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

362

H. C. Streatfield, “Ranchi,” Journal of the Asiatic Society of Bengal, lxxii. Part iii. (Calcutta, 1904) p. 36.

363

Le Tour du Monde, iii. (Paris, 1897) pp. 227 sq., quoting Aux sources de l'Irraouaddi, d'Hanoï à Calcutta par terre, par M. E. Roux, Troisième Partie.

364

R. van Eck, “Schetsen van het eiland Bali,” Tijdschrift voor Nederlandsch Indië, N.S., viii. (1879) pp. 58-60. Van Eck's account is reprinted in J. Jacobs's Eenigen tijd onder de Baliërs (Batavia, 1883), pp. 190 sqq. According to another writer, each village may choose its own day for expelling the devils, but the ceremony must always be performed at the new moon. A necessary preliminary is to mark exactly the boundaries of the village territory, and this is done by stretching the leaves of a certain palm across the roads at the boundaries. See F. A. Liefrinck, “Bijdrage tot de kennis van het eiland Bali,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiii. (1890) pp. 246 sq. As to the “dark moon” it is to be observed that some eastern nations, particularly the Hindoos and the Burmese, divide the monthly cycle of the moon into two parts, which they call the light moon and the dark moon respectively. The light moon is the first half of the month, when the luminary is waxing; the dark moon is the second half of the month, when the luminary is waning. See Francis Buchanan, “On the Religion and Literature of the Burmas,” Asiatick Researches, vi. (London, 1801) p. 171. The Balinese have no doubt derived the distinction, like much else, from the Hindoos.

365

J. Anderson, Mandalay to Momien (London, 1876), p. 308.

366

United States Exploring Expedition, Ethnography and Philology, by H. Hale (Philadelphia, 1846), pp. 67 sq.; Ch. Wilkes, Narrative of the U.S. Exploring Expedition, New Edition (New York, 1851), iii. 90 sq., 342. According to the latter writer, the sea-slug was eaten by the men alone, who lived during the four days in the temple, while the women and boys remained shut up in their houses. As to the annual appearance and catch of the sea-slug in the seas of Fiji, see further B. Seeman, Viti, an Account of a Government Mission to the Vitian or Fijian Islands in the Years 1860-1862 (Cambridge, 1862), pp. 59-61; Basil Thomson, The Fijians (London, 1908), pp. 324-327. A somewhat different account of the appearance of the slug (Palolo veridis) in the Samoan Sea is given from personal observation by Dr. George Brown. He says: “This annelid, as far as I can remember, is about 8 or 12 inches long, and somewhat thicker than ordinary piping-cord. It is found only on two mornings in the year, and the time when it will appear and disappear can be accurately predicted. As a general rule only a few palolo are found on the first day, though occasionally the large quantity may appear first; but, as a rule, the large quantity appears on the second morning. And it is only found on these mornings for a very limited period, viz. from early dawn to about seven o'clock, i. e. for about two hours. It then disappears until the following year, except in some rare instances, when it is found for the same limited period in the following month after its first appearance. I kept records of the time, and of the state of the moon, for some years, with the following result: that it always appeared on two out of the following three days, viz. the day before, the day of, and the day after the last quarter of the October moon.” See George Brown, D.D., Melanesians and Polynesians (London, 1910), pp. 135 sq. The slug is also caught in the sea off Samoa, according to one account, at intervals of six months. One of its appearances takes place on the eighth day after the new moon of October. So regular are the appearances of the creature that the Samoans reckon their time by them. See E. Boisse, “Les îles Samoa, Nukunono, Fakaafo, Wallis et Hoorn,” Bulletin de la Société de Géographie (Paris), vi. Série, x. (1875) pp. 430 sq. In antiquity every year vast shoals of a small fish used to ascend the river Olynthiac from the lake of Bolbe in Macedonia, and all the people of the neighbourhood caught and salted great store of them. They thought that the fish were sent to them by Bolbe, the mother of Olynthus, and they noted it as a curious fact that the fish never swam higher up than the tomb of Olynthus, which stood on the bank of the river Olynthiac. The shoals always made their appearance in the months of Anthesterion and Elaphebolion, and as the people of Apollonia (a city on the bank of the lake) celebrated their festival of the dead at that season, formerly in the month of Elaphebolion, but afterwards in the month of Anthesterion, they imagined that the fish came at that time on purpose. See Athenaeus, viii. 11, p. 334 f.

367

M. J. Erdweg, “Die Bewohner der Insel Tumleo Berlinhafen, Deutsch-New-Guinea,” Mittheilungen der anthropologischen Gesellschaft in Wien, xxxii. (1902) pp. 329 sq.

368

A. Humbert, Le Japon illustré (Paris, 1870), ii. 326.

369

A. Bastian, Die Völker des östlichen Asien, v. (Jena, 1869) p. 367.

370

W. G. Aston, Shinto (London, 1905), p. 309.

371

Lafcadio Hearn, Glimpses of Unfamiliar Japan (London, 1894), ii. 498 sq. The writer agrees with Mr. Aston as to the formula of exorcism – “Oni wa soto! fuku wa uchi”, “Devils out! Good fortune in!”

372

Eitel, “Les Hak-ka,” L'Anthropologie, iv. (1893) pp. 175 sq.

373

Panjab Notes and Queries, ii. pp. 146 sq., § 792 (June, 1885); D. C. J. Ibbetson, Outlines of Panjab Ethnography (Calcutta, 1883), p. 119; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), ii. 188, 295 sq.

374

John Richardson, Dictionary of Persian, Arabic, and English, New Edition (London, 1829), p. liii.

375

J. J. M. de Groot, The Religious System of China, vi. (Leyden, 1910) pp. 977 sq.

376

J. J. M. de Groot, op. cit. vi. 978.

377

J. J. M. de Groot, op. cit. vi. 979.

378

J. J. M. de Groot, The Religious System of China, vi. 944 sqq.; id., The Religion of China (New York, 1910), pp. 38 sq.; J. H. Gray, China (London, 1878), i. 251 sq.

379

W. Woodville Rockhill, “Notes on some of the Laws, Customs, and Superstitions of Korea,” The American Anthropologist, iv. (1891) p. 185.

380

S. Baron, “Description of the Kingdom of Tonqueen,” in J. Pinkerton's Voyages and Travels, ix. (London, 1811) pp. 673, 695 sq.; compare Richard, “History of Tonquin,” ibid. p. 746. The account of the ceremony by Tavernier (whom Baron criticises very unfavourably) is somewhat different. According to him, the expulsion of wicked souls at the New Year is combined with sacrifice to the honoured dead. “At the beginning of every year they have a great solemnity in honour of the dead, who were in their lives renowned for their noble actions and valour, reckoning rebels among them. They set up several altars, some for sacrifices, others for the names of the persons they design to honour; and the king, princes, and mandarins are present at them, and make three profound reverences to the altars when the sacrifices are finished; but the king shoots five times against the altars where the rebels' names are; then the great guns are let off, and the soldiers give vollies of small shot, to put the souls to flight. The altars and papers made use of at the sacrifices are burnt, and the bonzes and sages go to eat the meat made use of at the sacrifice” (Tavernier, in John Harris's Collection of Voyages and Travels, vol. i. (London, 1744) p. 823). The translation is somewhat abridged. For the French original, see J. B. Tavernier, Voyages en Turquie, en Perse, et aux Indes (The Hague, 1718), iii. 230 sq.

381

É. Aymonier, Notice sur le Cambodge (Paris, 1875), p. 62.

382

A. Bastian, Die Völker des östlichen Asien, iii. (Jena, 1867) pp. 237, 298, 314, 529 sq.; Mgr. Pallegoix, Description du Royaume Thai ou Siam (Paris, 1854), i. 252. Bastian (p. 314), with whom Pallegoix seems to agree, distinctly states that the expulsion takes place on the last day of the year. Yet both say that it occurs in the fourth month of the year. According to Pallegoix (i. 253) the Siamese year is composed of twelve lunar months, and the first month usually begins in December. Hence the expulsion of devils would commonly take place in March, as in Cambodia. In Laos the year begins in the fifth month and it ends in the fifth month of the following year. See Lieutenant-Colonel Tournier, Notice sur le Laos Français (Hanoi, 1900), p. 187. According to Professor E. Seler the festival of Toxcatl, celebrated in the fifth month, was the old Mexican festival of the New Year. See E. Seler, Altmexikanische Studien, ii. (Berlin, 1899) pp. 153, 166 sq. (Veröffentlichungen aus dem königlichen Museum für Völkerkunde, vi. Heft 2/4). Hence it appears that in some calendars the year is not reckoned to begin with the first month.

383

Ernest Young, The Kingdom of the Yellow Robe (Westminster, 1898), pp. 135 sq.

384

“Lettre de Mgr. Bruguière, évêque de Capse, à M. Bousquet, vicaire-général d'Aire,” Annales de l'Association de la Propagation de la Foi, v. (Paris and Lyons, 1831) p. 188. As to the temporary king of Siam, his privileges and the ceremony of ploughing which he performs, see The Dying God, pp. 149-151.

385

Charlevoix, Histoire et description generale du Japon (Paris, 1736), i. 128 sq.; C. P. Thunberg, Voyages au Japon (Paris, 1796), iv. 18-20; A. Bastian, Die Völker des östlichen Asien, v. (Jena, 1869) p. 364; Beaufort, in Journal of the Anthropological Institute, xv. (1886) p. 102; A. Morgan, in Journal of American Folk-lore, x. (1897) pp. 244 sq.; Lafcadio Hearn, Glimpses of Unfamiliar Japan (London, 1894), i. 106-110, ii. 504 sq. The custom of welcoming the souls of the dead back to their old homes once a year has been observed in many lands. See Adonis, Attis, Osiris, Second Edition, pp. 301 sqq.

386

Above, pp. 123 (#x_12_i21)sq.