Chapter 32

[259]Crane,Bases of Design, p. 189.[260]Cf. Haddon,Evolution in Art, pp. 220, 221.[261]Brown,Hist. of the Origin and Rise of Poetry, pp. 49, 50.[262]Darwin,The Descent of Man, ii. pp. 103, 124, 125; cf. also ii. pp. 436, 437, andThe Origin of Species, i. p. 109.[263]Ribot,Psychologie de l’attention, pp. 44, 45.[264]Espinas,Des sociétés animales, p. 284.[265]Brehm,Thierleben, v. pp. 601, 602; cf. also Wallace,Tropical Nature, p. 199.[266]Nilsson,Foglarna, ii. p. 56; Lloyd,Game Birds and Wild Fowl, p. 81.[267]Geddes and Thomson,The Evolution of Sex, p. 28.[268]Darwin,The Descent of Man, ii. pp. 107-109, 252.[269]Cf. Wallace,Tropical Nature, pp. 196-198,Darwinism, p. 284; Westermarck,Human Marriage, pp. 244, 250.[270]Wallace,Tropical Nature, pp. 193, 209, 210, 213;Darwinism, pp. 284, 287, 292, 294.[271]Darwin,The Descent of Man, ii. p. 103.[272]Cf. Wallace,Darwinism, p. 293;Tropical Nature, p. 199.[273]Cf. Schneider,Der Thierische Wille, p. 367.[274]Cf. about the relation between sexual ripening and the development of the vocal organs, Buffon,Hist. nat. des oiseaux, i. pp. 21, 22.[275]For some suggestive remarks in this direction see Espinas,Des sociétés animales, p. 313; and the anonymous paper on “The Descent of Man” inThe Quarterly Review, 1871, vol. cxiii. p. 62.[276]Westermarck,Human Marriage, pp. 245, 249.[277]Lindsay,Mind in the Lower Animals, i. p. 252, 253; ii. pp. 126, 219, 220; Grant Allen,The Colour Sense, pp. 119, 157, 167; Romanes,Animal Intelligence, p. 247.[278]Darwin,The Descent of Man, ii. pp. 123-125; Nilsson,Foglarna, i. pp. 202, 206; Lindsay,Mind in the Lower Animals, ii. p. 152; Cornish,Life at the Zoo, pp. 101-103, 105, 106.[279]Romanes,Darwin, i. p. 381; Büchner,Liebe und Liebes-Leben, p. 52.[280]Beccari, “Le capanne dell’ Amblyornis inornata,” inAnnali del museo civico di storia naturale di Genova, ix. pp. 382-391.[281]Darwin,The Descent of Man, ii. p. 77.[282]Cf. especially the dresses ofHomophania insectivora,Petasophora cyanotis, andSteganura underwoodi, as depicted in Mulsant,Hist. nat. des oiseaux-mouches, Pl. 62, 91a, 110.[283]Binet,Le fétichisme dans l’amour, etc., pp. 257sq.(L’intensité des images mentales).[284]Groos,The Play of Animals, pp. 243, 283; cf. also Hellwald,Die menschliche Familie, pp. 14-16; Van Ende,Hist. nat. de la croyance, I.L’animal, p. 238.[285]Darwin,The Descent of Man, ii. pp. 106, 107.[286]Wallace,Darwinism, pp. 284, 287, 292, 294.[287]Spencer,Essays, ii. pp. 427, 430, 431. Some of the arguments of Spencer had been adduced by Barrington in his polemic against Buffon. Cf.Philosophical Transactions, 1773, pp. 262, 263 (Experiments on the singing of birds).[288]Hudson,The Naturalist in La Plata, pp. 280sq.[289]A more detailed account of this question has been given in the author’sFörstudier till en konstfilosofi, pp. 29, 30.[290]Espinas,Des sociétés animales, p. 328.[291]For experiments proving the invigorating effects of colour-impression upon the animal organism, particularly upon insects, see Féré,Pathology of Emotions, p. 23.[292]Brehm,Thierleben, iv. p. 20; cf. also Schneider,Der thierische Wille, p. 172; Espinas,l.c.p. 286; Groos,The Play of Animals, pp. 242-244.[293]Groos,l.c.p. 242.[294]Groos,The Play of Animals, pp. 244, 245;Die Spiele der Menschen, pp. 329-340.[295]Darwin,The Descent of Man, ii. pp. 18, 94, 110, 137.[296]Ibid.ii. p. 251. When advocating the Darwinian theory of sexual selection, Professor Poulton seems to use the notion “æsthetic appreciation” in this wide sense. Cf.Colours of Animals, p. 286.[297]Cf. Darwin,The Descent of Man, ii. pp. 67, 74.[298]Ibid.ii. p. 67.[299]Nilsson,Foglarna, ii. p. 185.[300]Ibid.ii. p. 8; i. p. 509.[301]Westermarck,Human Marriage, pp. 200, 201, 212.[302]Ibid.pp. 196, 198.[303]Schurtz,Grundzüge einer Philosophie der Tracht, pp. 21, 57, 77, 80.[304]As regards these various means of “embellishment” see the collection of instances in Magitot, “Les mutilations ethniques,” inCongrès d’anthropologie, 1880.[305]Cf. Westermarck,Human Marriage, pp. 265, 266; Lippert,Kulturgeschichte, i. pp. 368, 369.[306]Cf. Brinton,Races and Peoples, p. 43.[307]Ahlqvist,Muistelmia, p. 11.[308]Humboldt,Travels, iii. p. 236; cf. Joest,Tätowiren, pp. 14, 15; Brinton,Races and Peoples, p. 42.[309]Westermarck,Human Marriage, p. 263; Lippert,Kulturgeschichte, i. pp. 402-405.[310]Cf. Westermarck,Human Marriage, pp. 195, 200, 201.[311]Westermarck,l.c.pp. 196-198; cf. also Finsch,Ethnologische Erfahrungen, p. 44 (New Zealand).[312]Fritsch,Die Eingeborenen Süd-Afrikas, pp. 58, 59; Steinen,Under den Naturvölkern, pp. 191, 192; Lisiansky,Voyage, p. 86; Moseley inJourn. Anthr. Inst.vi. p. 398; Finsch,l.c.pp. 64, 85, 225; Roth, W. E.,N.W.C. Queensland Aborigines, p. 113; Wilken,Nederlandsch-Indië, pp. 37, 38;Führer durch das Museum für Völkerkunde, p. 87.[313]Roth,l.c.p. 114.[314]Wilken,l.c.p. 38; cf. also Steinen,l.c.pp. 195, 196.[315]Westermarck,Human Marriage, p. 209.[316]For some curious superstitions of this kind see Schneider,Die Naturvölker, i. p. 269.[317]Somerville, inJourn. Anthr. Inst.xxiii. p. 368 (Notes on the New Hebrides).[318]Elworthy,The Evil Eye, pp. 16, 148-154; Schurtz, inArchiv für Anthropologie, xxii. p. 60 (Amulette und Zaubermittel); Svoboda,Geschichte der Ideale, i. pp. 294-296, on obscene amulets in classical art. It may be remarked that ithyphallic talismans are especially numerous in and about New Guinea. Cf. Schmeltz in De Clercq,Nederlandsch Nieuw-Guinea, p. 244.[319]Kleinpaul,Sprache ohne Worte, p. 275. Cf. also the obscene and indecent character of the devil dances on Ceylon—Sirr,Ceylon, ii. p. 52. To the same superstitious motives we may perhaps also ascribe the occurrence of improper dances and pantomimes at funerals,i.e.at an occasion when there is especial reason to fear the influence of malignant spirits. For instances of such funeral ceremonies see Laing,Travels, p. 368 (Soolimas); Metz,Neilgherry Hills, pp. 77, 78 (Badagas); Waitz,Anthropologie der Naturvölker, vi. p. 407 (Polynesia). The interpretation of these peculiar rites must, however, necessarily be only hypothetical. For other explanations of them see Réclus,Les Primitifs, p. 242, and Svoboda,l.c.i. p. 557.[320]On exposure as an offence cf. the instructive instances quoted in Ellis,Man and Woman, p. 61.[321]Ratzel,Völkerkunde, i. p. 64. On superstitious motives for covering the organs of generation cf. also Crawley inJourn. Anthr. Inst.xxiv., especially pp. 441, 442 (Sexual Taboo). The Bible text (Genesis ix. 21-25), which has been interpreted by Schurtz (Philosophie der Tracht, p. 56) as a case of modesty, is undoubtedly to be explained by reference to phallic superstitions.[322]Spencer and Gillen,Native Tribes, p. 125. On somewhat similar notions entertained by the North American Indians, cf. the instances quoted in Tylor,Primitive Culture, ii. p. 24.[323]Hartland,Legend of Perseus, i. pp. 179, 180; cf. also Marsden,Sumatra, p. 297 (Lampongs).[324]Hartland,l.c.i. p. 170.[325]Ibid.i. p. 170; Frazer,The Golden Bough, ii. p. 237.[326]Cf. Westermarck,Human Marriage, pp. 173 sq.; Joest,Tätowiren, p. 56.[327]Cf. Tetens and Kubary inJournal des Museum Godeffroy, ii. p. 16 (Yap); Kubary,l.c.viii. p. 133 (Pelew Islands: Gems and bracelets as badges and class distinctions); Angas,Polynesia, pp. 293, 297 (Tahiti: different ranks among the Areoi distinguished by different tattooings); Schmeltz,Ethnol. Abtheilung des Museum Godeffroy, pp. 182sq., 259-261, 478sq.(Fiji; Marquesas Islands; Samoa: tattooings as connected with distinctions of rank). These facts are, as Schmeltz remarks, in direct opposition to the statements of Finsch inVerhandlungen d. Berlin Anthropol. Gesellschaft, 1879, p. 414.—Lütke does not himself think that the richness of tattoo patterns on the Caroline Islands stands in any relation to the rank of the tattooed individual; but he admits that some members of his expedition had got such an impression,Voyage, i. pp. 359, 360. The belief of the Fijians, to which so curious an analogy has been found among the Eskimos (Lubbock,Prehist. Times, p. 565; Hall,Arctic Researches, p. 570), that only tattooed people are entitled to happiness after death may perhaps be connected with notions of an Elysium reserved for individuals of a certain rank. Cf. alsoYmer, iv. p. 317, on the views of the Pelew islanders as to nose ornaments as a condition for entering the realm of spirits, and Finsch,Ethnol. Erfahrungen, p. 316, quoting, with reservation, Kirby on a Gilbert’s Island paradise, open only to the spirits of tattooed people. With regard to the African tribes we are unable to adduce any unambiguous instances of scars as denoting rank and status. See, however, Ellis,Eẃe-speaking Peoples, p. 146.[328]Wundt,Ethik.p. 152.[329]Kubary,Journal des Museum Godeffroy, viii. p. 133 (Pelew and Ponape Islanders).[330]Spencer,Principles of Sociology, ii. pp. 75, 174sq., 184sq.; Steinen,Unter den Naturvölkern, p. 179.[331]With regard to the later developments of such triumphal signs comparee.g.Wuttke,Geschichte d. Schrift, i. pp. 108sq.; Wilken,Nederlandsch-Indië, pp. 36, 37; Joest,Welt-Fahrten, ii. p. 301 (Formosa); Burchell,Travels, ii. p. 535 (Bachapins).[332]Schneider,Die Naturvölker, i. pp. 109, 110; Robley,Moko, p. 46; Godden inJourn. Anthr. Inst.xxvi. p. 185 (Nagas); Man,Journ. Anthr. Inst.xii. p. 35, thinks that the Andamanese tattooing is executed “primarily as ornamental, and secondarily as proving the courage of the individual and his (or her) power of enduring pain.”[333]Schneider,l.c.i. p. 107.[334]On tattooing as a pictography compare Wuttke,Geschichte der Schrift, i. pp. 97-99, 102.[335]Stolpe,Tätowirung der Oster-Insulaner, p. 8.[336]Cf. Sarasin,Forschungen auf Ceylon, iii. p. 511 (Magical cords worn by the Veddas: the custom considered to be of Singhalese origin); Man,Journ. Anthr. Inst.xii. p. 86 (Bone necklaces worn by the Andamanese as a cure for sickness);Ibid.p. 170 (Superstitious notions of the Andamanese with regard to tattooing); Stevens, “Wilde Stämme Malâkas,” inVeröff. d. Mus. Völkerkunde, ii. p. 145 (Amulet collars); Marshall,Todas, p. 49 (Rings and bracelets as charms); Elliot,Memoirs on the Races of the N. W. Provinces of India, i. p. 240 (Black “mouches” worn on the face for averting evil eye); Bock,Temples and Elephants, p. 170 (Superstitious tattooings among Burmese and Ngious); Smyth,Victoria, i. p. 112; and Taplin, “The Narrinyeri,” in Woods,Native Tribes, p. 21 (Hair of deceased worn around the head in order to make “the eyes large and the sight keen”); Roth,Tasmania, p. 76 (Bones of deceased worn as amulets); Kingsley,Travels, p. 448 (Charm-gems in W. Africa); Ellis,W. African Sketches, p. 9 (Bodily painting as medical cure among Fantis), pp. 191, 192 (Tattooing supposed to strengthen a child). For further interesting instances see Wuttke,Geschichte der Schrift, i. p. 77; cf. also the facts about laceration as medical cure collected on p. 67 in the preceding.[337]Steinen,Unter den Naturvölkern, p. 184.[338]Ibid.l.c.pp. 173, 186; cf. the assertions of Burton,Lake Regions, ii. p. 63 (Wajiji Tribe: Tattooing explained as a protection against the humid atmosphere); Roth,Tasmania, pp. 139-141.[339]Lippert,Kulturgeschichte, i. pp. 18, 365, 366.[340]Cf. Haddon,Evolution in Art, p. 203; Grosse,Anfänge der Kunst, pp. 130-133.[341]Robley,Moko, pp. 10-16. Cf., however, Shortland (New Zealand, pp. 16, 17), who explains Moko as being only a “fashionable mode of adornment,” and Dieffenbach (New Zealand, ii. p. 34), who thinks that the use of Moko for signatures is a modern invention. Tattooings which serve as individual marks of recognition are mentioned by Heriot,Travels through the Canadas, p. 293; Fraser,Aborigines of New South Wales, p. 45; Herr Koeler (Monatsberichte der Gesellschaft für Erdkunde, iii. p. 51) thinks that the scars of the Australians—“these genealogical indices”—may to some extent make up for the want of proper names.[342]With regard to marks of tribal distinction compare the facts collected by Spencer,Principles of Sociology, ii. pp. 72-75; Frazer,Totemism, pp. 26-30. Even those who do not believe in Mr. Frazer’s assertion that the paintings, coiffures, tattooings, etc., aim at an imitation of the totem animal, will be compelled to admit that they often serve as means of distinguishing members of the same totem group. Buckland,Anthropological Studies, pp. 224, 225, 231 (On tattooing); Starcke,The Primitive Family, pp. 42, 62; Wuttke,Geschichte der Schrift, i. pp. 80sq.Further instances, unmentioned by these authors, are to be found in Godden,Journ. Anthr. Inst.xxvi. pp. 184, 185 (Nagas and other Frontier Tribes of North-East India); Fytche,Burma, i. pp. 351, 352 (Khyengs said to tattoo their women in order to prevent their being carried off by neighbouring tribes); Im Thurn,Indians of Guiana, pp. 196, 305; Dobrizhoffer,The Abipones, ii. p. 19; Steinen,Unter den Naturvölkern Central Brasiliens, pp. 179, 180, 190; Kingsley,Travels in West Africa, pp. 530, 531; Ellis,West African Sketches, p. 191;Eẃe-speaking Peoples, p. 146; Lander,Journal, iii. p. 61 (Kacundas); Johnston,British Central Africa, pp. 422-424; Ward inJourn. Anthr. Inst.xxiv. p. 294 (Congo Tribes); Wissman,Im Inneren Afrikas, p. 246 (Bacubas). In his account of the Niger tribes M. Binger has succeeded in minutely classifying the tattoo patterns according to tribes and families (Binger,Du Niger, etc., ii. pp. 408-411). It is evidently impossible to decide to how great a degree the uniformity in the decorative systems of the several tribes has its origin in an intentional endeavour to develop a distinct tribal appearance. It may in many cases be merely a result of limited powers of invention.As to the scarification of the Australian natives the evidence seems to be contradictory. If we are to believe Mr. Taplin’s informer, incisions on the body would have been used by the Noocoonas in order to distinguish tribes “before whites came” (Taplin,Folklore of S. Australia, p. 65). These assertions have, however, been called in question by the informers of Curr (Australian Race, ii. pp. 468, 475), by Spencer and Gillen (Native Tribes, pp. 42-44), and by Stirling (Rep. Horn Exp. IV. Anthropology, p. 24); cf. also Roth,N. W. C. Queensland, pp. 110, 115.[343]For some further instances illustrating the use of “decoration” for purely practical purposes see Mallery, inRep. Bur. Ethnol.x. p. 418; Westermarck,Human Marriage, p. 176.[344]Finsch,Ethnologische Erfahrungen, pp. 283, 284 (Mikronesia); inVerhandlungen d. Berlin Anthropol. Gesellschaft, 1879, p. 414 (Markesas Islands); and inZeitschrift für Ethnologie, xii. p. 308 (Ponape); Stirling inRep. Horn Exp.iv. p. 31 (Central Australia); Stokes,Discoveries, i. pp. 58, 59 (South-Western Australia); Bock,Temples and Elephants, pp. 170-172 (Laos).[345]Spencer,Essays, ii. pp. 433-435 (The Origin of Music).[346]On the stimulating influence which women may exercise on warriors, and on the sensitiveness of warriors to female appreciation or criticism, see for example Spencer,Descr. Soc.Div. I. Nr. iii. p. 60 (Tasmanians); Nr. v. p. 3 (Bedouins); Mantegazza,Physiologie des Hasses, pp. 143-145.[347]Gurney,Power of Sound, p. 159, quoted by Wallaschek,Primitive Music, p. 211.[348]Wallaschek,l.c.pp. 210-213.[349]Hudson,The Naturalist in La Plata, p. 279.[350]Groos,The Play of Animals, pp. 244, 245.[351]Darwin,The Descent of Man, ii. pp. 387-409.[352]Berchon, “Le tatouage,” inActes de l’Académie de Bordeaux, 1885, pp. 806, 807. Cf. also Joest,Tätowiren, pp. 29, 53-55, 60-65. Although Berchon himself remarks (p. 811) that in Polynesia the reverence for tattooing is dying out, he has not happened to think that this circumstance may have been the cause of the laxity in tattoo composition.[353]Cf. Cook, (1st)Voyage, pp. 206-208; cf. p. 265 (Tahiti). For other Polynesian erotic dances see Marques inBoletim da Sociedade de Geographia de Lisboa, viii. p. 60 (Samoa); Turner,Samoa, p. 125; Gill,South. Pacific, p. 20 (Hervey Islands); Rienzi,Océanie, iii. p. 160 (Maori Slave Girls). On Polynesian dance parties, arranged in order to bring into notice the daughters of the chiefs and nobles, cf. Gill,From Darkness to Light, pp. 29, 253 (Mangaia); Ellis,Pol. Res.i. pp. 215-217 (Tahiti); Vancouver,Voyage, i. p. 119. (Tahiti). Examples of similar dances and pantomimes, often in plain connection with sexual orgies, can be found among Australians and Melanesians. Cf. especially Eyre,Expeditions into Central Australia, ii. p. 235; Mathew in Curr,Australian Race, iii. pp. 168, 169 (Mary River Natives). Koeler in his list of Australian words describes “Korrobbora” as an obscene dance-pantomime performed by men before the women;Monatsber. d. Ges. für Erdkunde zu Berlin, iii. p. 53; Mathews inJourn. Anthr. Inst.xxv. pp. 226-228 (Kamilaroi); Woods,Native Tribes, p. 38 (Taplin, “The Narrinyeri”), p. 243 (Schürmann, “Port Lincoln Tribe,” men and women dancing some rounds together); Spencer and Gillen,Native Tribes, p. 381. Few of these facts, however, entitle us to assume a simple purpose ofpleasingthe opposite sex.[354]Burton,Zanzibar, i. pp. 430, 431; Ellis,West African Sketches, p. 226 (Country Dance in Mankessin); Laing,Travels, pp. 104, 105 (Timannees); Nachtigal,Sahărâ und Sûdân, i. pp. 101, 102 (Murzuk, Fezzân); Sparrman,Resa, i. p. 421 (Hottentots). For general descriptions of this kind of dancing see Fr. Müller,Allgemeine Ethnographie, p. 172.[355]Marsden,Sumatra, p. 298 (Lampong Country); Brenner,Besuch bei den Kannibalen, p. 331 (Sumatra); Joest,Weltfahrten, ii. pp. 159, 160 (Seram); Blumentritt,Filippinen, p. 17 (Tagals), p. 41 (Catalangaus).[356]Dalton,Ethnology of Bengal, pp. 196-198 (Hos and Mundaris); Lewin,Wild Races, pp. 123-125 (Khyoungtha Love Songs), p. 188 (Chukma Songs); Müller,l.c.p. 471 (Kolh Dances).[357]Dalton,l.c.pp. 142-144 (Bhuiyas).[358]Ibid.pp. 135, 149, 300.[359]Ibid.p. 196.[360]Lewin,Wild Races, pp. 123-125.[361]Ibid.p. 188.[362]Selenka,Sonnige Welten, pp. 349-352; Brenner,Besuch bei den Kannibalen, pp. 328sq.(Bataks); Forbes,Wanderings, p. 149; Marsden,Sumatra, pp. 197, 198, 267; Rienzi,Océanie, i. pp. 134, 135, all on poetry from Sumatra; Blumentritt,Filippinen, p. 17; Jagor,Filippinen, p. 236 (Bisayas); Martin,Mollukken, pp. 292, 293; Hickson,Celebes, pp. 272-274, 301-304.[363]Curr,Australian Race, iii. pp. 168, 169.[364]Cf. on the erotic poetry in Tahiti, Cook, (3rd)Voyage, ii. p. 149; on Maori erotic poetry, Dieffenbach,New Zealand, ii. p. 57.[365]Morgan,Iroquois, pp. 260, 284-287; Baker,Musik der Nordamerikanischen Wilden, p. 56.[366]Cf. Brinton,Essays, pp. 293-297; Markham,Ollanta, pp. 1, 2.[367]Hyades,Mission Scientifique, vii. p. 377; cf. p. 239.[368]Bailey,Trans. Ethnol. Soc.N. S. ii. p. 301; Davy,Ceylon, p. 118; Deschamps,Au pays des Veddas, pp. 386-389; Emerson Tennent,Ceylon, ii. p. 450; Hoffmeister,Travels, p. 164; Sarasin,Ergebnisse, iii. pp. 512-518, 546; Schmidt,Ceylon, pp. 73, 74; De Zoysa,Journ. Ceylon Br. R. A. S.1881, p. 114,—all on Vedda dancing.Sarasin,l.c.pp. 510, 519-523; Bailey,l.c.p. 289; Deschamps,l.c.pp. 386sq.; Nevill inThe Taprobanian, ii. pp. 121-127; De Zoysa,l.c.pp. 98-115,—all on Vedda poetry.[369]See Fritsch,Eingeborenen Süd-Afrikas, pp. 425, 426; Holub,Süd-Afrika, ii. pp. 465, 469, 470; and the interesting communication inThe Academy, 1878, p. 463.[370]Roth, W. E.,N. W. C. Queensland Aborigines, pp. 119, 120, 131; Spencer and Gillen,Native Tribes, passim (On the elaborate decorations and paraphernalia used in the dramatic rites of initiation); Hill and Thornton,Aborigines of New South Wales, pp. 7, 8; Lang,Australia, pp. 28, 29.[371]Cf. Darwin,The Descent of Man, ii. pp. 400, 401, 418.[372]Scott, “Sex and Art,” inAmerican Journal of Psychology, vii., especially p. 183.[373]Cf. Büchner,Liebe und Liebes-Leben, p. 53.[374]Savage,New Zealand, pp. 84, 85; Ellis,Polynesian Res.i. p. 217 (Tahiti); Gill,The South. Pacific, p. 20; Romilly,My Verandah in New Guinea, p. 88.[375]Sarasin,Ergebnisse, iii. p. 518.[376]Cf.e.g.Johnston,British Central Africa, p. 408; Crawley, “Sexual Taboo,”passim, inJourn. Anthr. Inst.xxiv.[377]Cf.e.g.Lütke,Voyage, ii. pp. 276, 277, on Tschuktschi dance; Cook, (3rd)Voyage, i. p. 251, on the dance of the Hapaee women, some of the motions in which would, by a European, be thought rather indecent, though perhaps they meant only to display the astonishing variety of their movements.[378]Reeves,Brown Men and Women, p. 160.[379]Curr,Austr. Race, iii. p. 169 (Mathew, Mary River), on songs describing the charms of a sweetheart. “Such songs are only known to a few individuals, and are sung in private.”[380]Cook. (3rd)Voyage, ii. p. 149.[381]Spencer,Descr. Soc.Division I. Nr. v. p. 30.[382]Cf. Johnston,British Central Africa, p. 408.[383]Schurtz,Das Augenornament, pp. 49, 54.[384]Cf. p. 217 in the preceding.[385]Mathews inJourn. Anthr. Inst.xxiv. p. 424.[386]Fritsch,Die Eingeborenen Süd-Afrikas, p. 140.

[259]Crane,Bases of Design, p. 189.

[260]Cf. Haddon,Evolution in Art, pp. 220, 221.

[261]Brown,Hist. of the Origin and Rise of Poetry, pp. 49, 50.

[262]Darwin,The Descent of Man, ii. pp. 103, 124, 125; cf. also ii. pp. 436, 437, andThe Origin of Species, i. p. 109.

[263]Ribot,Psychologie de l’attention, pp. 44, 45.

[264]Espinas,Des sociétés animales, p. 284.

[265]Brehm,Thierleben, v. pp. 601, 602; cf. also Wallace,Tropical Nature, p. 199.

[266]Nilsson,Foglarna, ii. p. 56; Lloyd,Game Birds and Wild Fowl, p. 81.

[267]Geddes and Thomson,The Evolution of Sex, p. 28.

[268]Darwin,The Descent of Man, ii. pp. 107-109, 252.

[269]Cf. Wallace,Tropical Nature, pp. 196-198,Darwinism, p. 284; Westermarck,Human Marriage, pp. 244, 250.

[270]Wallace,Tropical Nature, pp. 193, 209, 210, 213;Darwinism, pp. 284, 287, 292, 294.

[271]Darwin,The Descent of Man, ii. p. 103.

[272]Cf. Wallace,Darwinism, p. 293;Tropical Nature, p. 199.

[273]Cf. Schneider,Der Thierische Wille, p. 367.

[274]Cf. about the relation between sexual ripening and the development of the vocal organs, Buffon,Hist. nat. des oiseaux, i. pp. 21, 22.

[275]For some suggestive remarks in this direction see Espinas,Des sociétés animales, p. 313; and the anonymous paper on “The Descent of Man” inThe Quarterly Review, 1871, vol. cxiii. p. 62.

[276]Westermarck,Human Marriage, pp. 245, 249.

[277]Lindsay,Mind in the Lower Animals, i. p. 252, 253; ii. pp. 126, 219, 220; Grant Allen,The Colour Sense, pp. 119, 157, 167; Romanes,Animal Intelligence, p. 247.

[278]Darwin,The Descent of Man, ii. pp. 123-125; Nilsson,Foglarna, i. pp. 202, 206; Lindsay,Mind in the Lower Animals, ii. p. 152; Cornish,Life at the Zoo, pp. 101-103, 105, 106.

[279]Romanes,Darwin, i. p. 381; Büchner,Liebe und Liebes-Leben, p. 52.

[280]Beccari, “Le capanne dell’ Amblyornis inornata,” inAnnali del museo civico di storia naturale di Genova, ix. pp. 382-391.

[281]Darwin,The Descent of Man, ii. p. 77.

[282]Cf. especially the dresses ofHomophania insectivora,Petasophora cyanotis, andSteganura underwoodi, as depicted in Mulsant,Hist. nat. des oiseaux-mouches, Pl. 62, 91a, 110.

[283]Binet,Le fétichisme dans l’amour, etc., pp. 257sq.(L’intensité des images mentales).

[284]Groos,The Play of Animals, pp. 243, 283; cf. also Hellwald,Die menschliche Familie, pp. 14-16; Van Ende,Hist. nat. de la croyance, I.L’animal, p. 238.

[285]Darwin,The Descent of Man, ii. pp. 106, 107.

[286]Wallace,Darwinism, pp. 284, 287, 292, 294.

[287]Spencer,Essays, ii. pp. 427, 430, 431. Some of the arguments of Spencer had been adduced by Barrington in his polemic against Buffon. Cf.Philosophical Transactions, 1773, pp. 262, 263 (Experiments on the singing of birds).

[288]Hudson,The Naturalist in La Plata, pp. 280sq.

[289]A more detailed account of this question has been given in the author’sFörstudier till en konstfilosofi, pp. 29, 30.

[290]Espinas,Des sociétés animales, p. 328.

[291]For experiments proving the invigorating effects of colour-impression upon the animal organism, particularly upon insects, see Féré,Pathology of Emotions, p. 23.

[292]Brehm,Thierleben, iv. p. 20; cf. also Schneider,Der thierische Wille, p. 172; Espinas,l.c.p. 286; Groos,The Play of Animals, pp. 242-244.

[293]Groos,l.c.p. 242.

[294]Groos,The Play of Animals, pp. 244, 245;Die Spiele der Menschen, pp. 329-340.

[295]Darwin,The Descent of Man, ii. pp. 18, 94, 110, 137.

[296]Ibid.ii. p. 251. When advocating the Darwinian theory of sexual selection, Professor Poulton seems to use the notion “æsthetic appreciation” in this wide sense. Cf.Colours of Animals, p. 286.

[297]Cf. Darwin,The Descent of Man, ii. pp. 67, 74.

[298]Ibid.ii. p. 67.

[299]Nilsson,Foglarna, ii. p. 185.

[300]Ibid.ii. p. 8; i. p. 509.

[301]Westermarck,Human Marriage, pp. 200, 201, 212.

[302]Ibid.pp. 196, 198.

[303]Schurtz,Grundzüge einer Philosophie der Tracht, pp. 21, 57, 77, 80.

[304]As regards these various means of “embellishment” see the collection of instances in Magitot, “Les mutilations ethniques,” inCongrès d’anthropologie, 1880.

[305]Cf. Westermarck,Human Marriage, pp. 265, 266; Lippert,Kulturgeschichte, i. pp. 368, 369.

[306]Cf. Brinton,Races and Peoples, p. 43.

[307]Ahlqvist,Muistelmia, p. 11.

[308]Humboldt,Travels, iii. p. 236; cf. Joest,Tätowiren, pp. 14, 15; Brinton,Races and Peoples, p. 42.

[309]Westermarck,Human Marriage, p. 263; Lippert,Kulturgeschichte, i. pp. 402-405.

[310]Cf. Westermarck,Human Marriage, pp. 195, 200, 201.

[311]Westermarck,l.c.pp. 196-198; cf. also Finsch,Ethnologische Erfahrungen, p. 44 (New Zealand).

[312]Fritsch,Die Eingeborenen Süd-Afrikas, pp. 58, 59; Steinen,Under den Naturvölkern, pp. 191, 192; Lisiansky,Voyage, p. 86; Moseley inJourn. Anthr. Inst.vi. p. 398; Finsch,l.c.pp. 64, 85, 225; Roth, W. E.,N.W.C. Queensland Aborigines, p. 113; Wilken,Nederlandsch-Indië, pp. 37, 38;Führer durch das Museum für Völkerkunde, p. 87.

[313]Roth,l.c.p. 114.

[314]Wilken,l.c.p. 38; cf. also Steinen,l.c.pp. 195, 196.

[315]Westermarck,Human Marriage, p. 209.

[316]For some curious superstitions of this kind see Schneider,Die Naturvölker, i. p. 269.

[317]Somerville, inJourn. Anthr. Inst.xxiii. p. 368 (Notes on the New Hebrides).

[318]Elworthy,The Evil Eye, pp. 16, 148-154; Schurtz, inArchiv für Anthropologie, xxii. p. 60 (Amulette und Zaubermittel); Svoboda,Geschichte der Ideale, i. pp. 294-296, on obscene amulets in classical art. It may be remarked that ithyphallic talismans are especially numerous in and about New Guinea. Cf. Schmeltz in De Clercq,Nederlandsch Nieuw-Guinea, p. 244.

[319]Kleinpaul,Sprache ohne Worte, p. 275. Cf. also the obscene and indecent character of the devil dances on Ceylon—Sirr,Ceylon, ii. p. 52. To the same superstitious motives we may perhaps also ascribe the occurrence of improper dances and pantomimes at funerals,i.e.at an occasion when there is especial reason to fear the influence of malignant spirits. For instances of such funeral ceremonies see Laing,Travels, p. 368 (Soolimas); Metz,Neilgherry Hills, pp. 77, 78 (Badagas); Waitz,Anthropologie der Naturvölker, vi. p. 407 (Polynesia). The interpretation of these peculiar rites must, however, necessarily be only hypothetical. For other explanations of them see Réclus,Les Primitifs, p. 242, and Svoboda,l.c.i. p. 557.

[320]On exposure as an offence cf. the instructive instances quoted in Ellis,Man and Woman, p. 61.

[321]Ratzel,Völkerkunde, i. p. 64. On superstitious motives for covering the organs of generation cf. also Crawley inJourn. Anthr. Inst.xxiv., especially pp. 441, 442 (Sexual Taboo). The Bible text (Genesis ix. 21-25), which has been interpreted by Schurtz (Philosophie der Tracht, p. 56) as a case of modesty, is undoubtedly to be explained by reference to phallic superstitions.

[322]Spencer and Gillen,Native Tribes, p. 125. On somewhat similar notions entertained by the North American Indians, cf. the instances quoted in Tylor,Primitive Culture, ii. p. 24.

[323]Hartland,Legend of Perseus, i. pp. 179, 180; cf. also Marsden,Sumatra, p. 297 (Lampongs).

[324]Hartland,l.c.i. p. 170.

[325]Ibid.i. p. 170; Frazer,The Golden Bough, ii. p. 237.

[326]Cf. Westermarck,Human Marriage, pp. 173 sq.; Joest,Tätowiren, p. 56.

[327]Cf. Tetens and Kubary inJournal des Museum Godeffroy, ii. p. 16 (Yap); Kubary,l.c.viii. p. 133 (Pelew Islands: Gems and bracelets as badges and class distinctions); Angas,Polynesia, pp. 293, 297 (Tahiti: different ranks among the Areoi distinguished by different tattooings); Schmeltz,Ethnol. Abtheilung des Museum Godeffroy, pp. 182sq., 259-261, 478sq.(Fiji; Marquesas Islands; Samoa: tattooings as connected with distinctions of rank). These facts are, as Schmeltz remarks, in direct opposition to the statements of Finsch inVerhandlungen d. Berlin Anthropol. Gesellschaft, 1879, p. 414.—Lütke does not himself think that the richness of tattoo patterns on the Caroline Islands stands in any relation to the rank of the tattooed individual; but he admits that some members of his expedition had got such an impression,Voyage, i. pp. 359, 360. The belief of the Fijians, to which so curious an analogy has been found among the Eskimos (Lubbock,Prehist. Times, p. 565; Hall,Arctic Researches, p. 570), that only tattooed people are entitled to happiness after death may perhaps be connected with notions of an Elysium reserved for individuals of a certain rank. Cf. alsoYmer, iv. p. 317, on the views of the Pelew islanders as to nose ornaments as a condition for entering the realm of spirits, and Finsch,Ethnol. Erfahrungen, p. 316, quoting, with reservation, Kirby on a Gilbert’s Island paradise, open only to the spirits of tattooed people. With regard to the African tribes we are unable to adduce any unambiguous instances of scars as denoting rank and status. See, however, Ellis,Eẃe-speaking Peoples, p. 146.

[328]Wundt,Ethik.p. 152.

[329]Kubary,Journal des Museum Godeffroy, viii. p. 133 (Pelew and Ponape Islanders).

[330]Spencer,Principles of Sociology, ii. pp. 75, 174sq., 184sq.; Steinen,Unter den Naturvölkern, p. 179.

[331]With regard to the later developments of such triumphal signs comparee.g.Wuttke,Geschichte d. Schrift, i. pp. 108sq.; Wilken,Nederlandsch-Indië, pp. 36, 37; Joest,Welt-Fahrten, ii. p. 301 (Formosa); Burchell,Travels, ii. p. 535 (Bachapins).

[332]Schneider,Die Naturvölker, i. pp. 109, 110; Robley,Moko, p. 46; Godden inJourn. Anthr. Inst.xxvi. p. 185 (Nagas); Man,Journ. Anthr. Inst.xii. p. 35, thinks that the Andamanese tattooing is executed “primarily as ornamental, and secondarily as proving the courage of the individual and his (or her) power of enduring pain.”

[333]Schneider,l.c.i. p. 107.

[334]On tattooing as a pictography compare Wuttke,Geschichte der Schrift, i. pp. 97-99, 102.

[335]Stolpe,Tätowirung der Oster-Insulaner, p. 8.

[336]Cf. Sarasin,Forschungen auf Ceylon, iii. p. 511 (Magical cords worn by the Veddas: the custom considered to be of Singhalese origin); Man,Journ. Anthr. Inst.xii. p. 86 (Bone necklaces worn by the Andamanese as a cure for sickness);Ibid.p. 170 (Superstitious notions of the Andamanese with regard to tattooing); Stevens, “Wilde Stämme Malâkas,” inVeröff. d. Mus. Völkerkunde, ii. p. 145 (Amulet collars); Marshall,Todas, p. 49 (Rings and bracelets as charms); Elliot,Memoirs on the Races of the N. W. Provinces of India, i. p. 240 (Black “mouches” worn on the face for averting evil eye); Bock,Temples and Elephants, p. 170 (Superstitious tattooings among Burmese and Ngious); Smyth,Victoria, i. p. 112; and Taplin, “The Narrinyeri,” in Woods,Native Tribes, p. 21 (Hair of deceased worn around the head in order to make “the eyes large and the sight keen”); Roth,Tasmania, p. 76 (Bones of deceased worn as amulets); Kingsley,Travels, p. 448 (Charm-gems in W. Africa); Ellis,W. African Sketches, p. 9 (Bodily painting as medical cure among Fantis), pp. 191, 192 (Tattooing supposed to strengthen a child). For further interesting instances see Wuttke,Geschichte der Schrift, i. p. 77; cf. also the facts about laceration as medical cure collected on p. 67 in the preceding.

[337]Steinen,Unter den Naturvölkern, p. 184.

[338]Ibid.l.c.pp. 173, 186; cf. the assertions of Burton,Lake Regions, ii. p. 63 (Wajiji Tribe: Tattooing explained as a protection against the humid atmosphere); Roth,Tasmania, pp. 139-141.

[339]Lippert,Kulturgeschichte, i. pp. 18, 365, 366.

[340]Cf. Haddon,Evolution in Art, p. 203; Grosse,Anfänge der Kunst, pp. 130-133.

[341]Robley,Moko, pp. 10-16. Cf., however, Shortland (New Zealand, pp. 16, 17), who explains Moko as being only a “fashionable mode of adornment,” and Dieffenbach (New Zealand, ii. p. 34), who thinks that the use of Moko for signatures is a modern invention. Tattooings which serve as individual marks of recognition are mentioned by Heriot,Travels through the Canadas, p. 293; Fraser,Aborigines of New South Wales, p. 45; Herr Koeler (Monatsberichte der Gesellschaft für Erdkunde, iii. p. 51) thinks that the scars of the Australians—“these genealogical indices”—may to some extent make up for the want of proper names.

[342]With regard to marks of tribal distinction compare the facts collected by Spencer,Principles of Sociology, ii. pp. 72-75; Frazer,Totemism, pp. 26-30. Even those who do not believe in Mr. Frazer’s assertion that the paintings, coiffures, tattooings, etc., aim at an imitation of the totem animal, will be compelled to admit that they often serve as means of distinguishing members of the same totem group. Buckland,Anthropological Studies, pp. 224, 225, 231 (On tattooing); Starcke,The Primitive Family, pp. 42, 62; Wuttke,Geschichte der Schrift, i. pp. 80sq.Further instances, unmentioned by these authors, are to be found in Godden,Journ. Anthr. Inst.xxvi. pp. 184, 185 (Nagas and other Frontier Tribes of North-East India); Fytche,Burma, i. pp. 351, 352 (Khyengs said to tattoo their women in order to prevent their being carried off by neighbouring tribes); Im Thurn,Indians of Guiana, pp. 196, 305; Dobrizhoffer,The Abipones, ii. p. 19; Steinen,Unter den Naturvölkern Central Brasiliens, pp. 179, 180, 190; Kingsley,Travels in West Africa, pp. 530, 531; Ellis,West African Sketches, p. 191;Eẃe-speaking Peoples, p. 146; Lander,Journal, iii. p. 61 (Kacundas); Johnston,British Central Africa, pp. 422-424; Ward inJourn. Anthr. Inst.xxiv. p. 294 (Congo Tribes); Wissman,Im Inneren Afrikas, p. 246 (Bacubas). In his account of the Niger tribes M. Binger has succeeded in minutely classifying the tattoo patterns according to tribes and families (Binger,Du Niger, etc., ii. pp. 408-411). It is evidently impossible to decide to how great a degree the uniformity in the decorative systems of the several tribes has its origin in an intentional endeavour to develop a distinct tribal appearance. It may in many cases be merely a result of limited powers of invention.As to the scarification of the Australian natives the evidence seems to be contradictory. If we are to believe Mr. Taplin’s informer, incisions on the body would have been used by the Noocoonas in order to distinguish tribes “before whites came” (Taplin,Folklore of S. Australia, p. 65). These assertions have, however, been called in question by the informers of Curr (Australian Race, ii. pp. 468, 475), by Spencer and Gillen (Native Tribes, pp. 42-44), and by Stirling (Rep. Horn Exp. IV. Anthropology, p. 24); cf. also Roth,N. W. C. Queensland, pp. 110, 115.

Further instances, unmentioned by these authors, are to be found in Godden,Journ. Anthr. Inst.xxvi. pp. 184, 185 (Nagas and other Frontier Tribes of North-East India); Fytche,Burma, i. pp. 351, 352 (Khyengs said to tattoo their women in order to prevent their being carried off by neighbouring tribes); Im Thurn,Indians of Guiana, pp. 196, 305; Dobrizhoffer,The Abipones, ii. p. 19; Steinen,Unter den Naturvölkern Central Brasiliens, pp. 179, 180, 190; Kingsley,Travels in West Africa, pp. 530, 531; Ellis,West African Sketches, p. 191;Eẃe-speaking Peoples, p. 146; Lander,Journal, iii. p. 61 (Kacundas); Johnston,British Central Africa, pp. 422-424; Ward inJourn. Anthr. Inst.xxiv. p. 294 (Congo Tribes); Wissman,Im Inneren Afrikas, p. 246 (Bacubas). In his account of the Niger tribes M. Binger has succeeded in minutely classifying the tattoo patterns according to tribes and families (Binger,Du Niger, etc., ii. pp. 408-411). It is evidently impossible to decide to how great a degree the uniformity in the decorative systems of the several tribes has its origin in an intentional endeavour to develop a distinct tribal appearance. It may in many cases be merely a result of limited powers of invention.

As to the scarification of the Australian natives the evidence seems to be contradictory. If we are to believe Mr. Taplin’s informer, incisions on the body would have been used by the Noocoonas in order to distinguish tribes “before whites came” (Taplin,Folklore of S. Australia, p. 65). These assertions have, however, been called in question by the informers of Curr (Australian Race, ii. pp. 468, 475), by Spencer and Gillen (Native Tribes, pp. 42-44), and by Stirling (Rep. Horn Exp. IV. Anthropology, p. 24); cf. also Roth,N. W. C. Queensland, pp. 110, 115.

[343]For some further instances illustrating the use of “decoration” for purely practical purposes see Mallery, inRep. Bur. Ethnol.x. p. 418; Westermarck,Human Marriage, p. 176.

[344]Finsch,Ethnologische Erfahrungen, pp. 283, 284 (Mikronesia); inVerhandlungen d. Berlin Anthropol. Gesellschaft, 1879, p. 414 (Markesas Islands); and inZeitschrift für Ethnologie, xii. p. 308 (Ponape); Stirling inRep. Horn Exp.iv. p. 31 (Central Australia); Stokes,Discoveries, i. pp. 58, 59 (South-Western Australia); Bock,Temples and Elephants, pp. 170-172 (Laos).

[345]Spencer,Essays, ii. pp. 433-435 (The Origin of Music).

[346]On the stimulating influence which women may exercise on warriors, and on the sensitiveness of warriors to female appreciation or criticism, see for example Spencer,Descr. Soc.Div. I. Nr. iii. p. 60 (Tasmanians); Nr. v. p. 3 (Bedouins); Mantegazza,Physiologie des Hasses, pp. 143-145.

[347]Gurney,Power of Sound, p. 159, quoted by Wallaschek,Primitive Music, p. 211.

[348]Wallaschek,l.c.pp. 210-213.

[349]Hudson,The Naturalist in La Plata, p. 279.

[350]Groos,The Play of Animals, pp. 244, 245.

[351]Darwin,The Descent of Man, ii. pp. 387-409.

[352]Berchon, “Le tatouage,” inActes de l’Académie de Bordeaux, 1885, pp. 806, 807. Cf. also Joest,Tätowiren, pp. 29, 53-55, 60-65. Although Berchon himself remarks (p. 811) that in Polynesia the reverence for tattooing is dying out, he has not happened to think that this circumstance may have been the cause of the laxity in tattoo composition.

[353]Cf. Cook, (1st)Voyage, pp. 206-208; cf. p. 265 (Tahiti). For other Polynesian erotic dances see Marques inBoletim da Sociedade de Geographia de Lisboa, viii. p. 60 (Samoa); Turner,Samoa, p. 125; Gill,South. Pacific, p. 20 (Hervey Islands); Rienzi,Océanie, iii. p. 160 (Maori Slave Girls). On Polynesian dance parties, arranged in order to bring into notice the daughters of the chiefs and nobles, cf. Gill,From Darkness to Light, pp. 29, 253 (Mangaia); Ellis,Pol. Res.i. pp. 215-217 (Tahiti); Vancouver,Voyage, i. p. 119. (Tahiti). Examples of similar dances and pantomimes, often in plain connection with sexual orgies, can be found among Australians and Melanesians. Cf. especially Eyre,Expeditions into Central Australia, ii. p. 235; Mathew in Curr,Australian Race, iii. pp. 168, 169 (Mary River Natives). Koeler in his list of Australian words describes “Korrobbora” as an obscene dance-pantomime performed by men before the women;Monatsber. d. Ges. für Erdkunde zu Berlin, iii. p. 53; Mathews inJourn. Anthr. Inst.xxv. pp. 226-228 (Kamilaroi); Woods,Native Tribes, p. 38 (Taplin, “The Narrinyeri”), p. 243 (Schürmann, “Port Lincoln Tribe,” men and women dancing some rounds together); Spencer and Gillen,Native Tribes, p. 381. Few of these facts, however, entitle us to assume a simple purpose ofpleasingthe opposite sex.

[354]Burton,Zanzibar, i. pp. 430, 431; Ellis,West African Sketches, p. 226 (Country Dance in Mankessin); Laing,Travels, pp. 104, 105 (Timannees); Nachtigal,Sahărâ und Sûdân, i. pp. 101, 102 (Murzuk, Fezzân); Sparrman,Resa, i. p. 421 (Hottentots). For general descriptions of this kind of dancing see Fr. Müller,Allgemeine Ethnographie, p. 172.

[355]Marsden,Sumatra, p. 298 (Lampong Country); Brenner,Besuch bei den Kannibalen, p. 331 (Sumatra); Joest,Weltfahrten, ii. pp. 159, 160 (Seram); Blumentritt,Filippinen, p. 17 (Tagals), p. 41 (Catalangaus).

[356]Dalton,Ethnology of Bengal, pp. 196-198 (Hos and Mundaris); Lewin,Wild Races, pp. 123-125 (Khyoungtha Love Songs), p. 188 (Chukma Songs); Müller,l.c.p. 471 (Kolh Dances).

[357]Dalton,l.c.pp. 142-144 (Bhuiyas).

[358]Ibid.pp. 135, 149, 300.

[359]Ibid.p. 196.

[360]Lewin,Wild Races, pp. 123-125.

[361]Ibid.p. 188.

[362]Selenka,Sonnige Welten, pp. 349-352; Brenner,Besuch bei den Kannibalen, pp. 328sq.(Bataks); Forbes,Wanderings, p. 149; Marsden,Sumatra, pp. 197, 198, 267; Rienzi,Océanie, i. pp. 134, 135, all on poetry from Sumatra; Blumentritt,Filippinen, p. 17; Jagor,Filippinen, p. 236 (Bisayas); Martin,Mollukken, pp. 292, 293; Hickson,Celebes, pp. 272-274, 301-304.

[363]Curr,Australian Race, iii. pp. 168, 169.

[364]Cf. on the erotic poetry in Tahiti, Cook, (3rd)Voyage, ii. p. 149; on Maori erotic poetry, Dieffenbach,New Zealand, ii. p. 57.

[365]Morgan,Iroquois, pp. 260, 284-287; Baker,Musik der Nordamerikanischen Wilden, p. 56.

[366]Cf. Brinton,Essays, pp. 293-297; Markham,Ollanta, pp. 1, 2.

[367]Hyades,Mission Scientifique, vii. p. 377; cf. p. 239.

[368]Bailey,Trans. Ethnol. Soc.N. S. ii. p. 301; Davy,Ceylon, p. 118; Deschamps,Au pays des Veddas, pp. 386-389; Emerson Tennent,Ceylon, ii. p. 450; Hoffmeister,Travels, p. 164; Sarasin,Ergebnisse, iii. pp. 512-518, 546; Schmidt,Ceylon, pp. 73, 74; De Zoysa,Journ. Ceylon Br. R. A. S.1881, p. 114,—all on Vedda dancing.Sarasin,l.c.pp. 510, 519-523; Bailey,l.c.p. 289; Deschamps,l.c.pp. 386sq.; Nevill inThe Taprobanian, ii. pp. 121-127; De Zoysa,l.c.pp. 98-115,—all on Vedda poetry.

Sarasin,l.c.pp. 510, 519-523; Bailey,l.c.p. 289; Deschamps,l.c.pp. 386sq.; Nevill inThe Taprobanian, ii. pp. 121-127; De Zoysa,l.c.pp. 98-115,—all on Vedda poetry.

[369]See Fritsch,Eingeborenen Süd-Afrikas, pp. 425, 426; Holub,Süd-Afrika, ii. pp. 465, 469, 470; and the interesting communication inThe Academy, 1878, p. 463.

[370]Roth, W. E.,N. W. C. Queensland Aborigines, pp. 119, 120, 131; Spencer and Gillen,Native Tribes, passim (On the elaborate decorations and paraphernalia used in the dramatic rites of initiation); Hill and Thornton,Aborigines of New South Wales, pp. 7, 8; Lang,Australia, pp. 28, 29.

[371]Cf. Darwin,The Descent of Man, ii. pp. 400, 401, 418.

[372]Scott, “Sex and Art,” inAmerican Journal of Psychology, vii., especially p. 183.

[373]Cf. Büchner,Liebe und Liebes-Leben, p. 53.

[374]Savage,New Zealand, pp. 84, 85; Ellis,Polynesian Res.i. p. 217 (Tahiti); Gill,The South. Pacific, p. 20; Romilly,My Verandah in New Guinea, p. 88.

[375]Sarasin,Ergebnisse, iii. p. 518.

[376]Cf.e.g.Johnston,British Central Africa, p. 408; Crawley, “Sexual Taboo,”passim, inJourn. Anthr. Inst.xxiv.

[377]Cf.e.g.Lütke,Voyage, ii. pp. 276, 277, on Tschuktschi dance; Cook, (3rd)Voyage, i. p. 251, on the dance of the Hapaee women, some of the motions in which would, by a European, be thought rather indecent, though perhaps they meant only to display the astonishing variety of their movements.

[378]Reeves,Brown Men and Women, p. 160.

[379]Curr,Austr. Race, iii. p. 169 (Mathew, Mary River), on songs describing the charms of a sweetheart. “Such songs are only known to a few individuals, and are sung in private.”

[380]Cook. (3rd)Voyage, ii. p. 149.

[381]Spencer,Descr. Soc.Division I. Nr. v. p. 30.

[382]Cf. Johnston,British Central Africa, p. 408.

[383]Schurtz,Das Augenornament, pp. 49, 54.

[384]Cf. p. 217 in the preceding.

[385]Mathews inJourn. Anthr. Inst.xxiv. p. 424.

[386]Fritsch,Die Eingeborenen Süd-Afrikas, p. 140.

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