15.2Clouston, Lane’sSquire’s Tale, 299. This book was issued by the Chaucer Society. The Folk-Lore Society has obtained the right of reissuing it, with additions by Mr. Clouston; and it is to be hoped that this will be done ere long. As to modern practices in India, see also Burton,Sindh, 180; i.N. Ind. N. and Q.85; iv. 51.
16.1Apuleius,Discourse on Magic; Pröhle,Sagen, 232 (Story No. 173); Grimm,Teut. Myth.1770, 1773, 1774, 1775, quoting Hartlieb’sBook of All Forbidden Arts(1455); Kohlrusch, 260, note, quoting the same. See also Scot, 211; ii. Brand, 604, note; Caxton, ii.Recuyell, 414; Ostermann, 151.
16.2Von Wlislocki,Transs. Zig., 112 (Story No. 47).
16.3Pröhle,Sagen, 32 (Story No. 6). A mirror in a Chinese tale had the property of fixing, or photographing, the face of any woman who looked into it. The image could only be obliterated by another woman, or the same woman in another dress, looking into it. ii. Giles, 32.
16.4Lubbock, 253, quoting De Faira. Compare a Swedish tale in which a lover is shown his sweetheart, by a Lapp magician, in a bucket of water. Thorpe, ii.N. Myth., 55, from Afzelius.
16.5Ellis, i.Polyn. Res., 378.
17.1A. W. Moore, in v.Folklore, 214, citingN. and Q.(1852).
17.2Winwood Reade, 252; Du Chaillu,Ashangoland, 173.
17.3H. Ling Roth, in xxi.Journ. Anthr. Inst., 118.
17.4Brinton,Cakchiquels, 43, 69, 27.
17.5J. G. Bourke, in ix.Rep. Bur. Ethn., 461.
17.6v.Am Urquell, 163; H. Carrington Bolton, in vi.Journ. Am. F.L., 25. Mr. Andrew Lang, inCock Lane and Common Sense(London, 1894), 212,et sqq., has examined the practice of crystal-gazing. He brings his wide knowledge of savage and other superstitious purposes to bear upon the evidence, and comes to the conclusion that “we can scarcely push scepticism so far as to deny that the facts exist, that hallucinations are actually provoked,” by gazing into a ball of crystal or glass. Indeed, he suggests that something more than hallucination is provoked; but perhaps that is “only his fun.” He does notsayit.
18.1i. Comparetti, 269.
18.2ii. Parkinson, 242. The story connected with this belief is, as Mr. Parkinson reproduces it, anything but traditional, and I lay no stress on it.
18.3Pausanias, iii. 25; vii. 21.
18.4Turner,Samoa, 101.
19.1Busk,F.L. Rome, 117.
19.2Cavallius, 81.
19.3i. Crantz, 214.
19.4iv.Rev. Trad. Pop., 287.
19.5Hunt, 290, note, quoting Gilbert, ii.Parochial Hist. of Cornwall, 121. Montluck Well, Logan, and Saint Mary’s Well, Kilmorie, both in Wigtownshire, are resorted to for water for the sick. The waters of both have the property of appearing in abundance if the augury be favourable; if not, of diminishing. R. C. Hope, in xxviii.Antiquary, 68, quoting Symson’sDescription of Gallowayand iv.Statistical Account of Scotland.
20.1ii. Brand, 263, note, quoting xii.Stat. Acc. Scot., 464. The spirits of wells often appear in animal form. See, for example, Von Wlislocki,Volksgl. Mag., 21. Cf. the water-bull and water-kelpie of Scotland.
20.2ii. Brand, 272, note, quotingThe Living Librarie, or Historical Meditations(1621), 284.
21.1Dalyell, 506, quoting Gordon,MS. Notes and Observations.
21.2Lubbock, 244.
21.3Pausanias, vii. 21.
21.4Rodd, 185.
22.1Southey, iv.Commonplace Book, 240, quoting an article in theMonthly Magazine, March 1801, on Cambray’sVoyage dans le Finisterre.
22.2ii. Brand, 267, note.
22.3Drayton,Polyolbion, ix. 90; Sir Philip Sidney,The Seven Wonders of England, in Arber, ii.Eng. Garner, 183. Allusions to it by Burton, Increase Mather, and others, are quoted, v.N. and Q., 8th ser., 408; vi. 54.
23.1Leonard Vair is quoted viii.Rev. Trad. Pop., 122; and Wolf,Nied. Sag., 259 (Story No. 162). Southey, iv.Commonplace Bk., 244, quotes the same story from another writer, doubtless copied from Vair. To dream of a dead fish is in Germany and Austria a presage of death. Compare also with the superstitions mentioned in the above paragraph the parallel superstition, of which effective use is often made in modern literature, and which represents a household clock stopping when the head of the family dies. At Pforzheim it was believed that when the palace clock was out of order one of the reigning family died. Grimm,Teut. Myth., 1756, 1806, 1801.
23.2Grimm, i.D. Sagen, 162.
23.3Von Wlislocki,Volksgl. Mag., 22.
24.1vii.Rev. Trad. Pop., 760, quoting Rev. James Sibree inProc. R. Geog. Soc. of London, Aug. 1891.
25.1i.Tutinameh, 109.
25.2i.Kathá, 86.
25.3Swynnerton,Ind. Nights, 188.
25.4Arany, cited by Köhler in his notes toPosilecheata, 209.
25.5Rodd, 266.
26.1ii. Risley, 89.
26.2Southey, iv.Commonplace Bk., 244, quoting a note to Boswell’s Shakespeare. The editor, Rev. J. W. Warter, says that the custom was common enough within his recollection in Shropshire and Staffordshire.
26.3Gerv. Tilb., 223, Liebrecht’s Appendix containing extracts from Jean Baptiste Thiers,Traité des Superstitions, 2nd ed., Paris, 1697.
26.4x.Archivio, 30.
27.1i. Child, 187, 201. Both variants of the Scottish ballad ofBonny Bee Hornalso include the incident; and in one of them, not only does the ring change colour, but the stone bursts in three. ii. Child, 318.
27.2Thorpe,Yule-tide Stories, 438, from Müllenhoff. It is a German superstition that if a woman lose her garter in the street her husband or lover is untrue. Grimm,Teut. Myth., 1782, 1824. To lose the wedding-ring is a presage of death.Ibid., 1808.
27.3Von Wlislocki,Volksgl. Mag., 19.
30.1Compare Sir John Lubbock’s remarks on the relation between divination and sorcery. Lubbock, 245.
31.1Popol Vuh, 141, 191.
31.2i. Cosquin, 71, citing Guérin,Vies des Saints.
31.3Ellis, iii.Polyn. Res., 107.
31.4Suet.,Vesp., 5.
31.5Taylor, 184.
32.1Hooker, recording the evidence of a resident at Waimate, in i.Journ. Ethn. Soc., N.S., 72, 73.
32.2Frazer, ii.Golden Bough, 329, citing Matthes,Bijdragen tot de Ethn. van Zuid-Celebes.
32.3Burton,Wit and Wisd., 411.
32.4Dr. A. Haas, in v.Am Urquell, 253; ii. Bartsch, 43. It seems that according to an old German superstition the water in which a baby is washed for the first time must be poured on trees. In the Canton of Berne it must be poured on a fruitful, or a young, tree; and the person charged with this duty must sing or shout, that the child may learn to sing or shout well. Ploss, i.Kind, 79, citing Rothenbach,Volksthüml. aus d. Canton Berne. A similar practice is found in Austria. Grimm,Teut. Myth., 1807. As a provision against ill-luck and witches among the Magyars, the water is thrown half on a crossway and half on a willow-tree. Von Wlislocki,Volksgl. Mag., 69. The Transylvanian Saxons, on the other hand, will not throw it where it may be trodden on, lest the child die, or at least lose its sleep. The proper place is beneath a tree, that the babe may strengthen.Ibid.,Volksgl. Siebenb. Sachs., 154.
33.1ii. Brand, 453, citing Grose.
33.2J. M. Currier, in vi.Journ. Am. F.L., 69.
34.1Ploss, i.Kind, 79, citing Williams and Calvert; Featherman,Papuo-Mel., 204.
34.2Stoll, 68; Dorman, 293.
34.3ii. Bancroft, 276. Was the future battlefield ascertained by divination? Or how could it be known? Or is there some misunderstanding on the part of the reporter? Compare the custom at Tashkend, whereby, at the birth of a boy, the father buries a mutton-bone, or, in the case of a girl, a rag-doll, under the floor of the room where the birth has taken place. Schuyler, i.Turkistan, 140.
35.1ii.L’Anthropologie, 369, citing Jacobs and Meyer,Les Badoujs.
35.2Rev. J. Macdonald, in xx.Journ. Anthr. Inst., 132; Frazer, ii.Golden Bough, 329, citing several authorities. See also Andree, ii.Ethnog. Par., 21.
35.3Sibree, 278.
36.1Quoted by Singer, ii.Zeits. des Vereins, 300.
36.2Featherman,Oceano-Mel., 85.
36.3Ploss, i.Kind, 78, 79, citing Rochholz,Alemann. Kinderlied und Kinderspiel. See also Mannhardt, i.Baumcultus, 49,et seqq.A custom similar to the Piedmontese is practised by the Mohammedans of Malabar, who plant a number of seeds of the Brazil-wood (Cæsalpinia Sappan) at the birth of a daughter, whose dowry the trees become when grown to maturity. Yule, ii.Marco Polo, 315, note.
37.1De Gubernatis, i.Myth. Plantes, xxviii.
37.2Monseur, 37; ii.Bull. de F.L., 148.
37.3Norman G. Mitchell-Innes, in v.F.L. Journ., 223. Compare the related superstition mentionedante, vol. i., p. 179. We perhaps find in Tirolese folklore a relic of the same superstition in the belief that children are fetched from a sacred tree. Zingerle,Sitten, 2, 100;Sagen, 110. I have already (ante, vol. i., p. 154, note) referred to the English saying that children come out of the parsley-bed, and (ibid., p. 151, note) to the fancy of mothers in the New Hebrides that a child is connected in origin with a cocoa-nut, bread-fruit, or some such object.
37.4Mrs. F. D. Bergen, in iv.Journ. Am. F.L., 152. Mrs. Bergen informs me she obtained this on “the eastern peninsula of Maryland, near Chestertown, opposite Baltimore.”
38.1Leland,Gip. Sorc., 53. Compare a German superstition, Grimm,Teut. Myth., 1818 (956).
38.2Gregor, 148.
38.3The shrubbery grew from a laurel wreath dropped, in a chicken’s beak, by an eagle into Livia’s bosom after her marriage. Suet.,Galba, 1.
38.4Yule, i.Marco Polo, 394 (bk. ii., ch. 28).
39.1Bernau, 59.
39.2Mannhardt, i.Baumcultus, 48.
39.3Frazer, ii.Golden Bough, 329. Mr. Frazer also notices that in the Cameroons the life of a person is believed to be sympathetically bound up with that of a tree; but it does not appear how this is believed to arise. Here, perhaps, I may call the attention of students to the following superstitions as yet unexplained. The Makololo of the Zambesi Valley object to plant mangoes, lest they die. (Does the mango in growing absorb the planter’s life?) The native Portuguese of Tette think that a man who plants coffee will never be happy after. Livingstone,Zambesi, 47. In Southern India the person who sows cocoa-nut seed is expected to die when the trees which grow from the seeds he has planted bear fruit. Pandit Natesa Sastri, in i.N. Ind. N. and Q., 101. On Bowditch Island in the South Pacific Ocean cocoa-nuts could only be planted on the king’s death: he who planted them at other times would die. Lister, in xxi.Journ. Anthr. Inst., 54. In Devonshire and Gloucestershire parsley must not be transplanted. Dyer, 3;County F.L., Gloucestershire, 54. I have found the superstition still rife in Gloucestershire.
39.4Featherman,Papuo-Mel., 152.
40.1Von Wlislocki, in iii.Am Urquell, 9.
40.2Ploss, ii.Kind, 221.
40.3Prof. V. M. Mikhailovskii, translated by O. Wardrop, in xxiv.Journ. Anthr. Inst., 83.
41.1ii.Journ. Am. F.L., 187.
41.2v.Records of the Past, N.S., ix. Prof. Sayce has some little doubt about the reading; but the sense appears clear enough.
41.3“The squaws generally agreed that they had discovered life enough in them [the portraits he had painted] to render mymedicinetoo great for the Mandans, saying that such an operation could not be performed without taking away from the original something of his existence, which I put in the picture, and they could see it move, could see it stir.… A great many have become again alarmed, and are unwilling to sit, for fear, as some say, that they will die prematurely if painted; and as others say, that if they are painted the picture will live after they are dead, and they cannot sleep quiet in their graves.” i. Catlin, 107, 109.
42.1ii. Witzschel, 251. Cf. the superstition known from Britain to Transylvania, that if bread in baking start, or a glass in the house break without apparent cause, there will be a death.
42.2Backhouse, 104.
43.1i. Cosquin, 71.
43.2Ostermann, 476.
43.3Jones and Kropf, lxiv.
43.4Tanner, 155.
44.1Miss Owen,Old Rabbit, 178, 169.
44.2i. Giles, 306.
44.3Pliny,Nat. Hist., xxix. 22; Jevons, Plutarch’sRomane Questions, xlvii. See a curious tale pointing to a modern survival of this belief, Pigorini-Beri, 58. In Switzerland at the present day, if a peasant have a son born and a foal or lamb dropped at the same time, the same name is given to both. Ploss, i.Kind, 189. Among the Poles (who have, it may be remarked, a great regard for snakes) a secret connection is believed to exist between cattle and lizards. Every cow is held to have a particular lizard as its guardian. If the lizard be killed, the cow will die, or at least will give blood instead of milk. iii.Am Urquell, 272. This can hardly be said to favour Mr. Frazer’s totemistic theory. See also vii.Rep. Bur. Ethn., 152; Burton,Wit and Wisd., 390. The belief in widely separated countries like Sardinia and India that it is lucky to have a snail in the house appears to be connected with this superstition. See i.Rivista, 221.
45.1Rev. J. Macdonald, in xx.Journ. Anthr. Inst., 131; Lubbock, 245, quoting Arbousset’sTour to the Cape of Good Hope.
45.2Le Page Renouf, in xi.Proc. Soc. Bibl. Arch., 185, citing Amélineau’s translation. Compare the life-token in the story ofThe Two Brothers, suprà, vol. i., p. 183.
46.1Prof. Haddon, in xix.Journ. Anthr. Inst., 326.
46.2Le Braz, 6.
47.1Banks,The Albion Queens, quoted by Prof. Dr. George Stephens in ii.F.L. Record, 200; Gregor, 204; Von Wlislocki,Volksgl. Siebenb. Sachs., 190. In an Icelandic tale three drops of blood fall on the knife while eating, to announce a brother’s death. iii.Am Urquell, 5, citing Arnason.
47.2Grimm,Teut. Myth., 1837; Thorpe, ii.Northern Myth., 273: both quoting Thiele.
47.3Grimm,Teut. Myth., 1744, 1745.
48.1Kuhn und Schwartz, 436.
48.2Suffolk County F.L., 30.
48.3Grimm,Teut. Myth., 1788. Compare the Sardinian augury from piles of salt. i.Rivista, 221.
48.4Herrmann, in iv.Zeits. des Vereins, 310, 311.
48.5L. L. Duncan, in v.Folklore, 192; vi.Journ. Am. F.L., 261.
48.6ii. Witzschel, 254. Auguries as to the following harvest are drawn by the Huzules from the burning of fruit with beechen brands on New Year’s Night. Kaindl, 73. As to auguries at a baptism from the putting out of the candle, see xii.Archivio, 530.
49.1Kuhn und Schwartz, 431; Thorpe, iii.N. Myth., 160. At Buvrinner in Hainaut pilgrimages are often made on behalf of the sick. On such an occasion candles are lighted on the altar of the saint invoked. If the flame be steady, it is a good sign; if it be wavering, a bad sign. ix.Rev. Trad. Pop., 489.
49.2Grimm,Teut. Myth., 1790, 1793.
49.3ii. Powell and Magnússon, 641, from Arnason.
49.4Plutarch,Rom. Quest., No. 75.
49.5ii. Witzschel, 226, 231; Grimm,Teut. Myth., 1843, 1794; Finamore,Trad. Pop. Abr., 52; Ostermann, 348, 476; Krauss,Sitte und Brauch, 396; Le Braz, 5. Compare the “wedding candlestick” at an Irish wedding, v.Folklore, 188. In the province of Siena the chances of life are calculated according as the candle in the church gives greater or less light. xiii.Archivio, 412.
50.1Grimm,Teut. Myth., 1835; Thorpe, iii.N. Myth., 271: both quoting Thiele.
50.2Von Wlislocki,Volksgl. Siebenb. Sachs., 56, 75; iv.Zeits. des Vereins, 316.
50.3Taylor, 205 (cf. also, 178); Lubbock, 245, citing Yate’sNew Zealand.
51.1Von Wlislocki,Volksgl. Zig., 148.
51.2Moore, 125, 140; v.Folklore, 214.
56.1ii. Von Hahn, 33, referred tosuprà, vol. i., p. 81.
56.2Suprà, vol. i., p. 213; Jülg, 53; Ovid,Metam., viii. 848. So in the island of Florida, when a man sells a pig he takes back itstarunga, or soul, in a dracæna-leaf, which he hangs up in his house, not, however, to recall the identical animal sold, but to animate another pig, when littered. Codrington, 249. This explains a custom in the south of France. When a farmer sells a calf he cuts off a piece of its hair and makes the cow swallow it, “so that she may not regret her calf, and that a better price may be got for it.” ix.Rev. Trad. Pop., 581. The original reason doubtless was that the calf might be born again of her.
57.1See, among others, Schott, 198 (Story No. 18); Pineau,F.L., 145 (Story No. 5); Luzel, ii.Contes Pop., 95 (Story No. 5); Coelho, 33 (Story No. 15); Luzel,Le Magicien, 28, citing Straparola, Night viii., Story 5; Visentini, 37 (Story No. 8).
57.2Steel, 15; Gibb, 255.
57.3Dorsey,Cegiha, 56; Rand, 196, 248; vii.Journ. Am. F.L., 210.
58.1See, among others, Dozon, 89 (Story No. 12); Von Wlislocki,Transs. Zig., 111 (Story No. 47);Volksdicht., 286 (Story No. 44); Romero, 4 (Story No. 1); ii. Stumme, 62 (Story No. 4); Büttner, 122; Georgeakis, 72 (Story No. 11); Wardrop, 30. In many cases the severed member has the power, which would have belonged to its owner, of changing the hero, so long as it is in his possession, into an animal of the same kind. For instance, Wolf,Deutsche Märchen, 88 (Story No. 20); Poestion, 212 (Story No 51); i. Cosquin, 166 (Story No. 15); Carnoy,Contes Franç., 276; i. Comparetti, 240 (Story No. 55); v. Pitrè, 215 (variant of Story No. 81), 386 (Story No. 106); i. Finamore, pt. i., 90 (Story No. 19).
58.2Schneller, 47 (Story No. 21). The spell is more usually performed by the aid of some toy given by the hero, as in iv. Pitrè, 342 (Story No. 38).
59.1Jahn,Volkssagen, 148 (Story No. 182). In a Micmac legend the hero is bidden to take a handful of hair of the moose or any other animal rolled up between fingers and thumb, and blow it away. He will then be able to see all the animals of that kind for a long distance around. Rand, 358.
60.1H. Ling Roth, in xxi.Journ. Anthrop. Inst., 112. The Kayans, one of the peoples of Borneo, employ the teeth of tiger-cats in taking an oath. The person swearing holds the teeth in his hand and calls on them to harm him if he be not speaking the truth. This seems to be another example of the same superstition. C. Hose, in xxiii.ibid., 165.
60.2ii. Grundtvig, 115.
61.1Wratislaw, 115 (Story No. 17), from Glinski.
61.2Woycicki, 128. The story is a fragment. The incident it contains usually forms the opening of the Catskin type of Cinderella stories. See Miss Cox’sCinderella, passim.
62.1Grimm, i.Tales, 414, 224 (Story No. 56 and variant).
62.2Theal, 123, 118. Compare the power of self-reconstitution from a feather in the Cegiha tale referred to onp. 57.
62.3Dorsey, 18. Parallel with the development of the Life-token, we find the spittle or blood sometimes omitted, and objects, which have never been part of the heroine, endowed at her command with the power of answering in her name. See vii.Rev. Trad. Pop., 29; Rand, 163.
63.1Von Wlislocki, in iii.Am Urquell, 66.
63.2Grimm, ii.Tales, 10 (Story No. 89).
65.1The Earl himself presided at some of the examinations, though it is fair to say that, so far as appears, the charges of bewitching his children were not gone into before him. The British Solomon, his royal master, was not so scrupulous. ii. Nichols, pt. i., App. ix., 70, reprinting a pamphlet of 1619, giving a full report of the case.
65.2G. B. Corsi, in x.Archivio, 30; Leland,Etruscan, 329. An extraordinary ritual for this purpose is quoted by De Mensignac from Éliphas Lévi. De Mensignac, 45. Another prescription quoted by Leland (Etruscan, 241) is for the maiden to take some of her faithless lover’s hair and to invoke the aid of Saint Elisha against him, at midnight in a cellar.
66.1Felicina Giannini-Finucci, in xi.Archivio, 448. It seems enough in Lucca for a deserted girl to wind her own hair round the toad’s legs, or to introduce it into a cigar, in order to cause anguish to her betrayer.Ibid., 453.
66.2xvii. Pitrè, 115. See also Zanetti, 234; i.Rivista, 134, 319; Ostermann, 511; De Mensignac, 48, note; Andree, ii.Ethnog. Par., 11, 12; Grimm,Teut. Myth., 1799, 1836; Zingerle,Sitten, 28.
66.3Leland,Etruscan, 328. (The other substance was illegible in the manuscript charm supplied to Mr. Leland. Compare the Tirolese tale cited above, p. 58.) Ostermann, 517.
66.4Addy, 74. Bodin, 369, relates a curious tale of a lascivious devil who got a girl into his power by inducing her to give him a lock of her hair. Barham has made powerful use of this incident in theIngoldsby Leg.(“A Passage in the Life of the late H. Harris, D.D.”).
67.1Monseur, 91; i.Mélusine, 79, citing Auguste Hock; E. Polain, in ii.Bull. de F.L., 145; J. B. Andrews, in ix.Rev. Trad. Pop., 256. In the Tirol hairs not spit upon before being thrown away are used by witches in the manufacture of hailstones and storms. Zingerle,Sitten, 28.
67.2O. Schell, in iii.Am Urquell, 211; Von Wlislocki,Volksgl. Siebenb. Sachs., 150.
67.3Schiffer, in iii.Am Urquell, 151, citing Federowski.
67.4Featherman,Turanians, 510.
68.1Von Wlislocki,Volksgl. der Mag., 136;Volksgl. Siebenb. Sachs., 201.
68.2Von Wlislocki,Volksleben Mag., 78.
68.3W. J. Hoffman, M.D., in ii.Journ. Am. F.L., 32.
68.4Kane, 216.
68.5Mrs. S. S. Allison, in xxi.Journ. Anthr. Inst., 314. On the Rio Grande people are warned to burn their hair, and not to throw it in the path of others, lest it do the latter harm, and never to pick up human hair lying in the road, especially women’s. J. G. Bourke, in vii.Journ. Am. F.L., 136. This is an inversion of the ordinary superstition.
68.6Featherman,Aoneo-Mar., 447.
69.1Lieut. Musters, in i.Journ. Anthr. Inst., 197; Featherman,Chiapo-Mar., 499; Bourke, 346.
69.2Von den Steinen, 343.
69.3Andree, ii.Ethnog. Par., 14.
69.4Ellis, i.Polyn. Res., 364.
69.5E. Tregear, in xix.Journ. Anthr. Inst., 116; Featherman,Oceano-Mel., 213.
70.1Rev. Dr. Codrington, in x.Journ. Anthr. Inst., 283.
70.2Codrington, 203; Featherman,Oceano-Mel., 93.
70.3Lubbock, 246, quotingFiji and the Fijians.
70.4H. O. Forbes, in xiii.Journ. Anthr. Inst., 17.
71.1Dawson 36, 55.
71.2A. W. Howitt, in xvi.Journ. Anthr. Inst., 27; i. Curr, 46; iii. 178, 547; Andree, ii.Ethnog. Par., 14; Roth, 77. Cf. Bourke, 146.
72.1xiii.Journ. Anthr. Inst., 17.
72.2Andree, ii.Ethnog. Par., 13; Wilken,Haaropfer, 80; both citing Riedel.
72.3iv.N. Ind. N. and Q., 35, quotingSettlement Reportby Mr. F. C. Channing.
72.4Burton,Sindh, 179.
72.5ix.Rev. Trad. Pop., 252, citingVoyages d’Ali Bey el Abassi.
72.6ii. Risley, 208.
73.1Ellis,Ewe-speaking Peoples, 99.
73.2Livingstone,Zambesi, 46.
73.3Casalis, 292. For similar superstitions see Featherman,Nigr., 185, 475; v.Mélusine, 258; Andree, ii.Ethnog. Par., 13, citing Buchner, Fritsch and Hildebrandt; Du Chaillu,Equat. Afr., 427.
73.4ii.Antigua, 65.
74.1Congress Report(1891), 244, 235.
74.2iii.Am Urquell, 5.
74.3Grimm,Teut. Myth., 1822.
74.4Von Wlislocki, in iv.Am Urquell, 69. In Hungary the sole of the corpse’s left foot must be rubbed with the blood.
75.1A. F. Dörfler, in iv.Am Urquell, 268, 269, 270; Von Wlislocki,Volksleb. Mag., 70, 71.
75.2iv.Folklore, 358, 361.
75.3But why, as in India, should stolen images of gods be held more valuable than any others? See iii.N. Ind. N. and Q., 118.
76.1vii.Rep. Bur. Ethn., 392.
76.2Ensign Niblack, inRep. Nat. Mus.(1888), 354, quoting Dunn’sHistory of the Oregon Territory.
76.3See, in addition to cases already cited, Kane, 216; De Mensignac, 47,et seqq.; E. Tregear, in xix.Journ. Anthr. Inst., 123; i. Binger, 113.
76.4Codrington, 203. Even a stone drawn out of a sick man’s body by a medicine-man among the aborigines of Hayti seems to have been regarded in the same magical light. The patient was adjured to “keep it safe.” H. Ling Roth, in xvi.Journ. Anthr. Inst., 254.
77.1Dawson, 12, 54; iii. Curr, 178, 547; Featherman,Oceano-Mel., 93;Papuo-Mel., 479; Ellis,Ewe-speaking Peoples, 99; iii.Am Urquell, 150, 269 (a Magyar belief as to the cause of a woman’s barrenness; see also Von Wlislocki,Volksleb. Mag., 76); iv., 211; Zingerle,Sitten, 73; ii. Witzschel, 270; i.Mélusine, 348; Monseur, 92; Bourke, 146, 153, 378, 390, 465; Von Wlislocki,Volksgl. Siebenb. Sachs., 52; Andree, ii.Ethnog. Par., 11, 16. The same superstition seems referred to in an ancient Egyptian festival song, lii.Archæologia, 408, 471.
77.2F. Bonney, in xiii.Journ. Anthr. Inst., 128.
78.1A. W. Howitt, in xiii.Journ. Anthr. Inst., 456.
78.2E. Polain, in ii.Bulletin de Folklore, 10.
78.3Mrs. Latham, in i.F.L. Record, 44;County F.L., Suffolk, 132.
78.4For a similar reason Pythagoras also directed his disciples on rising from bed to shake out the impress of the body. Clem. Alex.,Stromata, v. See also Diog. Laert.,Vita Pyth., xvii.
79.1Andree, ii.Ethnog. Par., 8, 9, 11, 12; P. Sartori, in iv.Zeits. des Vereins, 42, 43, citing various authorities;Am Urquell, 289; Grimm,Teut. Myth., 1747, 1798, 1799, 1814, 1819. A horse may be lamed by thrusting a knife or nail into his fresh footprint.Ibid., 1821, 1823.
79.2xii.Archivio, 536; Leland,Etruscan, 301; iv.Zeits. des Vereins, 42, 43. There is a curious Assyrian incantation from Assurbanipal’s collection, the translation of which is uncertain, but which appears to refer to these practices. Lenormant renders the line: “He has torn my garment and dragged it in the dust of my feet.” This is not a sorcerer’s proceeding; and it is of a sorcerer that complaint is made. Dr. Bartels gives, I know not whence, the more probable reading: “He has torn my clothes and mixed his magical herb with the dust of my feet.” Lenormant, 61; Bartels, 34. Dr. Bartels deliberately deprives his works of the greater part of their value by his omission of references.
80.1Von Wlislocki,Volksleb. Mag., 81.
80.2ii. Train, 157.
80.3Moore, 95. Cf. Prof. Rhys, in ii.Folklore, 298.
80.4County F.L., Suffolk, 201.
80.5iv.Journ. Amer. F.L., 254, 152.
81.1J. H. Porter, in vii.Journ. Amer. F.L., 113.
81.2Tylor,Early Hist., 119. They are said also to stick poisoned claws of animals into the footprints. iv.Zeits. des Vereins, 43.
81.3H. Ling Roth, in xxii.Journ. Anthr. Inst., 235, citing A. R. Colquhoun,Amongst the Shans.
81.4Ellis,Ewe-speaking Peoples, 94.
81.5A. W. Howitt, in xvi.Journ. Anthr. Inst., 26.
81.6Dawson, 54.
82.1Hoffman, in vii.Rep. Bur. Ethn., 221.
82.2F. H. Cushing, in ii.Rep. Bur. Ethn., 120.
82.3iv.Zeits. des Vereins, 43.
82.4Von Wlislocki,Volksgl. Sieb. Sachs., 120.
82.5i.Sax. Leechd., 392. The words “into the hoof-track,” are not expressed; but the translator is almost certainly right in supplying them.
83.1Powell, 171.
83.2Codrington, 183, 188; iv.Rep. Austr. Ass., 711. Cf. Codrington, 49, 52 note, 203; B. T. Somerville, in xxiii.Journ. Anthr. Inst., 19.
84.1Codrington, in x.Journ. Anthr. Inst., 309.
84.2See for example Dawson, 54; i. Curr, 46, 49; ii. 245, 247; iii. 547; A. W. Howitt, in xvi.Journ. Anthr. Inst., 29; Featherman,Papuo-Mel., 53, 76, 179, 222;Oceano-Mel., 55, 93, 213; Turner,Polynesia, 89; Ellis, i.Polyn. Res., 364; viii.Rev. Trad. Pop., 59; Andree, ii.Ethnog. Par., 15, 16; Letourneau,L’Év. Rel., 39, citing Taplin; Lubbock, 246, 250. Was not some reason of this kind at the bottom of the taboo mentioned by Lubbock, 453?
84.3Rev. J. Batchelor, in vii.Journ. Am. F.L., 36.
84.4Von Wlislocki,Volksgl. Mag., 84, 88.
85.1i.Zeits. des Vereins, 189.
85.2Knoop,Posen, 88.
85.3Grimm,Teut. Myth., 1784, 1805.
85.4Monseur, 90; Ostermann, 515. Cf.Science of Fairy Tales, 142,et seqq.There is a custom almost universal among the aborigines of America of preserving the bones of animals eaten; but it cannot at present be certainly ascribed to the order of ideas treated of in this chapter. I reserve it, therefore, for further investigation.
86.1viii.Rev. Trad. Pop., 331, quoting Gmelin,Voyage en Sibérie.
86.2Von Wlislocki,Volksgl. Sieb. Sachs., 160.
86.3W. J. Hoffman, M.D., in ii.Journ. Am. F.L., 32.
86.4Andree, ii.Ethnog. Par., 12.
87.1xviii. Pitrè, 129.
87.2J. B. Andrews, in ix.Rev. Trad. Pop., 255.
87.3Leland,Etruscan, 354.
87.4G. Sajaktzis, in iv.Zeits. des Vereins, 142. The Belgian prescription is to throw the babe’s first bathwater on the fire, never into the street or the ordinary sewer, for fear of spells. ii.Bull. de F.L., 144. Cf. the German superstition that to rock an empty cradle deprives the baby of rest. Grimm,Teut. Myth., 1778.
87.5J. Tuchmann, in vi.Mélusine, 108, 115. In Posen a shred of the bedclothes of the supposed witch is hung in the chimney. If a child be the victim, a bit of the witch’s clothing is burnt and the child fumigated with the smoke. Knoop,Posen, 87, 88. In the Abruzzi, a portion of the witch’s dress is simply put on the affected animal. Finamore,Trad. Pop. Abr., 178.
88.1Von Wlislocki,Volksdicht., 154.
88.2Featherman,Nigritians, 347.
88.3Theal, 78.
88.4xvi.Journ. Anthr. Inst., 29; i. Curr, 46; Dawson, 54.
88.5Featherman,Oceano-Mel., 213; Lubbock, 247, quoting Tanner. Similar was the belief of the people of the New Hebrides. xxiii.Journ. Anthr. Inst., 19.
89.1iv.Rep. Austr. Ass., 653.
89.2Featherman,Oceano-Mel., 137.
89.3Countess Martinengo-Cesaresco, 242.
89.4ii. Witzschel, 252, 258, 260; Grimm,Teut. Myth., 1823, 1837; Von Wlislocki,Volksgl. Sieb. Sachs., 196; Strack, 56, quoting Mannhardt. Especially, says Witzschel, if the survivor have perspired in it.
90.1iii.Am Urquell, 53; Töppen, 101.
90.2Von Wlislocki,Volksgl. Sieb. Sachs., 199, 200, 195.
90.3ii. Witzschel, 258.
90.4Featherman,Chiapo-Mar., 277.
90.5Reclus, 103.
91.1Ploss, i.Weib, 504. Compare with this the Austrian superstition that if women come in while another is in labour they shall quickly take their aprons off and tie them round her,or they will be barren themselves. Grimm,Teut. Myth., 1806. That is to say, the aprons will, when restored to their owners, be a bond of connection between them and the child-bearing woman, so as to communicate to them her virtue.
92.1De Acosta, 378.
92.2Ellis, iii.Polyn. Res., 108. Cf. Murdoch, in ix.Rep. Bur. Ethn., 438; Turner,Polynesia, 338; Roth, 76; Bourke, in vii.Journ. Am. F.L., 120.
93.1Featherman,Nigr., 111.
93.2Speke, 531.
93.3Prof. Rhys, in iii.Folklore, 84.
93.4Moore, 82.
93.5Grimm,Teut. Myth., 1830, 1846.
93.6Andree, ii.Ethnog. Par., 11.
94.1Zingerle,Sitten, 73; Featherman,Papuo-Mel., 222. At Mentone, sorcery upon cattle may be counteracted by making the animal eat vegetables stolen from the witch. ix.Rev. Trad. Pop., 255.
94.2Bartels, 31.
94.3Roth, in xxii.Journ. Anthr. Inst., 56.
95.1i. Brand, 11, note; Henderson, 74; Prof. Haddon, in iv.Folklore, 357; ii. Witzschel, 278; Grimm,Teut. Myth., 1781, 1798, 1812; Töppen, 72, 91; Wolf,Niederl. Sag., 475 (Story No. 391). Illustrations might be multiplied indefinitely.
95.2i. Crantz, 215.
95.3Chandra Roy’s English translation of theMahabh., quoted by Clouston, iv.Folklore, 256.
95.4Turner,Polynesia, 319.
96.1iii. Bancroft, 507.
96.2i. Garcilasso, 220.
96.3Dr. Meyners d’Estrey, in iv.L’Anthropologie, 625, citing and reviewing Baron van Hœvell,Todjo, Posso, et Saousou.
96.4Josh. vii. 24-26.
97.1i. De Groot, 60.
97.2Grimm,Teut. Myth., 1780, 1782, 1803, 1806.
99.1Ellis,Ewe-speaking Peoples, 95, 98.
99.2Lubbock, 246, quoting Pinkerton.
99.3Ibid., citing Williams,Fiji and the Fijians.
99.4ii.Rep. Austr. Assn., 341.
100.1xvii. Pitrè, 129.
100.2Dr. Krauss, in iii.Am Urquell, 174. The words of the spell indicate a wider object than the specific one mentioned.