The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12)

466

Ch. Dallet, Histoire de l'Église de Coreé (Paris, 1874), i. pp. xxiv-xxvi. The king sometimes, though rarely, left his palace. When he did so, notice was given beforehand to his people. All doors must be shut and each householder must kneel before his threshold with a broom and a dust-pan in his hand. All windows, especially the upper ones, must be sealed with slips of paper, lest some one should look down upon the king. See W. E. Griffis, Corea, the Hermit Nation, p. 222. These customs are now obsolete (G. N. Curzon, Problems of the Far East, Westminster, 1896, pp. 154 sq. note).

467

This I learned from the late Mr. W. Simpson, formerly artist of the Illustrated London News.

468

Richard, “History of Tonquin,” in Pinkerton's Voyages and Travels, ix. 746.

469

Shway Yoe, The Burman (London, 1882), i. 30 sq.; compare Indian Antiquary, xx. (1891) p. 49.

470

G. Taplin, “The Narrinyeri,” in Native Tribes of South Australia (Adelaide, 1879), pp. 24-26; id., in E. M. Curr, The Australian Race, ii. p. 247.

471

G. Taplin, “The Narrinyeri,” in Native Tribes of South Australia, p. 63; id., “Notes on the Mixed Races of Australia,” Journal of the Anthropological Institute, iv. (1875) p. 53; id., in E. M. Curr, The Australian Race, ii. 245.

472

H. E. A. Meyer, “Manners and Customs of the Aborigines of the Encounter Bay Tribe,” in Native Tribes of South Australia, p. 196.

473

R. H. Codrington, The Melanesians, pp. 203 sq., compare pp. 178, 188, 214.

474

G. Turner, Samoa, pp. 302 sq. See The Magic Art and the Evolution of Kings, i. 341 sq.

475

K. Vetter, Komm herüber und hilf uns! iii. (Barmen, 1898) p. 9; M. Krieger, Neu-Guinea, pp. 185 sq.; R. Parkinson, “Die Berlinhafen Section, ein Beitrag zur Ethnographie der Neu-Guinea Küste,” Internationales Archiv für Ethnographie, xiii. (1900) p. 44; M. J. Erdweg, “Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” Mittheilungen der Anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 287.

476

Mgr. Couppé, “En Nouvelle-Poméranie,” Missions Catholiques, xxiii. (1891) p. 364; J. Graf Pfeil, Studien und Beobachtungen aus der Südsee (Brunswick, 1899), pp. 141 sq.; P. A. Kleintitschen, Die Küstenbewohner der Gazellehalbinsel (Hiltrup bei Münster, n. d.), pp. 343 sq.

477

O. Dapper, Description de l'Afrique, p. 330. We have seen that the food left by the king of the Monbutto, is carefully buried (above, p. 119 (#x_9_i24)).

478

Bosman's “Guinea,” in Pinkerton's Voyages and Travels, xvi. 487.

479

P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) p. 126.

480

W. Caland, Altindisches Zauberritual, pp. 163 sq.

481

Pliny, Nat. Hist. xxviii. 19. For other examples of witchcraft wrought by means of the refuse of food, see E. S. Hartland, The Legend of Perseus, ii. 83 sqq.

482

On the covenant entered into by eating together see the classical exposition of W. Robertson Smith, The Religion of the Semites

(London, 1894), pp. 269 sqq. For examples of the blood-covenant, see H. C. Trumbull, The Blood Covenant (London, 1887). The examples might easily be multiplied.

483

Kaempfer's “History of Japan,” in Pinkerton's Voyages and Travels, vii. 717.

484

Rev. Lorimer Fison, in a letter to me dated August 26, 1898. In Fijian, kana is to eat; the meaning of lama is unknown.

485

“Coutumes étranges des indigènes du Djebel-Nouba,” Missions Catholiques, xiv. (1882) p. 460; Father S. Carceri, “Djebel-Nouba,” ibid. xv. (1883) p. 450. The title of the priestly king is cogiour or codjour. “The codjour is the pontifical king of each group of villages; it is he who regulates and administers the affairs of the Nubas. He is an absolute monarch, on whom all depend. But he has no princely privileges or immunities; no royal insignia, no badge mark him off from his subjects. He lives like them by the produce of his fields and his industry; he works like them, earns his daily bread, and has no guard of honour, no tribunal, no code of laws, no civil list” (Father S. Carceri, loc. cit.).

486

“Der Muata Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas und andere von Süd-Afrika,” Zeitschrift für allgemeine Erdkunde (Berlin), vi. (1856) pp. 398 sq.; F. T. Valdez, Six Years of a Traveller's Life in Western Africa (London, 1861), ii. 251 sq.

487

W. Mariner, The Natives of the Tonga Islands,

i. 141 sq. note, 434 note, ii. 82 sq., 221-224; Captain J. Cook, Voyages (London, 1809), v. 427 sq. Similarly in Fiji any person who had touched the head of a living chief or the body of a dead one was forbidden to handle his food, and must be fed by another (J. E. Erskine, The Western Pacific, p. 254).

488

On the custom of touching for the King's Evil, see The Magic Art and the Evolution of Kings, vol. i. pp. 368 sqq.

489

“The idea in which this law [the law of taboo or tapu, as it was called in New Zealand] originated appears to have been, that a portion of the spiritual essence of an atua or of a sacred person was communicated directly to objects which they touched, and also that the spiritual essence so communicated to any object was afterwards more or less retransmitted to anything else brought into contact with it” (E. Shortland, Traditions and Superstitions of the New Zealanders, Second Edition, London, 1856, p. 102). Compare id., Maori Religion and Mythology, p. 25.