Custom and Myth Part 11

{71} Liebrecht (Zur Volkskunde, p. 241) notices the reference to the 'custom of women.' But he thinks the clause a mere makeshift, introduced late to account for a prohibition of which the real meaning had been forgotten. The improbability of this view is indicated by the frequency of similar prohibitions in actual custom.

{72} Astley, Collection of Voyages, ii. 24. This is given by Bluet and Moore on the evidence of one Job Ben Solomon, a native of Bunda in Futa. 'Though Job had a daughter by his last wife, yet he never saw her without her veil, as having been married to her only two years.' Excellently as this prohibition suits my theory, yet I confess I do not like Job's security.

{73a} Brough Smyth, i. 423.

{73b} Bowen, Central Africa, p. 303.

{73c} Lafitau, i. 576.

{73d} Lubbock, Origin of Civilisation (1875), p. 75.

{74a} Chansons Pop. Bulg., p. 172.

{74b} Lectures on Language, Second Series, p. 41.

{75a} J. A. Farrer, Primitive Manners, p. 202, quoting Seemann.

{75b} Sebillot, Contes Pop. de la Haute-Bretagne, p. 183.

{76a} Gervase of Tilbury.

{76b} Kuhn, Herabkunft, p. 92.

{77} Chips, ii. 251.

{80a} Kitchi Gami, p. 105.

{80b} The sun-frog occurs seven times in Sir G. W: c.o.x's Mythology of the Aryan Peoples, and is used as an example to prove that animals in myth are usually the sun, like Bheki, 'the sun-frog.'

{81a} Dalton's Ethnol. of Bengal, pp. 165, 166.

{81b} Taylor, New Zealand, p. 143.

{82a} Liebrecht gives a Hindoo example, Zur Volkskunde, p. 239.

{82b} Cymmrodor, iv. pt. 2.

{82c} Prim. Cult., i. 140.

{83a} Primitive Manners, p. 256.

{83b} See Meyer, Gandharven-Kentauren, Benfey, Pantsch., i. 263.

{84a} Selected Essays, i. 411.

{84b} Callaway, p. 63.

{84c} Ibid., p. 119.

{87} Primitive Culture, i. 357: 'The savage sees individual stars as animate beings, or combines star-groups into living celestial creatures, or limbs of them, or objects connected with them.'

{88} This formula occurs among Bushmen and Eskimo (Bleek and Rink).

{92} The events of the flight are recorded correctly in the Gaelic variant 'The Battle of the Birds.' (Campbell, Tales of the West Highlands, vol. i. p. 25.)

{93a} Ralston, Russian Folk Tales, 132; Kohler, Orient und Occident, ii. 107, 114.

{93b} Ko ti ki, p. 36.

{93c} Callaway, pp. 51, 53, 64, 145, 228.

{93d} See also 'Petrosinella' in the Pentamerone, and 'The Mastermaid' in Dasent's Tales from the Norse.

{93e} Folk-Lore Journal, August 1883.

{95} Poetae Minores Gr. ii.

{96} Mythol. Ar., ii. 150.

{97a} Gr. My., ii. 318.

{97b} Sonne, Mond und Sterne, pp. 213, 229.

{99a} This proves that the tale belongs to the pre-Christian cannibal age.

{99b} Turner's Samoa, p. 102. In this tale only the names of the daughters are translated; they mean 'white fish' and 'dark fish.'

{99c} Folk-Lore Journal, August 1883.

{101} Schoolcraft, Algic Researches, ii. 94-104.

{102a} Nature, March 14, 1884.

{102b} The earlier part of the Jason cycle is a.n.a.lysed in the author's preface to Grimm's Marchen (Bell & Sons).

{104a} Comm. Real. i. 75.

{104b} See Early History of the Family, infra.

{105a} The names Totem and Totemism have been in use at least since 1792, among writers on the North American tribes. Prof. Max Muller (Academy, Jan. 1884) says the word should be, not Totem, but Ote or Otem. Long, an interpreter among the Indians, introduced the word Totamism in 1792.

{105b} Christoval de Moluna (1570), p. 5.

{105c} Cieza de Leon, p. 183.

{105d} Idyll xv.

{107} Sayce, Herodotos, p. 344; Herodotus, ii. 42; Wilkinson's Ancient Egyptians (1878, ii. 475, note 2); Plutarch, De Is. et Os., 71, 72; Athenaeus, vii. 299; Strabo, xvii. 813.