The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 09 of 12)

312

Manuk Abeghian, Der armenische Volksglaube (Leipsic, 1899), pp. 31 sq.

313

Paul Reina, “Über die Bewohner der Insel Rook,” Zeitschrift für allgemeine Erdkunde, N.F., iv. (1858) p. 356.

314

R. Parkinson, Im Bismarck-Archipel (Leipsic, 1887), p. 142; id., Dreissig Jahre in der Südsee (Stuttgart, 1907), p. 119.

315

O. Opigez, “Aperçu général sur la Nouvelle-Calédonie,” Bulletin de la Société de Géographie (Paris), VII. Série, vii. (1886) p. 443.

316

S. Gason, in Journal of the Anthropological Institute, xxiv. (1895) p. 170.

317

Rev. James Macdonald, Religion and Myth (London, 1893), pp. 100-102. The writer, who describes the ceremony at first hand, remarks that “there is no periodic purging of devils, nor are more spirits than one expelled at a time.” He adds: “I have noticed frequently a connection between the quantity of grain that could be spared for making beer, and the frequency of gatherings for the purging of evils.”

318

[P. N. Wilken], “De godsdienst en godsdienstplegtigheden der Alfoeren in de Menahassa op het eiland Celebes,” Tijdschrift voor Nederlandsch Indië, December 1849, pp. 392-394; id., “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) pp. 149 sqq.; J. G. F. Riedel, “De Minahasa in 1825,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xviii. (1872) pp. 521 sq. Wilken's first and fuller account is reprinted in N. Graafland's De Minahassa (Rotterdam, 1869), i. 117-120. A German translation of Wilken's earlier article is printed in Zeitschrift für allgemeine Erdkunde, N.F., x. (1861) pp. 43-61.

319

J. G. F. Riedel, “Galela und Tobeloresen,” Zeitschrift für Ethnologie, xvii. (1885) p. 82; G. A. Wilken, “Het Shamanisme bij de Volken van de Indischen Archipel,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indie, xxxvi. (1887) p. 484; id., Verspreide Geschriften (The Hague, 1912), iii. 383. When smallpox is raging, the Toradjas of Central Celebes abandon the village and live in the bush for seven days in order to make the spirit of smallpox believe that they are all dead. But it does not appear that they forcibly expel him from the village. See N. Adriani en Alb. C. Kruijt, De Bare'e-sprekende Toradja's van Midden-Celebes, i. (Batavia, 1912) p. 417.

320

C. M. Pleyte, “Ethnographische Beschrijving der Kei-eilanden,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) pp. 834 sq. A briefer account of the custom had previously been given by J. G. F. Riedel (De sluik- en kroesharige rassen tusschen Selebes en Papua, The Hague, 1886, p. 239).

321

J. T. Nieuwenhuisen en H. C. B. von Rosenberg, “Verslag omtrent het eiland Nias,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschapen, xxx. (Batavia, 1863) pp. 116 sq.; H. von Rosenberg, Der Malayische Archipel (Leipsic, 1878), pp. 174 sq. Compare L. N. H. A. Chatelin, “Godsdienst en Bijgeloof der Niassers,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvi. (1880) p. 139; E. Modigliani, Un Viaggio a Nías (Milan, 1890), pp. 195, 382. The Dyaks also drive the devil at the point of the sword from a house where there is sickness. See C. Hupe, “Korte verhandeling over de godsdienst, zeden, enz. der Dajakkers,” Tijdschrift voor Neérlands Indië, 1846, dl. iii. p. 149.

322

Fr. Kramer, “Der Götzendienst der Niasser,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiii. (1890) pp. 486-488.

323

Herodotus, i. 172.

324

G. C. Wheeler, “Sketch of the Totemism and Religion of the People of the Islands in the Bougainville Straits (Western Solomon Islands),” Archiv für Religionswissenschaft, xv. (1912) pp. 49, 51 sq.

325

C. J. F. S. Forbes, British Burma (London, 1878), p. 233; Shway Yoe, The Burman, his Life and Notions (London, 1882), i. 282, ii. 105 sqq.; A. Bastian, Die Völker des östlichen Asien, ii. 98; Max and Bertha Ferrars, Burma (London, 1900), p. 128.

326

(Sir) J. George Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States, Part ii. vol. i. (Rangoon, 1901) p. 440.

327

T. H. Lewin, Wild Tribes of South-Eastern India (London, 1870), p. 226.

328

J. J. M. de Groot, The Religious System of China, vi. (Leyden, 1910) pp. 981 sqq.; id., The Religion of the Chinese (New York, 1910), pp. 40 sqq.

329

This description is taken from a newspaper-cutting, which was sent to me from the west of Scotland in October 1890, but without the name or date of the paper. The account, which is headed “Exorcism of the Pest Demon in Japan,” purports to be derived from a series of notes on medical customs of the Japanese, which were contributed by Dr. C. H. H. Hall, of the U.S. Navy, to the Sei-I Kwai Medical Journal. Compare Lafcadio Hearn, Glimpses of Unfamiliar Japan (London, 1894), i. 147.

330

Masanao Koike, “Zwei Jahren in Korea,” Internationales Archiv für Ethnographie, iv. (1891) p. 10; Mrs. Bishop, Korea and her Neighbours (London, 1898), ii. 240.

331

Lettres édifiantes et curieuses, Nouvelle Édition (Paris, 1780-1783), xvi. 206. It will be noticed that in this and the preceding case the principle of expulsion is applied for the benefit of an individual, not of a whole community. Yet the method of procedure in both is so similar to that adopted in the cases under consideration that I have allowed myself to cite them.

332

G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in Westafrika,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, xii. (1877) pp. 414 sq.

333

H. Hecquard, Reise an die Küste und in das Innere von West-Afrika (Leipsic, 1854), p. 43.

334

Dr. A. Plehn, “Beobachtungen in Kamerun, über die Anschauungen und Gebräuche einiger Negerstämme,” Zeitschrift für Ethnologie, xxxvi. (1904) pp. 717 sq.

335

Ph. Paulitschke, Ethnographie Nordost-Afrikas: die materielle Cultur der Danâkil, Galla und Somâl (Berlin, 1893), p. 177.

336

F. Gabriel Sagard, Le Grand Voyage du Pays des Hurons, pp. 279 sqq. (195 sq. of the reprint, Paris, Libraire Tross, 1865). Compare Relations des Jésuites, 1639, pp. 88-92 (Canadian reprint, Quebec, 1858), from which it appears that each man demanded the subject of his dream in the form of a riddle, which the hearers tried to solve. The custom of asking riddles at certain seasons or on certain special occasions is curious and has not yet, so far as I know, been explained. Perhaps enigmas were originally circumlocutions adopted at times when for certain reasons the speaker was forbidden the use of direct terms. They appear to be especially employed in the neighbourhood of a dead body. Thus in Bolang Mongondo (Celebes) riddles may never be asked except when there is a corpse in the village. See N. P. Wilken en J. A. Schwarz, “Allerlei over het land en volk van Bolaäng Mongondou,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xi. (1867) p. 357. In the Aru archipelago, while a corpse is uncoffined, the watchers propound riddles to each other, or rather they think of things which the others have to guess. See J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, pp. 267 sq. In Brittany after a burial, when the rest have gone to partake of the funeral banquet, old men remain behind in the graveyard, and having seated themselves on mallows, ask each other riddles. See A. de Nore, Coutumes, Mythes et Traditions des Provinces de France (Paris and Lyons, 1846), p. 199. Among the Akamba of British East Africa boys and girls at circumcision have to interpret certain pictographs cut on sticks: these pictographs are called “riddles.” See C. W. Hobley, Ethnology of A-Kamba and other East African Tribes (Cambridge, 1910), pp. 71 sq. In Vedic times the priests proposed enigmas to each other at the great sacrifice of a horse. See The Satapatha Brahmana, translated by J. Eggeling, Part v. (Oxford, 1900), pp. 314-316 (Sacred Books of the East, vol. xliv.); H. Oldenberg, Die Religion des Veda (Berlin, 1894), p. 475. Compare O. Schrader, Reallexikon der indogermanischen Altertumskunde (Strasburg, 1901), pp. 647 sq. Among Turkish tribes of Central Asia girls publicly propound riddles to their wooers, who are punished if they cannot read them. See H. Vambery, Das Türkenvolk (Leipsic, 1885), pp. 232 sq. Among the Alfoors of Central Celebes riddles may only be asked during the season when the fields are being tilled and the crops are growing. People meeting together at this time occupy themselves with asking riddles and telling stories. As soon as some one has found the answer to a riddle, they all cry out, “Make our rice to grow, make fat ears to grow both in the valleys and on the heights.” But during the months which elapse between harvest and the preparation of new land for tillage the propounding of enigmas is strictly forbidden. The writer who reports the custom conjectures that the cry “Make our rice to grow” is addressed to the souls of the ancestors. See A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) pp. 142 sq. Amongst the Toboongkoo of Central Celebes riddles are propounded at harvest and by watchers over a corpse. See A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xliv. (1900) pp. 223, 228.