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

337

A. d'Orbigny, Voyage dans l'Amérique Méridionale, ii. (Paris and Strasburg, 1839-1843) p. 190.

338

Pedro Lozano, Description Chorographica del Terreno, Rios, Arboles, y Animales de las dilatadissimas Provincias del Gran Chaco, Gualamba, etc. (Cordova, 1733) p. 100.

339

H. H. Bancroft, Natives Races of the Pacific States (London, 1875-1876), i. 589 note 259, quoting Arlegui, Chrón. de Zacatecas, pp. 152-3, 182.

340

Bertram S. Carey and H. N. Tuck, The Chin Hills, i. (Rangoon, 1896) p. 198.

341

Rev. W. Ridley, in J. D. Lang's Queensland (London, 1861), p. 441. Compare Rev. W. Ridley, Kamilaroi (Sydney, 1875), p. 149.

342

Report of the International Polar Expedition to Point Barrow, Alaska (Washington, 1885), pp. 42 sq. It is said that in Thule, where the sun disappeared below the horizon for forty days every winter, the greatest festival of the year was held when the luminary reappeared. “It seems to me,” says Procopius, who records the fact, “that though the same thing happens every year, these islanders are very much afraid lest the sun should fail them altogether.” See Procopius, De bello Gothico, ii. 15.

343

Fr. Boas, “The Eskimo,” Proceedings and Transactions of the Royal Society of Canada for 1887, vol. v. (Montreal, 1888) sect. ii. 36 sq.; id., “The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology (Washington, 1888), pp. 603 sq. Elsewhere, however, the writer mentions a different explanation of the custom of harpooning Sedna. He says: “Sedna feels kindly towards the people if they have succeeded in cutting her. If there is no blood on the knife, it is an ill omen. As to the reason why Sedna must be cut, the people say that it is an old custom, and that it makes her feel better, that it is the same as giving a thirsty person drink.” See Fr. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. (New York, 1901) p. 139. However, this explanation may well be an afterthought devised to throw light on an old custom of which the original meaning had been forgotten.

344

W. Jochelson, The Koryak (Leyden and New York, 1908), p. 88 (The Jesup North Pacific Expedition, vol. vi., Memoir of the American Museum of Natural History).

345

Above, p. 121 (#x_12_i19).

346

Relations des Jésuites, 1656, pp. 26-28 (Canadian reprint, Quebec, 1858); J. F. Lafitau, Mœurs des Sauvages Ameriquains (Paris, 1724), i. 367-369; Charlevoix, Histoire de la Nouvelle France, vi. 82 sqq.; Timothy Dwight, Travels in New England and New York (London, 1823), iv. 201 sq.; L. H. Morgan, League of the Iroquois (Rochester, 1851), pp. 207 sqq.; Mrs. E. A. Smith, “Myths of the Iroquois,” Second Annual Report of the Bureau of Ethnology (Washington, 1883), pp. 112 sqq.; Horatio Hale, “Iroquois Sacrifice of the White Dog,” American Antiquarian, vii. (1885) pp. 7 sqq.; W. M. Beauchamp, “Iroquois White Dog Feast,” ibid. pp. 235 sqq. “They had one day in the year which might be called the Festival of Fools; for in fact they pretended to be mad, rushing from hut to hut, so that if they ill-treated any one or carried off anything, they would say next day, ‘I was mad; I had not my senses about me.’ And the others would accept this explanation and exact no vengeance” (L. Hennepin, Description de la Louisiane, Paris, 1683, pp. 71 sq.).

347

J. H. Payne, quoted in “Observations on the Creek and Cherokee Indians, by W. Bartram, 1789, with prefatory and supplementary notes by E. G. Squier,” Transactions of the American Ethnological Society, vol. iii. Part i. (1853) p. 78.

348

C. Gay, “Fragment d'un voyage dans le Chili et au Cusco patrie des anciens Incas,” Bulletin de la Société de Géographie (Paris), ii. Série, xix. (1843) pp. 29 sq.

349

Garcilasso de la Vega, Royal Commentaries of the Yncas, translated by (Sir) Clements R. Markham (Hakluyt Society, London, 1869-1871), Part i. bk. vii. ch. 6, vol. ii. pp. 228 sqq.; Molina, “Fables and Rites of the Yncas,” in Rites and Laws of the Yncas (Hakluyt Society, 1873), pp. 20 sqq.; J. de Acosta, History of the Indies, bk. v. ch. 28, vol. ii. pp. 375 sq. (Hakluyt Society, London, 1880). The accounts of Garcilasso and Molina are somewhat discrepant, but this may be explained by the statement of the latter that “in one year they added, and in another they reduced the number of ceremonies, according to circumstances.” Molina places the festival in August, Garcilasso and Acosta in September. According to Garcilasso there were only four runners in Cuzco; according to Molina there were four hundred. Acosta's account is very brief. In the description given in the text features have been borrowed from all three accounts, where these seemed consistent with each other.

350

W. Bosman, “Description of the Coast of Guinea,” in J. Pinkerton's Voyages and Travels, xvi. (London, 1814) p. 402; Pierre Bouche, La Côte des Esclaves (Paris, 1885), p. 395.

351

Rev. J. Leighton Wilson, Western Africa (London, 1856), p. 217.

352

Narrative of Captain James Fawckner's Travels on the Coast of Benin, West Africa (London, 1837), pp. 102 sq.

353

“Extracts from Diary of the late Rev. John Martin, Wesleyan Missionary in West Africa, 1843-1848,” Man, xii. (1912) pp. 138 sq. Compare Major A. J. N. Tremearne, The Tailed Head-hunters of Nigeria (London, 1912), pp. 202 sq.

354

S. Crowther and J. C. Taylor, The Gospel on the Banks of the Niger (London, 1859), p. 320.

355

Mansfield Parkyns, Life in Abyssinia, Second Edition (London, 1868), pp. 285 sq.

356

George Brown, D.D., Melanesians and Polynesian (London, 1910), pp. 413 sq.

357

As to the ceremony of eating the new yams, see Spirits of the Corn and of the Wild, ii. 58 sqq.

358

J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 305-307. At Kotedougou a French officer saw a number of disguised men called dou dancing and performing various antics about the houses, under the trees, and in the fields. Hemp and palm leaves were sewn on their garments and they wore caps of hemp surmounted by a crest of red-ochred wood, sometimes by a wooden beak of a bird. He gathered that the ceremony takes place at the beginning of winter, and he thought that the processions “are perhaps intended to drive away the evil spirits at the season of tillage or perhaps also to procure rain.” See Le Capitaine Binger, Du Niger au Golfe de Guinée par le pays de Kong et le Mossi (Paris, 1892), pp. 378-380.

359

E. T. Dalton, Descriptive Ethnology of Bengal (Calcutta, 1872), pp. 196 sq. We have seen that among the Pondos of South Africa the harvest festival of first-fruits is in like manner a period of licence and debauchery. See Spirits of the Corn and of the Wild, ii. 66 sq.

360

Major J. Biddulph, Tribes of the Hindoo Koosh (Calcutta, 1880), p. 103.

361

W. Macpherson, Memorials of Service in India from the Correspondence of the late Major S. C. Macpherson (London, 1865), pp. 357 sq. Possibly this case belongs more strictly to the class of mediate expulsions, the devils being driven out upon the car. Perhaps, however, the car with its contents is regarded rather as a bribe to induce them to go than as a vehicle in which they are actually carted away. Anyhow it is convenient to take this case along with those other expulsions of demons which are the accompaniment of an agricultural festival.