«Золотая ветвь: Исследование магии и религии (Том IX: Варрава)»

Rattles to keep out ghosts, 154 n.

Raven legends among the Esquimaux, 380

Red thread in popular cure, 55

—— and yellow paint on human to represent colours of maize, 285

Reed, W. A., quoted, 82

Reinach, Salomon, 420 n. 1

Renan, Ernest, 70

Renewal, annual, of king's power at Babylon, 356, 358

Resurrection, the divine, in Mexican ritual, 288, 296, 302;

of the dead god, 400

Revelry at Purim, 363 sq.

Revels, Master of the, 333 sq.

Rhea, wife of Cronus, 351

Rhodians, their annual sacrifice of a man to Cronus, 353 sq., 397

Rhys, Sir John, 343 n.;

quoted, 70 sq.

Ribhus, Vedic genii of the seasons, 325

Rice-harvest, carnival at the, 226 n. 1

Richalm, Abbot, his fear of devils, 105 sq.

Riddles asked at certain seasons or on certain occasions, 120 sq., n.

“Ride of the Beardless One,” a Persian New Year ceremony, 402 sq.

Ridgeway, W., 353 n. 4;

on the origin of Greek tragedy, 384 n. 2

Ridley, Rev. W., quoted, 123 sq.

Riedel, J. G. F., quoted, 85

Rig Veda, story of creation in the, 410

Ring suspended in Purim bonfire, 393

Rings, headache transferred to, 2

Ritual murder, accusations of, brought against the Jews, 394 sqq.

River of Good Fortune, 28

Rivers used to sweep away evils, 3 sq., 5;

offerings and prayers to, 27 sq.

Rivros, a month of the Gallic calendar, 343

Rockhill, W. W., 220 n. 1

Rogations, 277

Roman cure for fever, 47;

for epilepsy, 68

—— festival in honour of ghosts, 154 sq.

—— husbandman, his prayers to Mars, 229

—— seasons of sowing, 232

—— soldiers, celebration of the Saturnalia by, 308 sq.

Romans, their mode of reckoning a day, 326 n. 2

Rome, the knocking of nails in ancient, 64 sqq.;

Piazza Navona at, 166 sq.;

ancient, human scapegoats in, 229 sqq.;

the Saturnalia at, 307 sq.

Romulus, disappearance of, 258

Roocooyen Indians of French Guiana, 263;

their tug-of-war, 181

Roof, dances on the, 315

Rook, expulsion of devil in island of, 109

Rope, ceremony of sliding down a, 196 sqq.

Ropes used to keep off demons, 120, 149;

used to exclude ghosts, 152 sq., 154 n.

Roscher, W. H., on the Salii, 231 n. 3

Roscommon, Twelfth Night in, 321 sq.

Rosemary, used to beat people with, 270, 271

Rouen, ceremony on Ascension Day at, 215 sq.

Roumanians of Transylvania, 16;

their belief in demons, 106 sq.

Rowan-tree, cattle beaten with branches of, on May Day, 266 sq.;

used to keep witches from cows, 267

Rue, fumigation with, as a precaution against witches, 158

Rupture, popular cures for, 52, 60

Russia, the Wotyaks of, 155 sq.

Russian custom on Palm Sunday, 268

—— villagers, their precautions against epidemics, 172 sq.

Rutuburi, a dance of the Tarahumare Indians, 237

Sacaea, a Babylonian festival, 354 sqq.;

in relation to Purim, 359 sqq.;

and Zakmuk, 399;

celebrated by the Persians, 402

Sacred dramas, as magical rites, 373 sqq.

—— harlots, 370, 371, 372

—— slaves, 370

Sacrifice, human, successive mitigations of, 396 sq., 408;

the Brahmanical theory of, 410 sq.

Sacrifices, human, their influence on cosmogonical theories, 409 sqq.;

of deified men, 409

Sacrificial victims, beating people with the skins of, 265

Sagar in India, use of scapegoat at, 190 sq.

Sahagun, B. de, 276, 280, 300 n. 1, 301 n. 1

“Saining,” a protection against spirits, 168

St. Barbara's Day, custom of putting rods in pickle on, 270

St. Dasius, martyrdom of, 308 sqq.

St. Edmund's Day in November, 332

St. Eustorgius, church of, at Milan, 331

St. George, Eve of, witches active on the, 158

St. George's Day among the South Slavs, 54

St. Guirec, 70

St. Hiztibouzit, 413 n. 2

[pg 447]

St. John the Baptist, 53

St. John (the Evangelist), festival of, 334

St. John's Day in Abyssinia, 133

St. John's wort a protection against witchcraft, 160

St. Joseph, feast of, 297

St. Nicholas Day, 337, 338

St. Paul's, London, the Boy Bishop at 337

St. Peter's, Canterbury, the Boy Bishop at, 337

St. Peter's Day (22nd February), ceremony on, 159 n. 1

St. Pierre d'Entremont in Normandy, 183

St. Romain, the shrine of, at Rouen, 216

St. Stephen's Day, 333, 334;

custom of beating young women on, 270

St. Sylvester's Day (New Year's Eve), precautions against witches on, 164 sq.

—— Eve at Trieste, 165

St. Tecla, 52

St. Thomas's Eve, witches active on, 160

Saints, cairns near shrines of, 21;

Mohammedan, 21, 22

Salii, the dancing priests of Mars, 231 sqq.

Salisbury, the Boy Bishop at, 337, 338

Salt, the goddess of, 278, 283

—— -makers worship the goddess of Salt, 283;

their dance, 284

Saluting the rising sun, a Syrian custom, 416

Salzburg, the Perchten in, 240, 242 sqq.

Samon, a month of the Gallic calendar, 343

Sampson, Agnes, a witch, 38

Samsi-Adad, king of Assyria, 370 n. 1

Samyas monastery near Lhasa, 220

San Pellegrino, church of, at Ancona, 310

Sandan, 368;

legendary or mythical hero of Western Asia, 388 sqq.

Sandes, the Persian Hercules, 389.

See Sandan

Santiago Tepehuacan, Indians of, 4, 347. 4

Sarawak, the Sea Dyaks of, 154

Sardan or Sandan, the burning of, 389 sq.

Sardanapalus, 368; the epitaph of, 388

—— and Ashurbanapal, 387 sq.

Sardes in Lydia, 389, 391

Sarn, valley of the, in Salzburg, 245

Sarum use, service-books of the, 338

Satan annually expelled by the Wotyaks, 155 sq.;

by the Cheremiss, 156

Saturn, the Roman god of sowing, 232, 306, 307 n. 1;

his festival the Saturnalia, 306 sqq.;

and the Golden Age, 306, 344, 386;

man put to death in the character of, 309;

dedication of the temple of, 345 n. 1;

the old Italian god of sowing, 346

Saturnalia among the Hos and Mundaris of N. E. India, 136 sq.;

and kindred festivals, 306 sqq.;

the Roman, 306 sqq.;

as celebrated by Roman soldiers, 308 sq.;

the King of the, 308, 311, 312;

its relation to the Carnival, 312, 345 sqq.;

and Lent, 345 sqq.;

in ancient Greece, 350 sqq.;

in Western Asia, 354 sqq.;

wide prevalence of festivals like the, 407 sqq.

Savages, their regulation of the calendar, 326

Saxon cure for rupture, 52

Scapegoat, plantain-tree as a, 5;

decked with women's ornaments, 192;

Jewish use of, 210;

a material vehicle for the expulsion of evils, 224

Scapegoats, immaterial objects as, 1 sqq.;

animals as, 31 sqq., 190 sqq., 208 sqq.;

birds as, 35 sq.;

human beings as, 38 sqq., 210 sqq.;

public, 170 sqq.;

divine animals as, 216 sq., 226 sq.;

divine men as, 217 sqq., 226 sq.;

in general, 224 sqq.

——, human, 194 sqq.;

in classical antiquity, 229 sqq.;

in ancient Greece, 252 sqq.;

beaten, 252, 255;

stoned, 253, 254;

cast into the sea, 254 sq.;

reason for beating the, 256 sq.

“Scaring away the devil” at Penzance on the Eve of May Day, 163 sq.

Scarlet thread in charm against witchcraft, 267

Schechter, Dr. S., 364 n. 1

Scheil, Father, on Elamite inscriptions, 367 n. 3

Schmeckostern in Germany and Austria, 268 sq.

Schönthal, the abbot of, 105

Schönwert, village of Bohemia, 161

Schrader, O., 326 n.

Schuyler, E., 45

Schwaz, on the Inn, the “grass-ringers” at, 247

Scorpion's bite, cure for, 49 sq.

Scotch witch, 38 sq.

Scotland, the Highlands of, 20;

cure of warts in, 48;

witches burnt in, 165;

Abbot of Unreason in, 331.

See also Highlands

Scourgings, mutual, of South American Indians, 262

Scythian kings married the wives of their predecessors, 368 n. 1

Scythians, revellers disguised as, 355

Sea, scapegoats cast into the, 254 sq.

—— Dyaks of Sarawak, their Festival of Departed Spirits, 154

[pg 448]

Sea-god, sacrifice to, 255

—— -slugs, ceremonies at the annual appearance of, 141 sqq.

Secret Societies in North-Western America, 377 sq.

Sedna, Mistress of the Nether World, among the Esquimaux, 125 sq.

Seed-time, annual expulsion of demons at, 138

Selangor, demons of disease expelled in a ship from, 187 sq.

Selemnus, the river, 3

Seler, E., 277

Seleucia, 64

Semiramis, mythical and historical, 369 sqq.;

the mounds of, 370, 371, 373, 388 n. 1;

the sad fate of her lovers, 371;

burnt herself on a pyre, 407 n. 2

Sena-speaking people, 7

Senegambia, 16;

the Banmanas of, 261

Senseless Thursday in Carnival, 248

September, expulsion of evils by the Incas of Peru in, 128

Serpents and lizards supposed to renew their youth by casting their skins, 302 sqq.

Servians, their precaution against vampyres, 153 n. 1

Set, the birth of, 341

Sham fight at New Year, 184;

as religious rite, 289

Shaman, function of the, 79 sq.

Shamans, necessity of, 99, 100;

expel demons, 126;

among the Esquimaux, 379, 380

Shammuramat and Semiramis, 370 n. 1

Shampoo, the fatal, 42

Shans of Kengtung, their expulsion of demons, 116 sq.;

of Southern China, their annual expulsion of the fire-spirit, 141

Shawms blown to ban witches, 160

Sheepskins, people beaten with, 265

Shepherd beloved by Ishtar, 371

Shetland Islands, Yule in the, 167 sqq.

Shinto priest, 116

Ship, sicknesses expelled in a, 185 sqq.;

demons expelled in a, 201 sq.

Shogun's palace in Japan, 144

“Shooting the Witches,” 164

Shropshire, 182;

the sin-eater in, 44;

fires on Twelfth Night in, 321

Shrove Tuesday, the tug-of-war on, 182 sq.;

dances to promote the growth of the crops on, 239, 347

Siam, the Laosians of, 97;

annual expulsion of demons in, 149 sqq.;

human scapegoats in, 212

Siamese year of twelve lunar months, 149 n. 2

Sicily, Ascension Day in, 54

Sickness transferred to animals in Europe, 49 sqq.;

ascribed to demons, 109 sqq.

Sicknesses expelled in a ship, 185 sqq.

Sihanaka, the, of Madagascar, 2

Sikhim, cairns in, 26;

demonolatry in, 94

Silence, compulsory, to deceive demons, 132 sq., 140.

Compare 142

Silesia, expulsion of witches on Good Friday in, 157;

precautions against witches in, 162 sq., 164;

“Easter Smacks” in, 268, 269;

mode of reckoning the Twelve Days in, 327

Silili, a Babylonian goddess, 371

Sin-eater, the, 43 sq.

Sin-eating in Wales, 43 sq.

Singalang Burong, a Dyak war-god, 383

Sins, confession of, 36, 127;

transferred to a buffalo calf, 36 sq.;

transferred vicariously to human beings, 39 sqq.;

of people transferred to animals, 210;

Delaware Indian remedies for, 263

Sirius associated with Ishtar, 359 n. 1

Situa, annual festival of the Incas, 128

Siyins, of N. E. India, their belief in demons, 93

Skin disease, supposed remedy for, 266;

Mexican remedy for, 298

Skins, creatures that slough their, supposed to renew their youth, 302 sqq.

—— of human victims, worn by men in Mexico, 265 sq., 288, 290, 294 sq., 296 sqq., 301 sq.

—— of sacrificial victims used to beat people, 265

Sky-goddess, the Egyptian, 341

Sladen, Colonel, 141

Slave Coast, 74

—— women, religious ceremony performed by, 258

Slaves, license granted to, at the Saturnalia, 307 sq., 350 sq., 351 sq.;

feasted by their masters, 308, 350 sq.;

feasted by their mistresses, 346

Slavonia, Good Friday custom in, 268

Slavonic custom of “carrying out Death,” 230

—— peoples, “Easter Smacks” among the, 268

—— year, the beginning of the, 228

Slavs, black god and white god among the, 92

Sleeman, General Sir William, 191

Sloth, the animal, imitated by masker, 381

Sloughing the skin supposed to be a mode of renewing youth, 302 sqq.

Smallpox, cure for, 6;

attributed to a devil, 117, 119, 120, 123;

expelled in a proa, 186

——, demon of, 172;

sent away in a canoe, 188 sq.

[pg 449]

Smell, foul, used to drive demons away, 112

Smith, W. Robertson, on Semiramis, 369 sq.

Smut in wheat, ceremony to prevent, 318

Snails as scapegoats, 52, 53

Snake or lizard in annual ceremony for the riddance of evils, 208

Snipe as scapegoat, 51

Social ranks, inversion of, at festivals, 350, 407

Socrates, church historian, 394

Sods, freshly cut, a protection against witches, 163

Soldiers, Roman, celebration of the Saturnalia by, 308 sq.

Solomon Islanders, their expulsion of demons, 116

—— Islands, 9

Solstice, the winter, ceremony after the, 127

Soma, worship of, 90

Songs, liturgical, revealed by gods, 381

—— and dances, how they originate, 378 sq.

Sonnenberg, popular cure for gout in, 56

Soracte, Mount, 311

Sorcerers as protectors against demons, 94;

exorcise demons, 113

Soule, a ball contended for in Normandy, 183

Souls of the dead received once a year by their relations, 150 sqq.

South American Indians, 12, 20

Sow as scapegoat, 33

Sowing, prayer at, 138;

expulsion of demons at, 225;

the god of, 232;

dances at, 234 sqq.;

Saturn the god of, 346;

in Italy, season of the spring, 346

Sown fields, fire applied to, on Eve of Twelfth Night, 316, 318, 321

Spain, the Boy Bishop in, 338

Spear, sacred, 218

Spears used to expel demons, 115, 116

Spirits, retreat of the army of, 72 sq.;

guardian, 98;

good and evil, personated by children, 139;

Festival of Departed, 154

Spitting as a mode of transferring evil, 3, 10, 11;

as a mode of transferring disease, 187;

at ceremony for expulsion of evils, 208

Spittle as a protection against demons, 118

Spring, rites to ensure the revival of life in, 400

Squills used to beat human scapegoats, etc., 255 sq.

Star, the Morning, personated by a man, 238;

of Bethlehem, 330

Steele, Sir Richard, quoted, 333

Sternberg, L., quoted, 101 sq.

Sticks, fertilizing virtue attributed to certain, 264 sq.

—— and stones, evils transferred to, 8 sqq.;

piled on the scene of crimes, 13 sqq.

See also Throwing

Stinging young people with ants and wasps, custom of, 263

Stone-throwing at Mecca, rite of, 24;

in ancient Greece, 24 sq.

Stones heaped up near shrines of saints, 21;

communion by means of, 21 sq.;

thrown at demons, 131, 146, 152

—— and sticks, evil transferred to, 8 sqq.;

piled on the scene of crimes, 13 sqq.

See also Throwing

Stoning, execution by, 24 n. 2

—— human scapegoats, 253, 254

Stopfer, maskers in Switzerland, 239

Stow, John, on Lords of Misrule, quoted, 331 sq.

Strabo, on the Sacaea, 355, 369;

on the worship at Zela, 370 n. 4;

on the sanctuary at Zela, 421 n. 1

Strack, H. L., 395 n. 3

Stratification of religious beliefs among the Malays, 90 n. 1

Straw wrapt round fruit-trees as a protection against evil spirits, 164

Strehlitz, in Silesia, 157

Strudeli and Strätteli, 165

Substitutes in human sacrifice, 396 sq., 408

Sucla-Tirtha in India, expulsion of sins in, 202

Suffering, principle of vicarious, 1 sq.

Suffolk cure for ague, 68

Suicides, ghosts of, feared, 17 sq.

Sukandar river, 60

Sumatra, the Battas or Bataks of, 87, 213

Sun, appeal to the, 3;

charm to prevent the sun from setting, 30 n. 2;

reappearance of, in the Arctic regions, ceremonies at, 124 sq., 125 n. 1;

temple of the, at Cuzco, 129;

spirit who lives in the, 186;

hearts of human victims offered to the, 279, 298;

Mexican story of the creation of the, 410;

Syrian custom of saluting the rising, 416

—— -god, Christmas, an old pagan festival of the, 328;

the Egyptian, 341

Sunderland, cure for cough in, 52

Süntevögel or Sunnenvögel, 159 n. 1

Superhuman power supposed to be acquired by actors in sacred dramas, 382, 383

Supplementary days of the year, 171

Supreme Being in West Africa, 74 sq.

—— God of the Oraons, 92 sq.

Susa, capital of the Elamites, 366

[pg 450]

Swabia, the “Twelve Lot Days” in, 322

Swahili, the, of East Africa, their New Year's Day, 226 n. 1

Swallow dance, 381

Swallows as scapegoats, 35

Sweden, 14, 20, 27

Sweeping misfortune out of house with brooms, 5

—— out the town, annual ceremony of, 135

Swords used to ward off or expel demons, 113, 118, 119, 120, 123, 203;

carried by mummers, 245

Syria, 17, 21;

Aphrodite and Adonis in, 386

Syro-Macedonian calendar, 358 n. 1

Tagbanuas of the Philippines, their custom of sending spirits of disease away in little ships, 189

Tahiti, transference of sins in, 45 sq.

Tahitians, the, 80

Taigonos Peninsula, 126

Taleins, the, of Burma, their worship of demons, 96

Talmud, the, on Purim, 363

Tamanachiers, Indian tribe of the Orinoco, 303

Tamanawas, dramatic performances of myths, 376, 377

Tamarisk branches used to beat people ceremonially, 263

Tambaran, demons, 82, 83

Tammuz, the lover of Ishtar, 371, 373;

annual death and resurrection of, 398;

at Jerusalem, the weeping for, 400.

See also Adonis

—— and Ishtar, 399, 406

Tanganyika, Lake, 10

Tangkhuls of Assam, 177

Tanjore, Rajah of, 44

Taoism, 99

Tar to keep out ghosts and witches, 153 n. 1

—— -barrels burnt, 169

Tarahumares, the, of Mexico, 10;

their dances for the crops, 236 sqq.

Taros, mode of fertilizing, 264

Tarsus in Cilicia, Sandan at, 388, 389, 391, 392

Taupes et Mulots, fire ceremony on Eve of Twelfth Night, 317

Tavernier, J. B., quoted, 148 n. 1

Taylor, Rev. J. C., quoted, 133, 211

Taylor, Rev. R., quoted, 81

Tellemarken in Norway, 14

Telugu remedy for a fever, 38

Temple, Sir Richard C., quoted, 88

Temple, the Inner and the Middle, Lords of Misrule in the, 333

—— church, Lord of Misrule in the, 333

Temporary king, 403 sq.;

in Siam, 151

Tench as scapegoat, 52

Tenggerese of Java, their sham fight at New Year, 184

Tepehuanes, the, of Mexico, 10

Teshu Lama, the, 203

—— Lumbo in Tibet, 203

Teso people of Central Africa, their use of bells to exorcise fiends, 246 sq.

Tezcatlipoca, great Mexican god, 276;

young man annually sacrificed in the character of, 276 sqq.

Thales on spirits, 104

Thargelia, human scapegoats at the festival of the, 254, 255, 256, 257, 259, 272, 273

Thay, the, of Indo-China, their worship of spirits, 97 sq.

Theal, G. McCall, on fear of demons, 77 sq.

Theckydaw, expulsion of demons, 147 sq.

Then, spirits, 97

Theodosius and Honorius, decree of, 392

Theory of sacrifice, the Brahmanical, 410 sq.

Thompson Indians of British Columbia, their charms against ghosts, 154 n.

Thorns, wreaths of, 140

Thrace, Abdera in, 254

Thrashing people to do them good, 262 sqq.

See also Beating and Whipping

Thread, red, in popular cure, 55

Three Kings on Twelfth Day, 329 sqq.

Threshold protected against witches by knives, 162;

by sods, 163

Throwing of sticks or stones interpreted as an offering or token of respect, 20 sqq., 25 sqq.;

as a mode of riddance of evil, 23 sqq.

Thule, ceremony in Thule at the annual reappearance of the sun, 125 n. 1

Thunder, the first peal heard in spring, 144;

demon of, exorcised by bells, 246 sq.

Thüringen, expulsion of witches in, 160;

custom of beating people on Holy Innocents' Day in, 271

Tiamat, mythical Babylonian monster, 410

Tibet, demonolatry in, 94;

human scapegoats in, 218 sqq.

Tiger-spirits, 199

Tikopia, island of, 189

Timbo in French Guinea, 235

Time, personification of periods of, 230

Timor, the island of, 8;

belief in the spirits of the dead in, 85

Timor fecit deos, 93

Timor-laut Islands, the tug-of-war in the, 176;

demons of sicknesses expelled in a proa from, 185 sq.

[pg 451]

Tinchebray in Normandy, 183

Tjingilli tribe of Central Australia, 2

Tlacaxipeualiztli, Mexican festival, 296

Tlaloc, temple of, in Mexico, 284, 292

Tlemcen in Algeria, 31

Toad as scapegoat, 193, 206 sq.

Toboongkoo, the, of Central Celebes, riddles among the, 112 n.

Toci, Mexican goddess, 289

Todas, the, of the Neilgherry Hills, 37

Togoland, 3; the Hos of, 134, 206;

the negroes of, their remedy for influenza, 193

Tokio, annual expulsion of demons at, 213

Tomb of Moses, 21

Tonan, Mexican goddess, 287;

woman sacrificed in the character of, 287 sq.

Tonocotes. See Lules

Tonquin, demon of sickness expelled in, 119;

annual expulsion of demons in, 147 sq.

Toothache, cure for, 6, 57, 58, 59 sq., 62, 63, 71

Toradjas, the, of Central Celebes, 34;

their cure by beating, 265

Torches used in the expulsion of demons, 110, 117, 120, 130, 131, 132, 133 sq., 139, 140, 146, 157, 171;

used in the expulsion of witches, etc., 156, 157, 158, 159, 160, 163, 165, 166;

carried in procession by maskers, 243;

applied to fruit-trees on Eve of Twelfth Night, 316 sq.

Torquemada, J. de, Spanish historian of Mexico, 279 n. 1, 286 n. 1, 300 n. 1

Totec, Mexican god, 297, 298;

personated by a man wearing the skin of a human victim, 300

Totonacs, their worship of the corn-spirit, 286 n. 1

Tototectin, men clad in skins of human victims, 298

Toxcatl, fifth month of old Mexican year, 149 n. 2;

Mexican festival, 276

Trajan, Pliny's letter to, 420

Transference of evil, 1 sqq.;

to other people, 5 sqq.;

to sticks and stones, 8 sqq.;

to animals, 31 sqq.;

to men, 38 sqq.;

in Europe, 47 sqq.

Transformation of animals into men, 380

Transylvania, the Roumanians of, 16, 106 sq.

Travancore, Rajah of, 42 sq.;

demon-worship in, 94

Tree, disease transferred to, 6;

use of stick cut from a fruitful, 264

Trees, evils transferred to, 52, 54 sqq.

Trieste, St. Sylvester's Eve at, 165

Trinity, the Batta, 88 n. 1

—— College, Cambridge, Lord of Misrule at, 332

Trinouxtion, 343 n.

Tripoli, mode of laying ghosts in, 63

Troezenians, their festival resembling the Saturnalia, 350

Trows in Shetland, 168 sq.

Trumpets blown to expel demons, 116, 117, 156;

blown at the feast of Purim, 394

Tsuina, expulsion of demons in Japan, 212 sq.

Tsûl, a Berber tribe, 179

Tuaran district of British North Borneo, 200

Tug-of-war as a religious or magical rite, 173 sqq.;

as a charm to produce rain, 175 sq., 178 sq.

Tul-ya's e'en in Shetland, 168

Tullus Hostilius, 345 n. 1

Tumleo, annual fight in, 142 sq.

Tuna, a spirit, expulsion of, 124 sq.

Tung ak, a powerful spirit, 79, 80

Turkestan, 45;

Ferghana in, 184

Turkish tribes of Central Asia, riddles among the, 122 n.

Turner, L. M., quoted, 79 sq.

Tuscan Romagna, the, 167

Twelfth Day, serious significance of, 315;

the Three Kings on, 329 sqq.

See also Twelfth Night

—— Day, Eve of, 318;

expulsion of witches, etc., on, 166 sq.

—— Night, expulsion of the powers of evil on, 165 sqq.;

dances on, 238;

Perchta's Day, 244;

(Epiphany), the King of the Bean on, 313 sqq.

See also Twelfth Day

—— Night, Eve of, 316;

old Mrs. Perchta on, 240, 241;

ceremonial fires on, 316 sqq.

Twelve Days, weather of the twelve months supposed to be determined by the weather of the, 322 sqq.;

in Macedonia, superstitions as to the, 320;

in ancient India, 324 sq.;

accounted a miniature of the year, 324;

in the Highlands of Scotland, 324;

difference of opinion as to the date of the, 324, 327;

probably an old intercalary period at midwinter, 338 sq., 342

—— Days from Christmas to Twelfth Night (Epiphany), precautions against witches during the, 158 sqq., 164 sqq.

—— Days or Twelve Nights not of Christian origin, 326 sqq.

—— fires on Eve of Twelfth Day, 318 sq., 321 sq.

Two-faced mask worn by image of goddess, 287

Typhon, the birth of, 341

Tyre and Sidon, 17

[pg 452]

Tyrol, annual “Burning out of the Witches” in the, 159 sq.;

the Perchten in the, 240, 242 sq.;

Senseless Thursday in the, 248

Uganda Protectorate, 6, 42;

funeral ceremony in, 45 n, 2;

human scapegoats in, 194 sq.

See also Baganda

Unalashka, one of the Aleutian Islands, 16

Unkareshwar, the goddess of cholera at, 194

Unreason, Abbot of, in Scotland, 331

Up-helly-a' in Shetland, 168 sq.

Urquhart, Sir Thomas, quoted, 332

Usener, H., 167 n. 1, 229 n. 2

Utch Kurgan, in Turkestan, 45

Vampyres, charms against, 153 n. 1

Vashti and Esther, temporary queens, 401

—— and Haman the duplicates of Esther and Mordecai, 406

Vedic times, 3;

cure for consumption in, 51;

the creed of the, 90;

riddles in, 122 n.;

the Aryans of the, 324

Vegetation, Mars a deity of, 229 sq.;

out-worn deity of, 231;

processions representing spirits of, 250

—— -god, Easter an old vernal festival of the, 328

Vehicle, expulsion of evils in a material, 185 sqq., 198 sqq., 224

Vehicles, material, of immaterial things (fear, misfortune, disease, etc.), 1 sqq., 22 n. 2, 23 sqq.

Venus and Adonis, 406.

See also Adonis, Aphrodite

Verrall, A. W., 391 n. 4

Vicarious suffering, principle of, 1 sq.

Vienne, the Boy Bishop at, 337 n. 1

Vieux-Pont, in Orne, 183 n. 3

Vitzilopochtli, great Mexican god, 280;

young man annually sacrificed in the character of, 280 sq.

Vohumano or Vohu Manah, a Persian archangel, 373 n. 1

Voigtland, cure for toothache in, 59;

belief in witchcraft in, 160;

“Easter Smacks” in, 268;

young people beat each other at Christmas in, 271

Vosges, cure for toothache in the, 59

—— Mountains, dances on Twelfth Day in the, 315;

the Three Kings of Twelfth Day in the, 330

Vulsinii in Etruria, 67

Wagogo, the, of German East Africa, 6

Walpurgis Night, witches abroad on, 158 sqq.;

annual expulsion of witches on, 159 sqq.;

dances on, 238

Warramunga tribe of Central Australia, 2

Warts, transference of, 48 sq.;

popular cures for, 54, 57

Washamba, the, of German East Africa, 29

Wasps, stinging people with, 263

Wassailing on Eve of Twelfth Day, 319

Wax figures in magic, 47

Weapons turned against spiritual foes, 233

Weariness transferred to stones or sticks, 8 sqq.

Weather of the twelve months determined by the weather of the Twelve Days, 322 sqq.

Weber, A., on origin of the Twelve Days, 325 n. 3

Weeks, Rev. John H., quoted, 76 sq.

Weights and measures, false, corrected in time of epidemic, 115

Weinhold, K., 327 n. 4

Welsh cure for cough, 51

—— custom of sin-eating, 43 sq.

Wendland, P., on the crucifixion of Christ, 412 sq., 418 n. 1

Wends of Saxony, their precautions against witches, 163

Westermarck, Dr. Edward, 180

Westphalia, 266

Westphalian form of the expulsion of evil, 159 n. 1

Whale represented dramatically as a mystery, 377

Whipping people to rid them of ghosts, 260 sqq.

Whips used in the expulsion of demons and witches, 156, 159, 160, 161, 165, 214;

used by maskers, 243, 244

White as a colour to repel demons, 115

—— and black in relation to human scapegoats, 220;

figs worn by human scapegoats, 253, 257, 272

—— cock, disease transferred to, 187;

as scapegoat, 210 n. 4

—— crosses made by the King of the Bean, 314

—— dog, sacrifice of, 127;

as scapegoat, 209 sq.

—— god and black god among the Slavs, 92

—— Nile, the Dinkas of the, 193

Whitsuntide, 359

Whydah, the King of, 234

Widow, bald-headed, in cure, 38

Widows, cleansing of, 35 sq.

Wild Huntsman, 164, 241

Willcock, Dr. J., 169 n. 2

William of Wykeham, 338

Williams, Monier, quoted, 91 sq.

Willow used to beat people with at Easter and Christmas, 269, 270

—— -trees in popular remedies, 56, 58, 59

Willow-wood used against witches, 160

Winchester College, Boy Bishop at, 338

[pg 453]

Wind, charm to produce a rainy or dry, 176, 178 sq.

Winnowing-basket beaten at ceremony, 145

Winter, ceremony at the end of, 124;

dances performed only in, 376;

ceremony of the expulsion of, 404 sq.;

effigies of, destroyed, 408 sq.

—— solstice, ceremony after the, 126

Witch, fire to burn old, on Twelfth Day, 319

Witchcraft in Scotland, 38 sq.;

on the Congo, dread of, 77 n. 2;

permanence of the belief in, 89;

in Moravia, precautions against, 162

Witches burnt alive, 19;

the burning out of the, in the Tyrol, 158 sq.;

in Bohemia, 161;

in Silesia and Saxony, 163;

special precautions against, at certain seasons of the year, 157 sqq.;

annually expelled in Calabria, Silesia, and other parts of Europe, 157 sqq.;

active during the Twelve Days from Christmas to Twelfth Night, 158 sqq.;

shooting the, 164;

driving out the, 164;

burnt in Scotland, 165;

beaten with buckthorn, 266;

rob cows of milk on May Day, 267

Wives of a king taken by his successor, 368 n. 1

Woman's ornaments, scapegoat decked with, 192

Women impregnated by ghosts, 18;

fertilized by effigy of a baby, 245, 249;

mode of fertilizing, 264;

put to death in the character of goddesses in Mexico, 283 sqq.

Wood, King of the, at Aricia, 409

World conceived as animated, 90 sq.;

daily created afresh by the self-sacrifice of the deity, 411

Worship of the dead, 97;

paid to human representatives of gods in Mexico, 278, 282, 289, 293

Wotyaks of Russia, annual expulsion of Satan among the, 155 sq.

Wuttke, A., 327 n. 4

Xerxes identified with Ahasuerus, 360

Xilonen, Mexican goddess of the Young Maize, 285;

woman annually sacrificed in the character of, 285 sq.

Xipe, Mexican god, 297, 298, 299;

statuette of, 291 n. 1;

his festival, 296 sqq.;

his image, 297

Xixipeme, men clad in skins of human victims, 298, 299

Yabim of German New Guinea, their custom of sending disease away in a small canoe, 188 sq.

Yams, ceremonies before eating the new, 134

Year, burning out the Old, 165, 230 n. 7;

the old Roman, began in March, 229;

supposed representatives of the old, 230.

See also New Year

——, lunar, of old Roman calendar, 232;

equated to solar year by intercalation, 325, 342 sq.

——, solar, intercalation of the, 407 n. 1

—— -man, the, in Japan, 144

Years named after eponymous magistrates, 39 sq.

——, the King of the, 220, 221

Yellow the royal colour among the Malays, 187

Yopico, temple in Mexico, 299

York, the Boy Bishop at, 337, 338

Yoruba negroes of West Africa, their use of human scapegoats, 211 sq.

Younghusband, Sir Francis, 13

Youth supposed to be renewed by sloughing of skin, 302 sqq.

Yucatan, the Mayas of, 171, 340

Yukon River, the Lower, 380

Yules, the, in Shetland, 168

Yumari, a dance of the Tarahumare Indians, 237 sq.

Zakmuk or Zagmuk, the Babylonian festival of the New Year, 356 sqq.

—— and the Sacaea, 399

Zambesi, the river, 7, 11

Zela in Pontus, Anaitis and the Sacaea at, 370, 372, 373, 421 n. 1;

Omanos and Anadates at, 373 n. 1

Zeus, cake with twelve knobs offered to, 351;

an upstart at Olympia, 352;

identified with the Babylonian Bel, 389

——, Laphystian, associated with human sacrifices, 354

——, Lycaean, human sacrifices to, 353, 354

——, Olympian, his temple at Athens, 351

——, Pelorian, 350

Zimmern, H., 358 n., 359 n. 1, 361 n. 4, 406 n. 2

Zoganes, a mock king at Babylon, 355, 357, 365, 368, 369, 387, 388, 406

Zoroaster, 389

Zündel, G., on demonolatry in West Africa, 74 sqq.

Zuni sacrifice of turtle, 217

Сноски

1. J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), pp. 266 sq., 305, 357 sq.; compare id., pp. 141, 340. 2. Baldwin Spencer and F. J. Gillen, The Northern Tribes of Central Australia (London, 1904), p. 474. 3. J. Pearse, “Customs connected with Death and Burial among the Sihanaka,” The Antananarivo Annual and Madagascar Magazine, vol. ii., Reprint of the Second four Numbers (Antananarivo, 1896), pp. 146 sq. 4. Ivan Petroff, Report on the Population, Industries, and Resources of Alaska, p. 158. 5. H. Oldenberg, Die Religion des Veda (Berlin, 1894), p. 322. 6. J. Spieth, Die Ewe-Stämme (Berlin, 1906), p. 800. 7. Pausanias, vii. 23. 3. 8. P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), p. 29. 9. This I learned from my friend W. Robertson Smith, who mentioned as his authority David of Antioch, Tazyin, in the story “Orwa.” 10. R. Andree, Ethnographische Parallele und Vergleiche (Stuttgart, 1878), pp. 29 sq. 11. “Lettre du curé de Santiago Tepehuacan à son évêque sur les mœurs et coutumes des Indiens soumis à ses soins,” Bulletin de la Société de Géographie (Paris), Deuxième Série, ii. (1834) p. 182. 12. Rev. J. Roscoe, The Baganda (London, 1911), pp. 309 sq. 13. C. Hupe, “Korte Verhandeling over de Godsdienst, Zeden enz. der Dajakkers,” Tijdschrift voor Neêrlands Indië, 1846, dl. iii. pp. 149 sq.; F. Grabowsky, “Die Theogonie der Dajaken auf Borneo,” Internationales Archiv für Ethnographie, v. (1892) p. 131. 14. J. Dawson, Australian Aborigines (Melbourne, Sydney, and Adelaide, 1881), p. 59. 15. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 164 sq. 16. Rev. J. Roscoe, “The Bahima, a Cow Tribe of Enkole,” Journal of the Royal Anthropological Institute, xxxvii. (1907) p. 103. 17. Rev. J. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute, xxxiii. (1902) p. 313. 18. Rev. J. Roscoe, The Baganda (London, 1911), pp. 343 sq. 19. Dudley Kidd, The Essential Kafir (London, 1904), p. 146. 20. Central Provinces, Ethnographic Survey, iii., Draft Articles on Forest Tribes (Allahabad, 1907), p. 63. 21. M. v. Beguelin, “Religiöse Volksbräuche der Mongolen,” Globus, lvii. (1890) pp. 209 sq. 22. J. G. F. Riedel, “Die Landschaft Dawan oder West-Timor,” Deutsche geographische Blätter, x. 231. 23. J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), p. 340. 24. R. H. Codrington, D.D., The Melanesians (Oxford, 1891), p. 186. 25. G. F. de Oviedo, Histoire du Nicaragua (Paris, 1840), pp. 42 sq. (Ternaux-Compans, Voyages, Relations et Mémoires originaux, pour servir à l'Histoire de la Découverte de l'Amérique). 26. P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), pp. 37, 130. As to the custom compare J. J. von Tschudi, Peru (St. Gallen, 1846), ii. 77 sq.; H. A. Weddell, Voyage dans le Nord de la Bolivia et dans les parties voisines du Pérou (Paris and London, 1853), pp. 74 sq. These latter writers interpret the stones as offerings. 27. Baron E. Nordenskiöld, “Travels on the Boundaries of Bolivia and Argentina,” The Geographical Journal, xxi. (1903) p. 518. 28. C. Lumholtz, Unknown Mexico (London, 1903), ii. 282. 29. Brasseur de Bourbourg, Histoire des Nations civilisées du Mexique et de l'Amérique-Centrale (Paris, 1857-1859), ii. 564; compare iii. 486. Indians of Guatemala, when they cross a pass for the first time, still commonly add a stone to the cairn which marks the spot. See C. Sapper, “Die Gebräuche und religiösen Anschauungen der Kekchi-Indianer,” Internationales Archiv für Ethnographie, viii. (1895) p. 197. 30. F. F. R. Boileau, “The Nyasa-Tanganyika Plateau,” The Geographical Journal, xiii. (1899) p. 589. In the same region Mr. L. Decle observed many trees or rocks on which were placed little heaps of stones or bits of wood, to which in passing each of his men added a fresh stone or bit of wood or a tuft of grass. “This,” says Mr. L. Decle, “is a tribute to the spirits, the general precaution to ensure a safe return” (Three Years in Savage Africa, London, 1898, p. 289). A similar practice prevails among the Wanyamwezi (ibid. p. 345). Compare J. A. Grant, A Walk across Africa (Edinburgh and London, 1864), pp. 133 sq. 31. Cowper Rose, Four Years in Southern Africa (London, 1829), p. 147. 32. Dudley Kidd, The Essential Kafir (London, 1904), p. 264. 33. S. Kay, Travels and Researches in Caffraria (London, 1833), pp. 211 sq.; Rev. H. Callaway, Religious System of the Amazulu, i. 66; D. Leslie, Among the Zulus and Amatongas (Edinburgh, 1875), pp. 146 sq. Compare H. Lichtenstein, Reisen im südlichen Africa (Berlin, 1811-1812), i. 411. 34. W. Gowland, “Dolmens and other Antiquities of Corea,” Journal of the Anthropological Institute, xxiv. (1895) pp. 328 sq.; Mrs. Bishop, Korea and her Neighbours (London, 1898), i. 147, ii. 223. Both writers speak as if the practice were to spit on the cairn rather than on the particular stone which the traveller adds to it; indeed, Mrs. Bishop omits to notice the custom of adding to the cairns. Mr. Gowland says that almost every traveller carries up at least one stone from the valley and lays it on the pile. 35. D. Forbes, “On the Aymara Indians of Peru and Bolivia,” Journal of the Ethnological Society of London, ii. (1870) pp. 237 sq.; G. C. Musters, “Notes on Bolivia,” Journal of the Royal Geographical Society, xlvii. (1877) p. 211; T. T. Cooper, Travels of a Pioneer of Commerce (London, 1871), p. 275; J. A. H. Louis, The Gates of Thibet, a Bird's Eye View of Independent Sikkhim, British Bhootan, and the Dooars (Calcutta, 1894), pp. 111 sq.; A. Bastian, Die Völker des östlichen Asien, ii. (Leipsic, 1866) p. 483. So among the Mrus of Aracan, every man who crosses a hill, on reaching the crest, plucks a fresh young shoot of grass and lays it on a pile of the withered deposits of former travellers (T. H. Lewin, Wild Races of South-Eastern India, London, 1870, pp. 232 sq.). 36. A. d'Orbigny, Voyage dans l'Amérique Méridionale, ii. (Paris and Strasburg, 1839-1843) pp. 92 sq. 37. (Sir) F. E. Younghusband, “A Journey across Central Asia,” Proceedings of the Royal Geographical Society, x. (1888) p. 494. 38. F. Liebrecht, Zur Volkskunde (Heilbronn, 1879), pp. 274 sq. 39. F. Liebrecht, Zur Volkskunde, p. 274; J. B. Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. (1872) p. 73. 40. Spenser St. John, Life in the Forests of the Far East2 (London, 1863), i. 88. 41. E. H. Gomes, Seventeen Years among the Sea Dyaks of Borneo (London, 1911), pp. 66 sq. 42. Ch. Hose and W. McDougall, The Pagan Tribes of Borneo (London, 1912), i. 123. 43. A. C. Haddon, “A Batch of Irish Folk-lore,” Folk-lore, iv. (1893) pp. 357, 360; Laisnel de la Salle, Croyances et Légendes du Centre de la France (Paris, 1875), ii. 75, 77; J. Brand, Popular Antiquities, ii. 309; Hylten-Cavallius, quoted by F. Liebrecht, Zur Volkskunde, p. 274; K. Haupt, Sagenbuch der Lausitz (Leipsic, 1862-1863), ii. 65; K. Müllenhoff, Sagen, Märchen und Lieder der Herzogthümer Schleswig, Holstein und Lauenburg (Kiel, 1845), p. 125; A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 113; A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche (Leipsic, 1848), p. 85; A. Treichel, “Reisighäufung und Steinhäufung an Mordstellen,” Am Ur-Quelle, vi. (1896) p. 220; Georgeakis et Pineau, Folk-lore de Lesbos, p. 323; A. Leared, Morocco and the Moors (London, 1876), pp. 105 sq.; E. Doutté, “Figuig,” La Géographie, Bulletin de la Société de Géographie (Paris), vii. (1903) p. 197; id., Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 424 sq.; A. von Haxthausen, Transkaukasia (Leipsic, 1856), i. 222; C. T. Wilson, Peasant Life in the Holy Land (London, 1906), p. 285; W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 267 sq.; J. Bricknell, The Natural History of North Carolina (Dublin, 1737), p. 380; J. Adair, History of the American Indians (London, 1775), p. 184; K. Martin, Bericht über eine Reise nach Nederlandsch West-Indien, Erster Theil (Leyden, 1887), p. 166; G. C. Musters, “Notes on Bolivia,” Journal of the Royal Geographical Society, xlvii. (1877) p. 211; B. F. Matthes, Einige Eigenthümlichkeiten in den Festen und Gewohnheiten der Makassaren und Büginesen, p. 25 (separate reprint from Travaux de la 6e Session du Congrès International des Orientalistes à Leide, vol. ii.); R. A. Cruise, Journal of a Ten Months' Residence in New Zealand (London, 1823), p. 186. 44. Ch. Wilkes, Narrative of the United States Exploring Expedition, New Edition (New York, 1851), iii. 50. 45. Captain James Cook, Voyages (London, 1809), vi. 479. 46. E. Gerard, The Land beyond the Forest (Edinburgh and London, 1888), i. 311, 318. 47. H. Lichtenstein, Reisen im Südlichen Africa (Berlin, 1811-1812), i. 349 sq.; Sir James E. Alexander, Expedition of Discovery into the Interior of Africa (London, 1838), i. 166; C. J. Andersson, Lake Ngami, Second Edition (London, 1856), p. 327; W. H. I. Bleek, Reynard the Fox in South Africa (London, 1864), p. 76; Th. Hahn, Tsuni-Goam, the Supreme Being of the Khoi-Khoi (London, 1881), p. 56. Compare The Dying God, p. 3. 48. Th. Hahn, “Die Buschmänner,” Globus, xviii. 141. 49. Th. Waitz, Anthropologie der Naturvölker, ii. (Leipsic, 1860) p. 195, referring to Raffenel, Nouveau Voyage dans le pays des nègres (Paris, 1856), i. 93 sq. 50. Eijūb Abēla, “Beiträge zur Kenntniss abergläubischer Gebräuche in Syrien,” Zeitschrift des Deutschen Palaestina-Vereins, vii. (1884) p. 102. 51. Note by G. P. Badger, on The Travels of Ludovico di Varthema, translated by J. W. Jones (Hakluyt Society, 1863), p. 45. For more evidence of the custom in Syria see W. M. Thomson, The Land and the Book (London, 1859), p. 490; F. Sessions, “Some Syrian Folklore Notes,” Folk-lore, ix. (1898) p. 15; A. Jaussen, Coutumes des Arabes au pays de Moab (Paris, 1908), p. 336. 52. A. Treichel, “Reisig- und Steinhäufung bei Ermordeten oder Selbstmördern,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1888, p. (569) (bound up with Zeitschrift für Ethnologie, xx. 1888). 53. Rev. J. Roscoe, The Baganda (London, 1911), pp. 20 sq., 46 sq., 124 sq., 126 sq., 289 sq. Stones are not mentioned among the missiles hurled at ghosts, probably because stones are scarce in Uganda. See J. Roscoe, op. cit. p. 5. 54. Father Finaz, S.J., in Les Missions Catholiques, vii. (1875) p. 328. 55. “Der Muata Cazembe und die Völkerstämme der Maraves, Chevas, Muembas, Lundas, und andere von Süd-Afrika,” Zeitschrift für allgemeine Erdkunde, vi. (1856) p. 287. 56. Journal of the Asiatic Society of Bengal, lxxii. Part iii. (Calcutta, 1904) p. 87. 57. A. W. Nieuwenhuis, In Centraal Borneo (Leyden, 1900), i. 146. 58. Euripides, Electra, 327 sq. 59. Propertius, v. 5. 77 sq. 60. M. Merker, Die Masai (Berlin, 1904), p. 193. 61. A. C. Hollis, The Masai (Oxford, 1905), pp. 305 sq. 62. E. D. Clarke, Travels in various Countries of Europe and Asia, vi. (London, 1823) p. 165. 63. W. H. D. Rouse, “Notes from Syria,” Folk-lore, vi. (1895) p. 173. Compare F. Sessions, “Some Syrian Folklore Notes, gathered on Mount Lebanon,” Folk-lore, ix. (1898) p. 15. 64. E. Doutté, Magie et Religion dans l' Afrique du Nord (Algiers, 1908), pp. 420-422. 65. E. Doutté, Magie et Religion dans l'Afrique du Nord, p. 440, quoting De Ségonzac, Voyage au Maroc, p. 82. 66.

Я следую изложению Э. Дутте, чей отчет о святости или магическом влиянии (барака), приписываемом лицам живых магометанских святых (марабутов), весьма поучителен. См. его «Magie et Religion dans l'Afrique du Nord», стр. 438 и сл. Г-н Э. С. Хартленд ранее объяснял обычай бросать камни и палки на курганы как акты церемониального единения с духом, который, как предполагается, обитает в кургане. См. его «Legend of Perseus», т. II (Лондон, 1895), стр. 128. Хотя эта теория предлагает правдоподобное объяснение некоторых случаев этого обычая, я не думаю, что она охватит их все. М. Рене Дюссо утверждает, что камни, оставляемые у святилищ святых людей, являются просто материальным воплощением молитв, которые в то же время просители обращают к святым; и он считает, что практика оставления камней в таких местах основана на принципе, совершенно отличном от принципа бросания камней с целью отпугивания злых духов. См. Рене Дюссо, «La matérialisation de la prière en Orient», Bulletins et Mémoires de la Société d'Anthropologie de Paris, V. Série, т. VII (1906), стр. 213-220. Если я прав, фундаментальная идея в этих обычаях заключается не в том, что камни или палки являются подношениями добрым духам, и не в том, что они являются снарядами, бросаемыми в злых, а в том, что они воплощают зло — будь то болезнь, несчастье, страх, ужас или что-то еще, — от которого человек пытается избавиться, перенося его на материальный носитель. Но я далеко не уверен, что это объяснение применимо ко всем случаям. В частности, трудно примирить его с описанным в тексте обычаем бросать помеченный камень в святого человека, а затем забирать его обратно. Должны ли мы предполагать, что камень уносит зло доброму человеку и приносит взамен его благословение? Идея, возможно, слишком тонкая и надуманная.

Слово «барака», которое в Северной Африке описывает мощное и в целом благотворное, но опасное влияние, исходящее от святых людей и вещей, несомненно, идентично еврейскому «bĕrakhah» (ברכה) — «благословение». Значение, которое древние евреи придавали благословению или проклятию святого человека, знакомо нам по многим отрывкам из Ветхого Завета. См., например, Бытие, гл. XXVII, XLVIII, 8 и сл.; Второзаконие, гл. XXVII, 11 и сл., XXVIII, 1 и сл.

67. E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 430 sq.; J. Wellhausen, Reste arabischen Heidentums2 (Berlin, 1897), p. 111. The explanation given in the text is regarded as probable by Professor M. J. de Goeje (Internationales Archiv für Ethnographie, xvi. ,1904, p. 42.) 68. Etymologicum Magnum, s.v. Ἑρμαῖον, pp. 375 sq.; Eustathius on Homer, Odyssey, xvi. 471. As to the heaps of stones see Cornutus, Theologiae Graecae Compendium, 16; Babrius, Fabulae, xlviii. 1 sq.; Suidas, s.v. Ἑρμαῖον; Scholiast on Nicander, Ther. 150; M. P. Nilsson, Griechische Feste (Leipsic, 1906), pp. 388 sqq. The method of execution by stoning may perhaps have been resorted to in order to avoid the pollution which would be entailed by contact with the guilty and dying man. 69. Plato, Laws, ix. 12, p. 873 a-c λίθον ἕκαστος φέρων ἐπὶ τὴν κεφαλὴν τοῦ νεκροῦ βάλλων ἀφοσιούτω τὴν πόλιν ὅλην. 70. Satapatha Brahmana, ix. 1. 2. 9-12, Part iv. p. 171 of J. Eggeling's translation (Sacred Books of the East, vol. xliii., Oxford, 1897). As to Nirriti, the Goddess of Destruction, see H. Oldenberg, Die Religion des Veda (Berlin, 1894), pp. 323, 351, 354, 489 note 3. 71. See, for example, O. Baumann, Durch Massailand zur Nilquelle (Berlin, 1894), p. 214; G. M. Dawson, “Notes on the Shuswap People of British Columbia,” Transactions of the Royal Society of Canada, ix. (1891) section ii. p. 38; F. Liebrecht, Zur Volkskunde (Heilbronn, 1879), pp. 267 sq., 273 sq., 276, 278 sq.; R. Andree, Ethnographische Parallelen und Vergleiche (Stuttgart, 1878), p. 48; Catat, in Le Tour du Monde, lxv. (1893), p. 40. Some of these writers have made a special study of the practices in question. See F. Liebrecht, “Die geworfenen Steine,” Zur Volkskunde, pp. 267-284; R. Andree, “Steinhaufen,” Ethnographische Parallelen und Vergleiche, pp. 46-58; E. S. Hartland, The Legend of Perseus, ii. (London, 1895) pp. 204 sqq.; E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 419 sqq. With the views of the last of these writers I am in general agreement. 72. However, at the waterfall of Kriml, in the Tyrol, it is customary for every passer-by to throw a stone into the water; and this attention is said to put the water-spirits in high good humour; for they follow the wayfarer who has complied with the custom and guard him from all the perils of the dangerous path. See F. Panzer, Beitrag zur deutschen Mythologie (Munich, 1848-1855), ii. 236 sq. 73. J. A. H. Louis, The Gates of Thibet, Second Edition (Calcutta, 1894), pp. 111 sq. 74. L. A. Waddell, Among the Himalayas (Westminster, 1899), pp. 115, 188. 75. Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l'Amérique-Centrale, ii. 564. 76. C. Sapper, “Die Gebräuche und religiösen Anschauungen der Kekchí-Indianer,” Internationales Archiv für Ethnographie, viii. (1895) pp. 197 sq. 77. D. Forbes, “On the Aymara Indians of Bolivia and Peru,” Journal of the Ethnological Society of London, ii. (1870) pp. 237 sq.; G. C. Musters, “Notes on Bolivia,” Journal of the Royal Geographical Society, xlvii. (1877) p. 211; Baron E. Nordenskiöld, “Travels on the Boundaries of Bolivia and Argentina,” The Geographical Journal, xxi. (1903) p. 518. 78. P. J. de Arriaga, Extirpacion de la Idolatria del Piru (Lima, 1621), pp. 37, 130. 79. F. Liebrecht, Zur Volkskunde, p. 274; Brett, “Dans la Corée Septentrionale,” Les Missions Catholiques, xxxi. (1899) p. 237. 80. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 115. “In some parts of Bilaspore there may be seen heaps of stones, which are known as kuriyā, from the word kurhonā, meaning to heap or pile-up. Just how and why the practice was started the people cannot explain; but to this day every one who passes a kuriyā will take up a stone and throw it on the pile. This, they say, has been done as long as they can remember” (E. M. Gordon, Indian Folk Tales, London, 1908, p. 14). 81. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 267 sq. 82. Rev. J. Roscoe, The Baganda (London, 1911), p. 163. 83. P. Amaury Talbot, In the Shadow of the Bush (London, 1912), p. 242. As to the goddess Nimm, see id., pp. 2 sq. 84. P. Amaury Talbot, op. cit. p. 91. 85. A. Karasek, “Beiträge zur Kenntniss der Waschambaa,” Baessler-Archiv, i. (1911) p. 194. 86. M. Martin, “A Description of the Western Islands of Scotland,” in John Pinkerton's Voyages and Travels (London, 1808-1814), iii. 691. 87. E. Aymonier, Notes sur le Laos (Saigon, 1885), p. 198. 88. E. T. Atkinson, The Himalayan Districts of the North-Western Provinces of India, ii. (Allahabad, 1884) p. 832. 89. T. T. Cooper, Travels of a Pioneer of Commerce (London, 1871), p. 275. Compare W. W. Rockhill, The Land of the Lamas (London, 1891), pp. 126 sq. 90. 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. 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. Leviticus xiv. 7, 53. 116. J. Wellhausen, Reste arabischen Heidentumes (Berlin, 1887), p. 156; W. Robertson Smith, Religion of the Semites, New Edition (London, 1894), pp. 422, 428. 117. W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), iii. 434. 118. E. Thurston, Castes and Tribes of Southern India (Madras, 1909), i. 113-117; id., Ethnographic Notes in Southern India (Madras, 1906), pp. 192-196; Captain H. Harkness, Description of a Singular Aboriginal Race inhabiting the Summit of the Neilgherry Hills (London, 1832), p. 133; F. Metz, The Tribes inhabiting the Neilgherry Hills, Second Edition (Mangalore, 1864), p. 78; Jagor, “Ueber die Badagas im Nilgiri-Gebirge,” Verhandlungen der Berliner Gesellschaft für Anthropologie (1876), pp. 196 sq. At the Badaga funerals witnessed by Mr. E. Thurston “no calf was brought near the corpse, and the celebrants of the rites were satisfied with the mere mention by name of a calf, which is male or female according to the sex of the deceased.” 119. H. Harkness, l.c. 120. J. W. Breeks, An Account of the Primitive Tribes and Monuments of the Nīlagiris (London, 1873), pp. 23 sq.; W. H. R. Rivers, The Todas (London, 1906), pp. 376 sq. 121. E. T. Atkinson, The Himalayan Districts of the North-Western Provinces of India, ii. (Allahabad, 1884) pp. 927 sq. In other parts of North-Western India on the eleventh day after a death a bull calf is let loose with a trident branded on its shoulder or quarter “to become a pest.” See (Sir) Denzil C. J. Ibbetson, Report on the Revision of Settlement of the Panipat Tahsil and Karnal Parganah of the Karnal District (Allahabad, 1883), p. 137. In Behar, a district of Bengal, a bullock is also let loose on the eleventh day of mourning for a near relative. See G. A. Grierson, Bihār Peasant Life (Calcutta, 1885), p. 409. 122. W. Caland, Altindisches Zauberritual (Amsterdam, 1900), p. 83; Hymns of the Atharva-Veda, translated by Maurice Bloomfield (Oxford, 1897), pp. 308 sq. (Sacred Books of the East, vol. xlii.). 123. M. N. Venketswami, “Telugu Superstitions,” The Indian Antiquary, xxiv. (1895) p. 359. 124. A. Grünwedel, “Sinhalesische Masken,” Internationales Archiv für Ethnographie, vi. (1893) pp. 85 sq. 125. J. G. Dalyell, Darker Superstitions of Scotland (Edinburgh, 1834), pp. 104 sq. I have modernised the spelling. 126. J. Perham, “Sea Dyak Religion,” Journal of the Straits Branch of the Royal Asiatic Society, No. 10 (December 1882), p. 232. 127. Rev. Richard Taylor, Te Ika A Maui, or New Zealand and its Inhabitants, Second Edition (London, 1870), p. 101. 128. T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 302; id., The Meitheis (London, 1908), pp. 106 sq. 129. T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 302. 130. T. C. Hodson, The Meitheis (London, 1908), pp. 104-106. 131. Compare The Dying God, pp. 116 sq. 132. The Jataha or Stories of the Buddha's former Births, vol. v., translated by H. T. Francis (Cambridge, 1905), pp. 71 sq. 133. Rev. J. Roscoe, The Baganda (London, 1911), p. 342. 134. Rev. S. Mateer, Native Life in Travancore (London, 1883), p. 136. 135. J. Aubrey, Remaines of Gentilisme and Judaisme (Folk-lore Society, London, 1881), pp. 35 sq. 136. Bagford's letter in Leland's Collectanea, i. 76, quoted by J. Brand, Popular Antiquities, ii. 246 sq., Bohn's edition (London, 1882-1883). 137. In The Academy, 13th Nov. 1875, p. 505, Mr. D. Silvan Evans stated that he knew of no such custom anywhere in Wales; and the custom seems to be now quite unknown in Shropshire. See C. S. Burne and G. F. Jackson, Shropshire Folk-lore (London, 1883), pp. 307 sq. 138. The authority for the statement is a Mr. Moggridge, reported in Archaeologia Cambrensis, second series, iii. 330. But Mr. Moggridge did not speak from personal knowledge, and as he appears to have taken it for granted that the practice of placing bread and salt upon the breast of a corpse was a survival of the custom of “sin-eating,” his evidence must be received with caution. He repeated his statement, in somewhat vaguer terms, at a meeting of the Anthropological Institute, 14th December 1875. See Journal of the Anthropological Institute, v. (1876) pp. 423 sq. 139. J. A. Dubois, Mœurs des Peuples de l'Inde (Paris, 1825), ii. 32 sq. 140. R. Richardson, in Panjab Notes and Queries, i. p. 86, § 674 (May, 1884). 141. Panjab Notes and Queries, i. p. 86, § 674, ii. p. 93, § 559 (March, 1885). Some of these customs have been already referred to in a different connexion. See The Dying God, p. 154. In Uganda the eldest son used to perform a funeral ceremony, which consisted in chewing some seeds which he took with his lips from the hand of his dead father; some of these seeds he then blew over the corpse and the rest over one of the childless widows who thereafter became his wife. The meaning of the ceremony is obscure. The eldest son in Uganda never inherited his father's property. See the Rev. J. Roscoe, The Baganda (London, 1911), p. 117. 142. Panjab Notes and Queries, iii. p. 179, § 745 (July, 1886). 143. E. Schuyler, Turkistan (London, 1876), ii. 28. 144. W. Ellis, Polynesian Researches, Second Edition (London, 1832-1836), i. 401 sqq. 145. The Welsh custom of “sin-eating” has been interpreted by Mr. E. S. Hartland as a modification of an older custom of eating the corpse. See his article, “The Sin-eater,” Folk-lore, iii. (1892) 145-157; The Legend of Perseus, ii. 291 sqq., iii. p. ix. I cannot think his interpretation probable or borne out by the evidence. The Badaga custom of transferring the sins of the dead to a calf which is then let loose and never used again (above, pp. 36 sq.), the Tahitian custom of burying the sins of a person whose body is carefully preserved by being embalmed, and the Manipur and Travancore customs of transferring the sins of a Rajah before his death (pp. 39, 42 sq.) establish the practice of transferring sins in cases where there can be no question of eating the corpse. The original intention of such practices was perhaps not so much to take away the sins of the deceased as to rid the survivors of the dangerous pollution of death. This comes out to some extent in the Tahitian custom. 146. Pliny, Nat. Hist. xxviii. 86. 147. Plato, Laws, xi. 12, p. 933 b. 148. Ἐφημερὶς ἀρχαιολογική, 1883, col. 213, 214; G. Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 802, lines 48 sqq. (vol. ii. pp. 652 sq.). 149. Marcellus, De medicamentis, xxxiv. 102. A similar cure is described by Pliny (Nat. Hist. xxii. 149); you are to touch the warts with chick-peas on the first day of the moon, wrap the peas in a cloth, and throw them away behind you. But Pliny does not say that the warts will be transferred to the person who picks up the peas. On this subject see further J. Hardy, “Wart and Wen Cures,” Folk-lore Record, i. (1878) pp. 216-228. 150. Z. Zanetti, La Medicina delle nostre donne (Città di Castello, 1892), pp. 224 sq.; J. B. Thiers, Traité des Superstitions (Paris, 1679), p. 321; B. Souché, Croyances, présages et traditions diverses (Niort, 1880), p. 19; J. W. Wolf, Beiträge zur deutschen Mythologie (Göttingen, 1852-1857), i. 248, § 576; Dr. R. F. Kaindl, “Aus dem Volksglauben der Rutenen in Galizien,” Globus, lxiv. (1893) p. 93; J. Harland and T. T. Wilkinson, Lancashire Folk-lore (Manchester and London, 1882), p. 157; G. W. Black, Folk-medicine (London, 1883), p. 41; W. Gregor, Folk-lore of the North-East of Scotland (London, 1881), p. 49; J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. 94 sq. 151. L.