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

609

F. A. Thevet, Les Singularités de la France Antarctique, autrement nommée Amérique (Antwerp, 1558), pp. 74-76; id., Cosmographie universelle (Paris, 1575), pp. 944 [978] sq.; Pero de Magalhanes de Gandavo, Histoire de la province de Sancta-Cruz (Paris, 1837), pp. 134-141 (H. Ternaux-Compans, Voyages, relations, et mémoires originaux pour servir à l'histoire de la découverte de l'Amérique; the original of Gandavo's work was published in Portuguese at Lisbon in 1576); J. Lery, Historia navigationis in Brasiliam, quae et America dicitur (1586), pp. 183-194; The Captivity of Hans Stade of Hesse, ina. d.1547-1555, among the Wild Tribes of Eastern Brazil, translated by A. Tootal (London, 1874), pp. 155-159; J. F. Lafitau, Mœurs des sauvages ameriquains, ii. 292 sqq.; R. Southey, History of Brazil, i.

227-232.

610

“Relation des Natchez,” Voyages au nord, ix. 24 (Amsterdam, 1737); Lettres édifiantes et curieuses, vii. 26; Charlevoix, Histoire de la Nouvelle France, vi. 186 sq.

611

Bossu, Nouveaux Voyages aux Indes occidentales (Paris, 1768), ii. 94.

612

H. R. Schoolcraft, Indian Tribes, iv. 63.

613

J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 357.

614

J. O. Dorsey, “An Account of the War Customs of the Osages,” American Naturalist, xviii. (1884) p. 126.

615

G. Catlin, North American Indians, i. 246.

616

H. H. Bancroft, Native Races of the Pacific States, i. 553; Capt. Grossman, cited in Ninth Annual Report of the Bureau of Ethnology (Washington, 1892), pp. 475 sq. The custom of plastering the head with mud was observed by Egyptian women in mourning (Herodotus, ii. 85; Diodorus Siculus, i. 91). Among some of the aboriginal tribes of Victoria and New South Wales widows wore a thick skullcap of clay or burned gypsum, forming a cast of the head, for some months after the death; when the period of mourning was over, the cap was removed, baked in the fire, and laid on the husband's grave. One of these widows' caps is exhibited in the British Museum. See T. L. Mitchell, Three Expeditions into the Interior of Eastern Australia (London, 1838), i. 251 sq.; E. J. Eyre, Journals of Expeditions of Discovery into Central Australia, ii. 354; G. F. Angas, Savage Life and Scenes in Australia and New Zealand (London, 1847), i. 86; G. Krefft, “On the Manners and Customs of the Aborigines of the Lower Murray and Darling,” Transactions of the Philosophical Society of New South Wales, 1862-1865 (Sydney, 1866), pp. 373 sq.; J. Dawson, Australian Aborigines, p. 66; R. Brough Smyth, The Aborigines of Victoria, i. p. xxx.; W. Stanbridge, “On the Aborigines of Victoria,” Transactions of the Ethnological Society of London, N.S., i. (1861) p. 298; A. Oldfield, “The Aborigines of Australia,” ibid. iii. (1865) p. 248; F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales,” Journal of the Anthropological Institute, xiii. (1884) p. 135; E. M. Curr, The Australian Race, i. 88, ii. 238 sq., iii. 21; A. W. Howitt, Native Tribes of South-East Australia, pp. 248, 452; R. Etheridge, jun., “The ‘Widow's Cap’ of the Australian Aborigines,” Proceedings of the Linnaean Society of New South Wales for the Year 1899, xxiv. (Sydney, 1900) pp. 333-345 (with illustrations). In the Andaman Islands mourners coat their heads with a thick mass of white clay (Jagor, in Verhandlungen der Berliner Gesellschaft für Anthropologie, 1876, p. (57); M. V. Portman, “Disposal of the Dead among the Andamanese,” Indian Antiquary, xxv. (1896) p. 57; compare E. H. Man, Aboriginal Inhabitants of the Andaman Islands, pp. 73, 75). Among the Bahima of the Uganda Protectorate, when herdsmen water their cattle in the evening, they plaster their faces and bodies with white clay, at the same time stiffening their hair with mud into separate lumps. This mud is left on the head for days till it crumbles into dust (Sir H. Johnston, The Uganda Protectorate, ii. 626, compare 620).

617

F. Russell, “The Pima Indians,” Twenty-Sixth Annual Report of the Bureau of American Ethnology (Washington, 1908), pp. 204 sq.

618

J. G. Bourke, On the Border with Crook, p. 203.

619

F. Russell, “The Pima Indians,” Twenty-Sixth Annual Report of the Bureau of American Ethnology (Washington, 1908), p. 204.

620

S. Hearne, Journey from Prince of Wales's Fort in Hudson's Bay to the Northern Ocean (London, 1795), pp. 204-206. The custom of painting the face or the body of the manslayer, which may perhaps be intended to disguise him from the vengeful spirit of the slain, is practised by other peoples, as by the Nandi (see above, p. 175 (#x_11_i19)). Among the Ba-Yaka of the Congo Free State a man who has been slain in battle is supposed to send his soul to avenge his death on his slayer; but the slayer can protect himself against the ghost by wearing the red tail-feathers of a parrot in his hair and painting his forehead red (E. Torday and T. A. Joyce, “Notes on the Ethnography of the Ba-Yaka,” Journal of the Anthropological Institute, xxxvi. (1906) pp. 50 sq.). Among the Borâna Gallas, when a war-party has returned to the village, the victors who have slain a foe are washed by the women with a mixture of fat and butter, and their faces are painted with red and white (Ph. Paulitschke, Ethnographie Nord-ost-Afrikas: die materielle Cultur der Danâkil, Galla und Somâl (Berlin, 1893), p. 258). When Masai warriors kill enemies in fight they paint the right half of their own bodies red and the left half white (A. C. Hollis, The Masai, p. 353). Among the Wagogo of German East Africa, a man who has killed an enemy in battle paints a red circle round his right eye and a black circle round his left eye (Rev. H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxii. (1902) p. 314). Among the Angoni of central Africa, after a successful raid, the leader calls together all who have killed an enemy and paints their faces and heads white; also he paints a white band round the body under the arms and across the chest (British Central Africa Gazette, No. 86, vol. v. No. 6 (April 30, 1898), p. 2). A Koossa Caffre who has slain a man is accounted unclean. He must roast some flesh on a fire kindled with wood of a special sort which imparts a bitter flavour to the meat. This flesh he eats, and afterwards blackens his face with the ashes of the fire. After a time he may wash himself, rinse his mouth with fresh milk, and paint himself brown again. From that moment he is clean (H. Lichtenstein, Reisen im südlichen Africa, i. 418). Among the Yabim of German New Guinea, when the relations of a murdered man have accepted a bloodwit instead of avenging his death, they must allow the family of the murderer to mark them with chalk on the brow. If this is not done, the ghost of their murdered kinsman may come and trouble them for not doing their duty by him; for example, he may drive away their swine or loosen their teeth (K. Vetter, in Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel, 1897, p. 99). In this last case the marking the face with chalk seems to be clearly a disguise to outwit the ghost.

621

J. Owen Dorsey, “Omaha Sociology,” Third Annual Report of the Bureau of Ethnology (Washington, 1884), p. 369.

622

Plato, Laws, ix. pp. 865 D-866 A; Demosthenes, Contra Aristocr. pp. 643 sq.; Hesychius, s. v. ἀπενιαυτιαμὸς.

623

Euripides, Iphig. in Taur. 940 sqq.; Pausanias, ii. 31. 8. We may compare the wanderings of the other matricide Alcmaeon, who could find no rest till he came to a new land on which the sun had not yet shone when he murdered his mother (Thucydides, ii. 102; Apollodorus, iii. 7. 5; Pausanias, viii. 24. 8).

624

Polybius, iv. 21.

625

Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the U.S. National Museum for 1895, pp. 440, 537 sq.

626

Th. H. Ruys, “Bezoek an den Kannibalenstam van Noord Nieuw-Guinea,” Tijdschrift van het koninklijk Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, xxiii. (1906) p. 328. Among these savages the genitals of a murdered man are eaten by an old woman, and the genitals of a murdered woman are eaten by an old man. What the object of this curious practice may be is not apparent. Perhaps the intention is to unsex and disarm the dangerous ghost. On the dread of ghosts, especially the ghosts of those who have died a violent death, see further Psyche's Task, pp. 52 sqq.

627

Meantime I may refer the reader to The Golden Bough, Second Edition, vol. ii. pp. 389 sqq.

628

Narrative of the Adventures and Sufferings of John R. Jewitt (Middletown, 1820), pp. 133, 136.

629

See above, pp. 160 (#x_11_i3)sq.

630

Baron d'Unienville, Statistique de l'Île Maurice (Paris, 1838), iii. 271. Compare A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), p. 253, who refers to Le Gentil, Voyage dans les Mers de l'Inde (Paris, 1781), ii. 562.

631

U. Lisiansky, Voyage Round the World (London, 1814), pp. 174, 209.

632

A. C. Haddon, “The Ethnography of the Western Tribe of Torres Straits,” Journal of the Anthropological Institute, xix. (1890) p. 397; Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 271.

633