 111.
225.1Tylor, ii.Prim. Cul., 3; i. Crantz, 161, 200; Rink, 44, 54, 64, 434; vi.Rep. Bur. Ethn., 612.Ante,pp. 75,196.
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[List of Works]
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[Chapter VI]
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[Chapter VII]
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