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

J. Dawson, Australian Aborigines, p. 42.

1380

C. W. Schürmann, in Native Tribes of South Australia, p. 247.

1381

H. H. Bancroft, Native Races of the Pacific States, iii. 156.

1382

Myron Eels, “The Twana, Chemakum, and Klallam Indians of Washington Territory,” Annual Report of the Smithsonian Institution for 1887, p. 656.

1383

S. R. M'Caw, “Mortuary Customs of the Puyallups,” The American Antiquarian and Oriental Journal, viii. (1886) p. 235.

1384

J. F. Lafitau, Mœurs des sauvages ameriquains (Paris, 1724), ii. 434. Charlevoix merely says that the taboo on the names of the dead lasted “a certain time” (Histoire de la Nouvelle France, vi. 109). “A good long while” is the phrase used by Captain J. G. Bourke in speaking of the same custom among the Apaches (On the Border with Crook, p. 132).

1385

Gabriel Sagard, Le Grand Voyage du pays des Hurons, Nouvelle Édition (Paris, 1865), p. 202. The original edition of Sagard's book was published at Paris in 1632.

1386

Relations des Jésuites, 1636, p. 131; id., 1642, pp. 53, 85; id., 1644, pp. 66 sq. (Canadian reprint, Quebec, 1858).

1387

Daniel W. Harmon, quoted by Rev. Jedidiah Morse, Report to the Secretary of War of the United States on Indian Affairs (New-Haven, 1822), Appendix, p. 345. The custom seems now to be extinct. It is not mentioned by Father A. G. Morice in his accounts of the tribe (in Proceedings of the Canadian Institute, Third Series, vol. vii. 1888-89; Transactions of the Canadian Institute, vol. iv. 1892-93; Annual Archaeological Report, Toronto, 1905).

1388

Ch. Wilkes, Narrative of the United States Exploring Expedition (New York, 1851), iv. 453.

1389

E. J. Jessen, De Finnorum Lapponumque Norwegicorum religione pagana, pp. 33 sq. (bound up with C. Leemius, De Lapponibus Finmarchiae eorumque lingua, vita, et religione pristina commentatio, Copenhagen, 1767).

1390

Major S. C. Macpherson, Memorials of Service in India (London, 1865), pp. 72 sq.

1391

C. Spiess, “Einiges über die Bedeutung der Personennamen der Evheer in Togo-Gebiete,” Mittheilungen des Seminars für orientalische Sprachen zu Berlin, vi. (1903) Dritte Abtheilung, pp. 56 sq.

1392

A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast, p. 152; id., The Ewe-speaking Peoples of the Slave Coast, pp. 153 sq. In the former passage the writer says nothing about the child's name. In the latter he merely says that an ancestor is supposed to have sent the child, who accordingly commonly takes the name of that ancestor. But the analogy of other peoples makes it highly probable that, as Col. Ellis himself states in his later work (The Yoruba-speaking Peoples), the ancestor is believed to be incarnate in the child. That the Yoruba child takes the name of the ancestor who has come to life again in him is definitely stated by A. Dieterich in Archiv für Religionswissenschaft, viii. (1904) p. 20, referring to Zeitschrift für Missionskunde und Religionswissenschaft, xv. (1900) p. 17, a work to which I have not access. Dieterich's account of the subject of rebirth (op. cit. pp. 18-21) deserves to be consulted.

1393

J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 32.

1394

C. Mauch, Reisen im Inneren von Süd-Afrika (Gotha, 1874), p. 43 (Petermann's Mittheilungen, Ergänsungsheft, No. 37).

1395

Sir R. C. Temple, in Census of India, 1901, vol. iii. 207, 212.

1396

Plan de Carpin (de Plano Carpini), Relation des Mongols ou Tartares, ed. D'Avezac, cap. iii. § iii. The writer's statement (“nec nomen proprium ejus usque ad tertiam generationem audet aliquis nominare”) is not very clear.

1397

P. Labbé, Un Bagne russe, l'île de Sakhaline (Paris, 1903), p. 166.

1398

E. W. Nelson, “The Eskimo about Bering Strait,” Eighteenth Annual Report of the Bureau of American Ethnology, part i. (Washington, 1899), pp. 363 sq., 365, 368, 371, 377, 379, 424 sq.

1399

On the doctrine of the reincarnation of ancestors in their descendants see E. B. Tylor, Primitive Culture,

ii. 3-5, who observes with great probability that “among the lower races generally the renewal of old family names by giving them to new-born children may always be suspected of involving some such thought.” See further Totemism and Exogamy, iii. 297-299.

1400

H. H. Bancroft, Native Races of the Pacific States, i. 248.

1401

G. Taplin, in Native Tribes of South Australia, p. 19.

1402

H. E. A. Meyer, in Native Tribes of South Australia, p. 199.

1403

Some of the Indians of Guiana bring food and drink to their dead so long as the flesh remains on the bones; when it has mouldered away, they conclude that the man himself has departed. See A. Biet, Voyage de la France équinoxiale en l'Isle de Cayenne (Paris, 1664), p. 392. The Alfoors or Toradjas of central Celebes believe that the souls of the dead cannot enter the spirit-land until all the flesh has been removed from their bones; till that has been done, the gods (lamoa) in the other world could not bear the stench of the corpse. Accordingly at a great festival the bodies of all who have died within a certain time are dug up and the decaying flesh scraped from the bones. 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. 26, 32 sqq.; id., “Het wezen van het Heidendom te Posso,” ibid. xlvii. (1903) p. 32. The Matacos Indians of the Gran Chaco believe that the soul of a dead man does not pass down into the nether world until his body is decomposed or burnt. See J. Pelleschi, Los Indios Matacos (Buenos Ayres, 1897), p. 102. These ideas perhaps explain the widespread custom of disinterring the dead after a certain time and disposing of their bones otherwise.