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

Rev. J. Macdonald, “Manners, Customs, Superstitions, and Religions of South African Tribes,” Journal of the Anthropological Institute, xx. (1891) p. 126.

91

Sir James E. Alexander, Expedition of Discovery into the Interior of Africa (London, 1838), i. 166.

92

S. Kay, Travels and Researches in Caffraria (London, 1833), pp. 211 sq. When the Bishop of Capetown once passed a heap of stones on the top of a mountain in the Amapondo country he was told that “it was customary for every traveller to add one to the heap that it might have a favourable influence on his journey, and enable him to arrive at some kraal while the pot is yet boiling” (J. Shooter, The Kaffirs of Natal, London, 1857, p. 217). Here there is no mention of a prayer. Similarly a Basuto on a journey, when he fears that the friend with whom he is going to stay may have eaten up all the food before his guest's arrival, places a stone on a cairn to avert the danger (E. Casalis, The Basutos, London, 1861, p. 272). The reason alleged for the practice in these cases is perhaps equivalent to the one assigned by the Melanesians and others; by ridding the traveller of his fatigue it enables him to journey faster and so to reach his destination before supper is over. But sometimes a travelling Mowenda will place a stone, not on a cairn, but in the fork of a tree, saying, “May the sun not set before I reach my destination.” See Rev. E. Gottschling, “The Bawenda,” Journal of the Anthropological Institute, xxxv. (1905) p. 381. This last custom is a charm to prevent the sun from setting. See The Magic Art and the Evolution of Kings, i. 318. In Senegal the custom of throwing stones on cairns by the wayside is said to be observed “in order to ensure a speedy and prosperous return.” See Dr. Bellamy, “Notes ethnographiques recueillies dans le Haut-Sénégal,” Revue d' Ethnographie, v. (1886) p. 83. In the Fan country of West Africa the custom of adding a leafy branch to a heap of such branches in the forest was explained by a native, who said that it was done to prevent the trees and branches from falling on the traveller's head, and their roots from wounding his feet. See Father Trilles, “Mille lieues dans l'inconnu,” Les Missions Catholiques, xxxiv. (1902) p. 142.

93

Th. Hahn, “Die Buschmänner,” Globus, xviii. 141. As to the cairn in question, see above, p. 16 (#x_4_i31).

94

J. Smith, Trade and Travels in the Gulph of Guinea (London, 1851), p. 77.

95

O. Dapper, Description de l'Afrique (Amsterdam, 1686), p. 117.

96

A. Leared, Morocco and the Moors (London, 1876), p. 301. Compare E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), p. 454.

97

E. Doutté, op. cit. pp. 454 sq.

98

Dudley Kidd, The Essential Kafir (London, 1904), p. 261.

99

Rev. John Campbell, Travels in South Africa (London, 1822), ii. 207 sq.

100

Rev. J. Roscoe, The Baganda (London, 1911), pp. 342 sq.

101

P. Cayzac, “La religion des Kikuyu,” Anthropos, v. (1910) p. 311.

102

Rev. J. Roscoe, “The Bahima, a Cow Tribe of Enkole,” Journal of the Royal Anthropological Institute, xxxvii. (1907) p. 111.

103

Dr. R. F. Kaindl, “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 254.

104

J. Goldziher, Muhammedanische Studien (Halle a. S., 1888-1890), i. 34.

105

E. Diguet, Les Annamites (Paris, 1906), pp. 283 sq.

106

W. Müller, “Über die Wildenstämme der Insel Formosa,” Zeitschrift für Ethnologie, xlii. (1910) p. 237. The writer's use of the pronoun (sie) is ambiguous.

107

Father E. Amat, in Annales de la Propagation de la Foi, lxx. (1898) pp. 266 sq.

108

Rev. W. Ellis, History of Madagascar (London, n. d.), i. 422 sq.; compare id., pp. 232, 435, 436 sq.; Rev. J. Sibree, The Great African Island (London, 1880), pp. 303 sq. As to divination by the sikidy, see J. Sibree, “Divination among the Malagasy,” Folk-lore, iii. (1892) pp. 193-226.

109

W. Ellis, op. cit. i. 374; J. Sibree, The Great African Island, p. 304; J. Cameron, in Antananarivo Annual and Madagascar Magazine, Reprint of the First Four Numbers (Antananarivo, 1885), p. 263.

110

N. Adriani en Alb. C. Kruijt, De Bare'e-sprekende Toradja's van Midden-Celebes, i. (Batavia, 1912) p. 399.

111

W. Ködding, “Die Batakschen Götter,” Allgemeine Missions-Zeitschrift, xii. (1885) p. 478; Dr. R. Römer, “Bijdrage tot de Geneeskunst der Karo-Batak's,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, l. (1908) p. 223.

112

W. E. Maxwell, “The Folklore of the Malays,” Journal of the Straits Branch of the Royal Asiatic Society, No. 7 (June, 1881), p. 27; W. W. Skeat, Malay Magic (London, 1900), pp. 534 sq.

113

Dio Chrysostom, Orat. liii. vol. ii. pp. 164 sq. ed. L. Dindorf (Leipsic, 1857). Compare Plato, Republic, iii. 9, p. 398 a, who ironically proposes to dismiss poets from his ideal state in the same manner. These passages of Plato and Dio Chrysostom were pointed out to me by my friend Professor Henry Jackson. There was a Greek saying, attributed to Pythagoras, that swallows should not be allowed to enter a house (Plutarch, Quaest. Conviv. viii. 7, 1).

114

Dr. R. F. Kaindl, “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) pp. 255 sq.

115