The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12)

P. Drechsler, Sitte, Brauch, und Volksglaube in Schlesien (Leipsic, 1903-1906), ii. 64, § 419.

712

W. R. S. Ralston, Songs of the Russian People, Second Edition (London, 1872), pp. 251 sq. As to Perun, the old Slavonic thunder-god, see The Magic Art and the Evolution of Kings, ii. 365.

713

Rev. Walter Gregor, Notes on the Folk-lore of the North-east of Scotland (London, 1881), p. 182.

714

See above, pp. 136 (#x_14_i10)sqq.

715

A. Germain, “Note zur Zanzibar et la Côte Orientale d'Afrique,” Bulletin de la Société de Géographie (Paris), Vème Série, xvi. (1868) p. 555.

716

E. Modigliani, Un Viaggio a Nías (Milan, 1890), p. 593.

717

J. Spieth, Die Ewe-Stämme (Berlin, 1906), p. 303. In the Central Provinces of India “sometimes the oldest man in the house cuts the first five bundles of the crop and they are afterwards left in the fields for the birds to eat. And at the end of harvest the last one or two sheaves are left standing in the field and any one who likes can cut and carry them away. In some localities the last sheaves are left standing in the field and are known as barhona, or the giver of increase. Then all the labourers rush together at this last patch of corn and tear it up by the roots; everybody seizes as much as he can [and] keeps it, the master having no share in this patch. After the barhona has been torn up all the labourers fall on their faces to the ground and worship the field” (A. E. Nelson, Central Provinces Gazetteers, Bilaspur District, vol. A, 1910, p. 75). This quotation was kindly sent to me by Mr. W. Crooke; I have not seen the original. It seems to shew that in the Central Provinces the last corn is left standing on the field as a portion for the corn-spirit, and that he is believed to be immanent in it; hence the name of “the giver of increase” bestowed on it, and the eagerness with which other people, though not the owner of the land, seek to appropriate it.

718

See above, pp. 93 (#x_12_i4)sq.

719

See above, pp. 36 (#x_8_i5), 74 (#x_10_i3).

720

Leviticus, xix. 9 sq., xxiii. 22; Deuteronomy, xxiv. 19-21.

721

See above, pp. 46 (#x_8_i21)sq., 53 (#x_8_i31)sqq., and below, vol. ii. pp. 109 sqq.

722

W. Mannhardt, Mythologische Forschungen, pp. 49 sq.; A. Wuttke, Der deutsche Volksaberglaube

(Berlin, 1869), p. 254, § 400; M. Töppen, Aberglaube aus Masuren

(Danzig, 1867), p. 57. The same belief is held and acted upon in Japan (L. Hearn, Glimpses of Unfamiliar Japan, London, 1904, ii. 603).

723

The explanation of the custom is W. Mannhardt's (Mythologische Forschungen, p. 49).

724

Odyssey, xvii. 485 sqq. Compare Plato, Sophist, p. 216 A.

725

A. C. Kruijt, “Mijne eerste ervaringen te Poso,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxvi. (1892) p. 402.

726

For throwing him into the water, see p. 225 (#x_21_i37).

727

Cieza de Leon, Travels, translated by C. R. Markham, p. 203 (Hakluyt Society, London, 1864).

728

Juan de Velasco, Histoire du Royaume de Quito, i. (Paris, 1840) pp. 121 sq. (Ternaux-Compans, Voyages, Relations et Mémoires Originaux pour servir à l'Histoire de la Découverte de l'Amérique, vol. xviii.).

729

Brasseur de Bourbourg, Histoire des Nations civilisées du Mexique et de l'Amérique Centrale (Paris, 1857-1859), i. 274; H. H. Bancroft, Native Races of the Pacific States (London, 1875-1876), ii. 340.

730

Brasseur de Bourbourg, “Aperçus d'un voyage dans les États de San-Salvador et de Guatemala,” Bulletin de la Société de Géographie (Paris), IVème Série, xiii. (1857) pp. 278 sq.

731

Herrera, quoted by A. Bastian, Die Culturländer des alten Amerika (Berlin, 1878), ii. 379 sq. See Adonis, Attis, Osiris, Second Edition, pp. 338 sq.

732

E. James, Account of an Expedition from Pittsburgh to the Rocky Mountains (London, 1823), ii. 80 sq.; H. R. Schoolcraft, Indian Tribes of the United States (Philadelphia, 1853-1856), v. 77 sqq.; J. De Smet, in Annales de la Propagation de la Foi, xi. (1838) pp. 493 sq.; id., in Annales de la Propagation de la Foi, xv. (1843) pp. 277-279; id., Voyages aux Montagnes Rocheuses, Nouvelle Edition (Paris and Brussels, 1873), pp. 121 sqq. The accounts by Schoolcraft and De Smet of the sacrifice of the Sioux girl are independent and supplement each other. According to De Smet, who wrote from the descriptions of four eye-witnesses, the procession from hut to hut for the purpose of collecting wood took place on the morning of the sacrifice. Another description of the sacrifice is given by Mr. G. B. Grinnell from the recollection of an eye-witness (Pawnee Hero Stories and Folk-tales, New York, 1889, pp. 362-369). According to this last account the victim was shot with arrows and afterwards burnt. Before the body was consumed in the fire a man pulled out the arrows, cut open the breast of the victim, and having smeared his face with the blood ran away as fast as he could.

733

J. B. Labat, Relation historique de l'Ethiopie occidentale (Paris, 1732), i. 380.

734

John Adams, Sketches taken during Ten Voyages in Africa between the years 1786 and 1800 (London, n. d.), p. 25.

735