D. C.)

[32] Après avoir donné du riz en pot, à manger aux vaches ils vont fouiller dans la bouze et en retirent les grains qu’ils trouvent entiers. Ils font sécher ces grains et les donnent à leurs malades, non seulement comme un remède mais encore comme une chose sainte.—(Picart, “Coûtumes et Cérémonies religieuses,” etc., Amsterdam, 1729, vol. vii. p. 18.) This is neither better nor worse than the custom of the Indians of Texas, Florida, and California, herein before described. Chez les Indiens, la bouze de la vache est très-sainte.—(Picart, _idem_, vol. vi. part 2, pp. 191-193.) Picart also discloses that the Banians swear by a cow.—(_Idem_, vol. vii. p. 16.) A small quantity of the urine (of the cow) is daily sipped by some (of the Hindus.)—(Asiatic Researches, Calcutta, 1805, vol. viii. p. 81.) [33] “Les moines de Chivem sont nommés Pandarones. Ils se barbouillent le visage, la poitrine, et les bras avec des cendres de bouse de vache; ils parcourent les rues, demandent l’aumône et chantent les louanges de Chivem, en portant un paquet de plumes de paon à la main et le lingam pendu au cou.”—(Dulaure, “Des Divinités Génératrices,” Paris, 1825, p. 105.) [34] “Les Hébreux sacrifiaient et faisaient brûler la vache rousse, dont les cendres mêlées avec de l’eau servaient aux expiations.”—(_Idem_, cap. i. pp. 23, 24.) “They shall burn in the fire their dung.”—(Levit. xvi. 27.) “Her blood with her dung shall he burn.”—(Numbers xix. 5.) [35] After the publication of his original pamphlet, the author became acquainted with the views of Mr. Lang upon this subject. An examination of them, as given in his “Myth, Ritual, and Religion,” vol. ii. p. 137, will show that he perceives the defect in the explanation given by De Gubernatis in much the same manner as here expressed. “The clouds in the atmosphere being often viewed as a herd of cows.”—(Introduction to vol. iv. of “Zendavesta,” p. 64, James Darmesteter, edition of Oxford, 1880: “Sacred Books of the East,” edited by Max Müller.) A personal letter received from W. S. Wyndham, Esq., Boyne Island, Queensland, Australia, relates that the tribes of Australia “have the stars laid out the same as we have, only, instead of the Great Bear, etc., they have the Emu, Kangaroo, Dog, and other things and men introduced.” [36] Disons un mot de la manière dont les Proselytes des Banians sont obligés de vivre les premiers mois de leur conversion. Les Brahmines leur ordonnent de mêler de la fiente de la vache dans tout ce qu’ils mangent pendant ce tems de régéneration.... Que ne diroit pas ici un commentateur subtil qui voudrait comparer la nourriture de ces proselytes avec les ordres que Dieu donna autrefois à Ezechiel de mêler de la fiente de vache dans ses alimens. Ezekiel iv.—(Picart, “Coûtumes et cérémonies religieuses,” etc., Amsterdam, 1729, vol. vii. p. 15.) [37] “Il doit manger du pain, de froment, d’orge, de fèves, de millet, et de couvrir d’excrémens humains,” etc.—(Voltaire, “Essais sur les Mœurs,” vol. i. p. 195, Paris, 1795). “And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man in their sight.”—(Ezekiel iv. 12.) [38] Such an economic tendency in the sacrificial practices of the Parsis is shown by Tylor. The Vedic sacrifice, Agnishtoma, required that animals should be slain and their flesh partly committed to the gods by fire, partly eaten by sacrificers and priests. The Parsi ceremony, Izeshne, formal successor of this bloody rite, requires no animal to be killed, but it suffices to place the hair of an ox in a vessel, and show it to the fire.—(“Primitive Culture,” E. B. Tylor, New York, 1874, vol. ii. p. 400.) [39] Dubois declares that in the Atharvana Veda “bloody sacrifices of victims (human not excepted) are there prescribed.” (“People of India,” London, 1817, p. 341.) And in those parts of India where human sacrifice had been abolished a substitutive ceremony was practised “by forming a human figure of flour paste or clay, which they carry into the temple, and there cut off its head and mutilate it in various ways, in presence of the idols.”—(Idem, p. 490.) [40] After the Jews had been humbled by the Lord, and made to mingle _human_ ordure with their bread, the punishment was mitigated by substitution. “Then he said unto me, Lo! I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith.”—(Ezekiel iv. 15.) [41] Pallas believed “que le lamaisme des Kalmouks Mongols est originaire des Indes.”—(Voy. de Pallas, vol. i. p. 535.) [42] Previous notes upon the Grand Lama of Thibet, and upon the abominable practices of the Agozis and Gurus seem to be pertinent in this connection. See pp. 40-42. [43] Digo que adoraban (segun San Clemente escrive á Santiago el menor), las hediondas y sucias necesarias y latrinas; y lo que es peor y mas abominable y digno de llorar y no de sufrir, ni nombrarle por su nombre, que adoraban, el estruendo y crugimiento, que hace el vientre quando despide de si alguna frialdad ó ventosidad y otras semejantes, que segun el mismo santo es verguënza nombrarlas y decirlas.—(Torquemada, Monarchia Indiana, lib. vi. chap. 13, Madrid, 1723.) [44] Los Romanos ... constituieron Diosa á los hediondas necesarias ó latrinas y la adoraban y consagraban y ofrecian sacrificios.—(Idem, lib. vi. chap. 16, Madrid, 1723.) [45] There is another opinion concerning Cloacina—that she was one of the names given to a statue of Venus found in the Cloaca Maxima. Smith, in his Dictionary of Antiquities, London, 1850, expresses this view, and seems to be followed by the American and Britannic Encyclopædias. Lemprière defines Cloacina: “A goddess of Rome, who presided over the Cloacæ—some suppose her to be Venus—whose statue was found in the Cloacæ, whence the name.”—(See, also, in Anthon’s Classical Dictionary.) Higgins says that “the famous statue of Venus Cloacina was found in them (the Cloacæ Maximæ) by Romulus.”—(Anacalypsis, footnote to p. 624, London, 1836.) Torquemada insists that the Romans borrowed this goddess from the Egyptians: “A esta diosa llamaron Cloacina, Diosa que presidia en sus albanares y los guardaba, que son los lugares donde van á parar todas las suciedades, inmundicias, y vascosidades de una Republica.”—(Torquemada, lib. vi. chap. 17.) Torquemada, who makes manifest in his writings an intimate acquaintance with Greek and Roman mythology, fortifies his position by references from St. Clement, Itinerar., lib. 5; Lactantius, Divinas Ejus, lib. 1, chap. 20; Epistle of St. Clement to St. James the Less, Eusebius, de Preparatione Evangel., chap. 1; St. Augustine, Civ. Dei, lib. 2, chap. 22; Diod. Sic., lib. 1, chap. 2, and lib. 2, chap. 4; Lucian, Dialogues, Cicero, de Nat. Deorum, Pliny, lib. 10, chap. 27, and lib. 11, chap. 21; Theodoret, lib. 3, de Evangelii veritatis cognitione. [46] “Is Maurice’s reference to Lucian correct? There is nothing of the kind in the Deâ Syrâ, nor can I find it elsewhere in his works, though the Index by Rentz is practically a Concordance. Still, I do not affirm that it is not there.”—(Personal letter from Professor W. Robertson Smith, Christ College, Cambridge, England.) By a reference to page 36, it will be seen that Sakya-muni eats his own excrement, and one of the Bourkans or gods of the Kalmucks is represented as addicted to the same filthy habit. [47] Tlaçolteotl, la déesse de l’ordure, ou Tlaçolquani, la mangeuse d’ordure, parcequ’elle présidait aux amours et aux plaisirs lubriques.—(Brasseur de Bourbourg, introduction to Landa, French edition, Paris, 1864, p. 87.) [48] El dios de los vicios y suciedades que le decian Tlazulteotl.—(Mendieta, in Icazbalceta, Mexico, 1870, vol. i. p. 81.) [49] According to Neumann and Baretti’s Velasquez, while, according to the Dictionary of the Spanish Academy, the meaning is “the dirt and refuse collected in sweeping,—the sweepings and dung of stables.” The same idea has since been found in an extract from an ancient writer, given in “Mélusine,” May 5, 1888.—(Paris, Gaidoz.) “Les Esprits forts de l’Antiquité Classique. Eusèbe, dans sa ‘Préparation Évangélique’ (XIII. 13), cite quelques vers de Xénophane de Colophone sur l’unité et l’immortalité de Dieu qui ne peut ressembler aux hommes ni en forme ni en esprit. Ces vers se terminent ainsi: “‘Mais si les bœufs et les lions avaient des mains,—s’ils savaient dessiner avec ces mains, et produire les mêmes œuvres que les hommes,—ils (les dieux) seraient semblables aux bœufs pour les bœufs et semblables aux chevaux pour les chevaux. Et ceux-ci dessineraient les figures des dieux et ils leur feraient des corps semblables à ceux qu’ils ont eux-mêmes.’—Patrologie Grecque de Migne, t. xxi. col. 1121, H. G.—Voir aussi J. Bizouard, “Rapports de l’homme avec le démon,” Paris, 1864, conçus dans le même esprit.” Andrew Lang regards Tlazolteotl as the “Aphrodite of Mexico.”—(“Myth, Rit., and Relig.” vol. ii. p. 42.) [50] L’adorateur présentait devant l’autel son postérieur nu, soulageait ses entrailles et faisait à l’idole une offrande de sa puante déjection.—(Dulaure, “Des Divinités Génératrices,” Paris, 1825, p. 76.) Philo says the devotee of Baal-Peor presented to the idol all the outward orifices of the body. Another authority says that the worshipper not only presented all these to the idol, but that the emanations or excretions were also presented,—tears from the eyes, wax from the ears, pus from the nose, saliva from the mouth, and urine and dejecta from the lower openings. This was the god to which the Jews joined themselves; and these, in all probability, were the ceremonies they practised in his worship.—(Robert Allen Campbell, Phallic Worship, St. Louis, 1888, p. 171.) Still another authority says the worshipper, presenting his bare posterior to the altar, relieved his bowels, and offered the result to the idol: “Eo quod distendebant coram illo foramen podicis et stercus offerebant.”—(Hargrave Jennings, Phallicism, London, 1884, quoting Rabbi Solomon Jarchi, in his Commentary on Numbers xxv.) These two citations go to show that the worshipper intended making not a merely ceremonial offering of flatulence, but an actual oblation of excrement, such as has been stated, was placed upon the altars of their near neighbors, the Assyrians, in the devotions tendered their Venus. [51] Ye have seen dung gods, wood and stone.—(Deut. xxix. 17. See Cruden’s Concordance, Articles “Dung” and “Dungy,” but no light is thrown upon the expression.) And ye have seen their abominations and their idols (detestable things), wood and stone, silver and gold, which were among them.—(Lange’s Commentary on Deuteronomy, edited by Dr. Philip Schaff, New York, 1879. But in footnote one reads: “Margin—dungy gods from the shape of the ordure, literally thin clods or balls, or that which can be rolled about.—A. G.”) [52] There is a reference in Martial to this use of the sponge and stick (see Epigram XLVIII., in English translation, edition of London, 1871). Martial also speaks of a Roman lady whose close-stool was of gold, but her drinking-cup of glass,— “Ventris onus puro, nec te pudet excipis auro; Sed bibis in vitreo, chareus, ergo cacas.”— (Epigram XXXVI., quoted by Harington, “Ajax,” p. 37.) High officials of Corea urinate in public into brass bowls, which are carried by attendants in a sort of net or fillet and presented when required.—(Mr. W. W. Rockhill.) The monasteries and nunneries of Thibet were provided with latrines. Among the sins against which the nuns (Bhikshuni) were warned were, “Si une bhikshuni va seule aux lieux, et est,” etc.—(“Pratimoksha Sutra,” Thibetan version, translated by W. W. Rockhill, Paris, 1884, p. 44, “École des langues Orientales vivantes.”) [53] This recalls the repugnance of the Mahometans to the spray of urine touching their persons or clothing, as already indicated. [54] Bel-Peor. “Very little is really known of the nature of his worship, but it is an almost universal opinion, which appears to be sustained by Numbers xxv., that it was licentious in its character. Human sacrifice appears to have been offered to him; and it is conjectured, from Psalms cvi. 28, that the worshippers ate of the victims that had been offered to him.”—(“Dictionary of Religious Knowledge,” Abbott and Conant, New York, 1875, article “Baal and Baal-Peor.”) “In a story of Armagnac, Joan lou Pec runs after a man whom he believes to be a sage, and asks him when he will die. The man answers: ‘Joan lou Pec mouriras au troisième pet de toun ase,’—The ass breaks wind twice, and the fool endeavors to prevent the third flatus. ‘Cop sec s’en angone cerca un pau (stake) bien pounchut et l’enfouncee das un martet dans lou cou de l’ase. Mes l’ase s’enflee tant, e hasconc tant gran effort que lou pau sourtisconc commo no balo e tuec lou praube Joan lou Pec.’”—(“Contes et Proverbes Populaires,” recueillis en Armagnac, par J. F. Bladé, Paris, quoted by Angelo de Gubernatis, “Zoöl. Mythol.,” vol. i. pp. 397, 398.) The reader will please look under the heading of “Myths” in this volume, and will there see a similar adventure related of the Eskimo, or rather the Kamtchatkan, god Kutka. “Wherefore my bowels shall sound like a harp for Moab, and mine inward parts for Kir-haresh.”—(Isaiah xvi. 11.) [55] “The Eskimo call the better being ‘Torngarsuk.’ They don’t all agree about his form or aspect. Some say he has no form at all; others describe him as a great bear, or as a great man with one arm, or as small as a finger. He is immortal, but might be killed by the intervention of the god Crepitus.”—(“Myth, Ritual, and Religion,” Andrew Lang, London, 1887, vol. ii. p. 48.) A footnote to the above adds, “The circumstances in which this is possible may be sought for in Crantz, ‘History of Greenland,’ London, 1767, vol. i. p. 206.” Crantz says of Torngarsuk: “He is immortal, and yet might be killed, if any one breaks wind in a house where witchcraft is carrying on.”—(Crantz, as above.) [56] Among the Chinese and Hindus an identical partition of responsibility will be found ascribed to the deities. It would require a special disquisition to enumerate these gods and their functions, so far as known to us, but such an enumeration would do no good, because the accuracy of the statement will be admitted without dispute. A clipping from the “Times,” of India, copied in the “Sunday Herald,” of Washington, D. C., June 2, 1889, bears upon this point: “The general public are not aware of a ludicrous custom still followed in Hindu households of Bengal. The last day of Falgoon, that fell on the 12th ultimo, was observed in worshipping Ghantoo, the god of itches and the diseases of the skin which afflict the natives. Very early in the morning of the day the mistresses of the families, changing their nocturnal attire, put a useless, black earthen vessel outside the threshold of their back doors, with a handful of rice and masoor dal, four cowries, with a piece of rag smeared with turmeric. Wild flowers appearing in this season are offered in worship. (These flowers are called Ghantoo fool.) The young boys of the family stand in a semicircle before the mistress, with cudgels in their hands. When the conches are sounded by the female worshippers, as the signal of the poojah being over, the boys break the vessels into atoms. The mirthful children, in their anxiety to strike the first blow, sometimes break the fingers and hands of the matrons. The piece of rag is preserved over the doors of houses in the zenana. In the evening of the day, the boys of the lower order of the villages sing the songs of the occasion from door to door for pice.” Although the adoration of Flatulence cannot be found among the Chinese, religious customs equally revolting have been ascribed to them. “The Chinese are addicted to the abominable vice of Sodomy, and the filthy practice of it they number among the indifferent things they perform in honor of their idols.”—(“The Travels of Two Mahomedans through India and China,” in Pinkerton, vol. vii. p. 195.) These Mahomedans travelled in the ninth century. “The negroes of Guinea have a god of the small-pox.” See “Fetichism,” by Father P. Baudin, New York, 1885, p. 74. According to the Guinea negroes, “Every man has three genii, or protecting spirits. The first is Eleda, who dwells in the head, which he guides.... This second genius (Ojehun) has his habitation in the region of the stomach.... Ipori, the third protecting genius, takes up his abode in the great toe.”—(Idem, p. 43.) “The Samoans supposed disease to be occasioned by the wrath of some particular deity.... The friends of the sick went to the high priest of the village.... Each disease had its particular physician.”—(Turner, “Samoa,” London, 1884, p. 140.) See, in this connection, Banier’s “Mythology,” English translation, vol. i. p. 196, _et seq._ “They (the ancients) had gods and goddesses for all the necessaries of our life, from our cradles to our graves; viz., 1. for sucking; 2. for swathing; 3. for eating; 4. for drinking; 5. for sleeping; 6. for husbandry; 7. for venery; 8. for fighting; 9. for physic; 10. for marriage; 11. for child-bed; 12. for fire; 13. for water; 14. for the thresholds; 15. for the chimneys.”—(Harington, “Ajax,” p. 27.) Consult, for the Chaldeans, “The Chaldean Account of Genesis,” George Smith, New York, 1880, pages 11 and 125. Dibbara, the god of pestilence, has the title of “The Darkening One,” which recalls the passage in Psalm xci. 6, “The pestilence that walketh in darkness.” ... “Each of the Babylonian gods had a particular city.” (Idem, p. 46.) “The Chaldeans had twelve great gods.” (Idem, p. 47.) See, also, “Chaldean Magic,” Lenormant, 35. It was written of the deceased (Egyptian), “There is not a limb of him without a god.” (“Ritual of the Dead,” cap. xliii., idem.) See “Le Moyen Age Médical,” Dupouy, for the list of saints and shrines to cure all afflictions, in Europe, Minor’s translation, p. 83. Those possessed claimed to be in the power of a demon, who entered their body by one of the natural passages, sporting with their persons. (Idem, p. 50.) The Church recognized the truth of these beliefs (idem, p. 40); see, also, notes taken from Turner’s “Samoa.” [57] These ideas remained among the early Christians: “an odor of a sweet smell; a sacrifice, acceptable, well-pleasing to God.”—(Phil. iv. 18.) So, among the Chaldeans: “The gods smelt the savor, the gods smelt the good savor.”—(“Chaldean Account of Genesis,” Smith, p. 286.) [58] They also keep urine in tubs in their huts for use in dressing deer and seal skins. (Hans Egede; also quoted in Richardson’s “Polar Regions,” Edinburgh, 1861, p. 304.) The same custom has been noted in Alaska. The same thing mentioned by Egede’s grand-nephew, Hans Egede Saabye. (“Greenland,” London, 1816, p. 6.) [59] The whole process was carefully observed by Captain Robert G. Carter, 4th Cavalry, U. S. Army. [60] “Todas estas cosas que digo y muchas que no sé y otras que callo se venden en este mercado destos de Mejico.”—(Gómara, “Historia de la Conquista de Mejico,” p. 349.) [61] See Graah, “Greenland,” London, 1837, p. 111, and Hans Egede Saabye, “Greenland,” London, 1818, p. 256. [62] Contra la caspa será necesario cortar muy á raiz los cabellos y lavarse la cabeza con orinas y despues tomar las hojas de ciertas yerbas que en indio se llaman coioxochitl y amolli ó iztahuatl que es el agenjo de esta tierra, y con el cuesco del aguacate molido y mezclado con el cisco que está dicho arriba; y sobre esto se ha de poner, el barro negro que está referido, con cantidad de la corteza de lo dicho.—(Sahagun, in Kingsborough, vol. vii. p. 294.) [63] Father De Smet, “Oregon Missions,” New York, 1847, p. 383. [64] “Le maléfice amoureux ou le philtre” is defined as follows: “Telle est la pratique de certaines femmes et de certaines filles, qui, pour obliger leurs galans ... de les aimer comme auparavant ... les font manger du gâteau où elles out mis des ordures que je ne veux pas nommer.”—(Jean Baptiste Thiers, “Traité des Superstitions,” Paris, 1741, p. 150.) [65] Quâ occasione vel potius execrabilis superstitionis quadam necessitate coguntur electi eorum velut eucharistiam conspersam cum semine humano sumere.—(Saint Augustine, quoted by Bayle, “Philosophical Dictionary,” English edition, London, 1737, article “Manicheans.”) [66] Les Catharistes qui étoient une espèce choisie de Manichéens, pétrissoient le pain Eucharistique avec la semence humaine.—(Thiers, “Superstitions,” etc., Paris, 1741, vol. ii. lib. 2, chap. i. p. 216; and Picart, “Coutumes et Cérémonies,” etc., Amsterdam, 1729, vol. viii. p. 79.) E. B. Tylor says that “about A.D. 700 John of Osun, patriarch of Armenia, wrote a diatribe against the sect of Paulicians” (who were believed to be the descendants of the Manicheans, and in turn to have transmitted their doctrines to the Albigenses). In the course of the diatribe the patriarch declares that “they mix wheaten flour with the blood of infants, and therewith celebrate their communion.”—(E. B. Tylor, “Primitive Culture,” London, 1871, vol. i. p. 69.) [67] See in Picart, Coutumes et Cérémonies Religieuses, vol. vii. p. 47. [68] Au Coromandel, ils mettent le visage du mourant sur le derrière d’une vache, lèvent la queue de l’animal et l’excitent à lacher son urine sur le visage ... si l’urine coule sur la face du malade, l’assemblée s’écrie de joye et le compte parmi les bienheureux, mais ... si la vache n’est pas d’humeur d’uriner, on s’en afflige.—(Picart, “Coutumes et cérémonies religieuses,” etc., Amsterdam, 1729, vol. vii. p. 28.) [69] Picart, Coutumes et cérémonies religieuses, etc., Amsterdam, 1729, vol. vii., pp. 52, 57. [70] Eloise seems here to allude to the well-known Greek inscription on an ancient marble, still to be seen in the Medicean gardens: “θεμῶρ εὐχρὶ θέλες εὐπὶς.” Above it is an elegant figure in alto-relievo, supposed to be the representation of the melting Niobe,—Eloise, _en déshabillé_. [71] “We have in the folk-medicine, which still exists, the unwritten record of the beginning of the practice of medicine and surgery.... The early history of medical science, as of all other developments of culture, can be studied more narrowly and more accurately in the folk-lore of this and other countries than some students of modern science and exact modern records may think possible.”—(“Folk-Medicine,” William George Black, London, 1883, pp. 2, 3.) [72] Bull-urine was given to men, cow-urine to women. [73] Garrett, Myths in Medicine, New York, 1884, pp. 148, 149. [74] El remedio mas usual y eficaz es el de la triaca humana, así llamada, para mayor decencia, el excremento humano, fresco y disuelto en agua que hacen beber al mordido.—(Clavigero, “Historia de la Baja California,” Mexico, 1852.) [75] Decian que era el antidoto de esta ponçona el Fuego i el agua del mar, la dieta y continencia. Y otra dicen que la hez del herido tomada en pildoras o en otra forma. (Herrera, “Decades,” 2, lib. i. pp. 3, 9, 10.) They used to say that the antidotes for this poison were fire, sea-water, fasting, and continence. Another of which they speak was the excrement of the wounded man, taken in form of pill or otherwise. [76] Garcilasso de la Vega, “Comentarios Reales,” Markham’s translation, Hakluyt Society, vol. xli. p. 186. [77] Il se fit un jour une dance de tous les jeunes hommes, femmes et filles toutes nues, en la présence d’une malade à la quelle il fallut (traict que je ne sçay comment excuser ou passer sous silence), qu’un de ces jeunes hommes luy pissast dans la bouche et qu’elle auallast et beust cette eau, ce qu’elle fit avec un grand courage, esperant en receuoir guérison.—(Sagard, “Histoire du Canada,” edition of Paris, 1885, p. 107.) [78] “The urine of young children, mixed with lime and evaporated until a solid is formed, cures general debility, and, made into a liquid, is most usefully applied as a lotion for the eyes.” (China.)—(“Evening Star,” Washington, D. C., Oct. 11, 1890.) [79] This is confirmed by Mr. Frank G. Carpenter, who has visited Corea. [80] Pour faire de l’eau bénite le Bouc pissoit dans un trou à terre et celui qui faisoit l’office en arrosoit les assistants avec un asperge noir.—(Thiers, Superstitions, etc., vol. ii. book 4, cap. 1, p. 367. See the same story in Picart, vol. viii. p. 69.) [81] Leur faisant voir en songe, qu’ils ne sçauroient guérir qu’en se veautrant dans toutes sortes d’ordures.—(Père Le Jeune, “Jesuit Relations,” 1636, published by Canadian Government, Quebec, 1858.) [82] Brand quotes Camden as relating of the Irish that, “if a child is at any time out of order, they sprinkle it with the stalest urine they can get.”—(Brand, “Popular Antiquities,” article “Christening Customs,” London, 1849, vol. ii. p. 86.) [83] Ceux qui lavent leurs mains le matin avec de l’urine pour détourner les maléfices ou pour en empêcher l’effet. C’est pour cela que le juge Paschase fit arroser d’urine Sainte Luce, parce qu’il s’imaginoit qu’elle étoit sorcière.—(Thiers, “Traité des Superstitions,” Paris, 1741, vol. i. cap. 5, p. 471.) This statement is repeated verbatim by Picart (“Coutumes et Cérémonies,” etc., Amsterdam, 1729, p. 35), and he adds that the judge believed that he would by this precaution disable her from evading the torments in store for her. John of Saulsbury, bishop of Chartres, with good reason cast ridicule upon this charm. [84] La rociaba con sus orinas.—(Torquemada, “Monarchia Indiana,” lib. x. cap. 23.) [85] Pétrir un petit pain avec l’urine qu’une personne malade de la fièvre quarte aura rendue dans le fort de son accès, le faire cuire, le laisser froidir, le donner à manger à un ... et faire trois fois la même chose pendant trois accès, le ... prendra la fièvre quarte et elle quittera la personne malade. Faire durcir un œuf, le peler, le piquer de divers coups d’aiguille, le tremper dans l’urine d’une personne qui a la fièvre ... puis le donner à un ... si le malade est un mâle, ou à une ... si le malade est une femelle et la fièvre s’en ira.—(Thiers, “Traité des Superstitions,” Paris, 1745, vol. i. lib. v. cap. iv. p. 386, copied in Picart, “Coutumes et Cérémonies,” etc., Amsterdam, 1729, vol. x. p. 80.) [86] See Dulaure’s “Des Divinités Génératrices,” Paris, 1825, pp. 271, 277, 278, 280, 283. He says that this vestige of phallic worship was discernible in France “à une époque très-rapprochée de la nôtre,” and that women “raclaient une énorme branche phallique que présentait la statue du saint; elles croyaient que la raclure enfusée dans un boisson, les rendrait fécondes.” But Davenport, who has probed deeply into the question of phallic worship, contends that such vestiges existed in some of the communities of France, Sicily, and Belgium, not only down to the Reformation, but even to the opening decades of the nineteenth century.—(See Davenport, “On the Powers of Reproduction,” London (privately printed), 1869, pp. 10-20.) E. Payne Knight speaks of this same instance of survival at Isernia, in Sicily. It was known at that place as late as 1805. See also “The Masculine Cross and ancient Sex Worship,” Sha Rocco, New York, 1874, etc. Dulaure, however, admits that he knew of no example in antiquity of scraping the phallus and drinking an infusion of the powder. “L’usage de racler le phallus et d’avaler de cette raclure avec de l’eau, usage dont je ne connais point d’exemple dans l’antiquité.” Dulaure, as above, p. 300. [87] See, in Rousselet’s “India,” London, 1876, pp. 173, 343. It has been identified as our April Fool’s Day. See in “Asiatic Researches,” Calcutta, 1790, vol. ii. p. 334; also, in Moor’s “Hindu Pantheon,” London, 1810, pp. 156, 157; also, the Encyclopædia Britannica, and Appleton’s Encyclopædia, article “April.” On the Sunday and Monday preceding Lent people are privileged at Lisbon to play the fool; it is thought very jocose to _pour water_ on any person who passes, or _throw powder_ in his face; but to do both is the perfection of wit.—(Southey, quoted in Hone’s “Every-Day Book,” vol. i. p. 206, London, 1825. See Brand’s “Popular Antiquities,” London, 1849, vol. i., p. 131, article “April Fool’s Day.”) [88] The authority for this statement will be found in “The Press,” of Philadelphia, Penn., copied in the “Evening Star,” of Washington, July 26, 1890. [89] Para este juego, todos los hombres y muchachos que querian jugar hacian taleguillas ó redecillos llenos de flor de las espadañas ó de algunos papeles rotos; ataban estos con unos cordelejos ó cintas de media vara de largo, de tal manera que pudiese hacer golpe; otros hacian á manera de guantes las taleguillas é hinchabanlos de lo arriba dicho ó de ojas de maiz verde; ponian pena á todos estos que nadie echase piedra ó cosa que pudiese lastimar dentro las taleguillos. Comenzaban luego los muchachos á jugar este juego á manera de escaramuza y dabanse de talegazos en la cabeza y por donde acertaban y de poco en poco se iban multiplicando de los muchachos y los mas traviesos daban de talegazos á las muchachas que pasaban por la calle; á las veces, se juntaban tres ó quatro para dar á una de tal manera que la fatigaban y la hacian llorar. Algunas muchachas que eran mas discretas, si habian de ir á alguna parte, entonces llevaban un palo ú otra cosa que hiciese temer para defenderse. Algunos muchachos escondian la talega y quando pasaba alguna mujer descuidadamente, dabanla de talegazos y quando la daban un golpe, decian Chichiquatzinte mantze, que quiere decir, “Madre Nuestra, és la talega de este juego.” Las mugeres andaban muy recatadas quando ivan á alguna parte.—(Sahagun, in “Kingsborough,” vol. vii. p. 83.) At the feast of the goddess Tona the same game was played.—(See idem, vol. vi. p. 33.) [90] Hacia toda la gente de el Pueblo unas talegas, á manera de bolsas, y henchianles de heno y paja y otras cosas que no hacen golpe ni tienen peso y colgavanlas de un cordel y traianlas escondidas debajo de los mantos que les servian de capas. Con estas talegas daban de Talegaços á todas las mugeres que encontraban por las calles. [91] R. Patterson, in “Asiatic Researches,” Calcutta, 1805, vol. viii. p. 78. [92] The African deity, Obatala, is symbolized by a whitened gourd provided with a cover, which is placed in the temples.—(“Fetichism,” Rev. P. Baudin, New York, 1885, p. 14.) [93] John de Laet, lib. vi. chap. vii. p. 202. [94] See Francis Parkman’s “Jesuits in North America,” the works of John Gilmary Shea, and Kipp’s “Jesuit Missions.” [95] Pliny contains a number of references to plants to which mystic properties were attached, which could only be dug up after a circle had been traced about them with a sword, prayers recited in certain postures, etc.—(See among others, the “Mandragora,” in lib. xxv. c. 94.) [96] Copious references to color-symbolism will be found in the works of Von Helmont (p. 1060); Frazer, “Totemism;” J. Owen Dorsey; Dr. W. J. Hoffman; Black, “Folk-Medicine;” Pettigrew, “Medical Superstitions;” Andrew Lang, “Myth, Ritual, and Religion;” Garrick Mallery, and many others; also in an article entitled “Notes on the Cosmogony and Theogony of the Mojaves of the Colorado River,” published in the “Journal of American Folk-Lore,” July-September, 1889, by the author of this volume. In the last it is shown that the idea in the aboriginal mind is that each color is a medicine, and that the rainbow, being a combination of them all, is a panacea; but it should be pointed out that, even in the days of Dr. Joseph Lanzoni (1694) there were some bold medical scholars who openly derided such notions as absurd and irrational. [97] There can scarcely be a doubt that pharmacy was, in its incipiency, distinctly and unequivocally religious in character. Grimm is full of the matter. He tells us that “the culling and fetching of herbs had to be done at particular times and according to long-established forms.... Shortly before sunrise when the day is young.... The viscum was gathered at new moon, Prima Luna.... Some had to be gathered in darkness, others plucked by the light of the moon, generally the new moon; others by a person fasting; others before hearing thunder that year.... In digging up an herb, the Roman custom was first to pour mead and honey round it, as if to propitiate the earth, then cut round the root with a sword, looking towards the east (or west), and the moment it is pulled out, to lift it on high without letting it touch the ground.... A great point was to guard against cold iron touching the root; hence gold or red-hot iron was used in cutting.... In picking or pulling up, the operator used the left hand in certain cases; he had to do it unbelted and unshod, and to state for whom and for what purpose it was done.” Grimm complains of the scantiness of German tradition on this point; yet, he finds that the “hyoscyamus,” or henbane, had to be taken from the ground by a naked virgin, using the little finger of the right hand and standing on the right foot. The French formulæ for such purposes require: “Quelques uns pour se garantir de maléfices ou de charmes vont cueillir de grand matin, à jeun, sans avoir lavé leurs mains, sans avoir prié Dieu, sans parler à personne, et sans saluer personne en leur chemin, une certaine plante, et la mettent ensuite sur la personne maléficiée ou ensorcelée. Ils portent sur eux une racine de chicorée, qu’ils ont touché à genoux avec de l’or et de l’argent le jour de la Nativité de Saint Jean Baptiste un peu avant le soleil levé, et qu’ils ont ensuite arrachée de terre avec un ferrement et beaucoup de cérémonies, après l’avoir exorcisée avec l’épée de Judas Machabée.” The herb was to be “neither fretted nor squashed.” “The Romans had a strange custom of laying a sieve in the road, and using the stalks of grass that grew up through it for medical purposes.” (Grimm, “Teut. Mythol.” vol. iii. p. 1195 _et seq._) He fully describes the ceremony for gathering the mandrake, and also refers to the mistletoe, but adds nothing to the information in these pages. In many of the prescriptions given by Marcellus, which prescriptions were generally of a magical character (tempus, A.D. 380), there are injunctions to “observe chastity.”—(See “Saxon Leechdoms,” lib. i. pp. 20, 29.) Again, in “Saxon Leechdoms,” vol. i. p. 11, we learn that certain medicinal plants were to be pulled in a prescribed manner, the name of the patient to be murmured at the same moment (quoting from Pliny, lib. xxi., xxii.; again, idem, vol. i. p. 14, quoting Pliny, lib. xii. c. 16.) The herb mandrake could not be pulled for medicinal purposes except by a pure man. “Its virtue is so mickle and famous that it will immediately flee from an unclean man” (idem, vol. i. p. 245); again, in gathering the periwinkle, “when thou shalt pluck this wort, thou shalt be free from every uncleanness” (vol. i. p. 313). The belief in regard to the manner of pulling the mandrake exists among the Turks: “The pacha told me of a curiosity to be seen at Orfa.... This curiosity consisted of two small figures, made of a peculiar shrub, partly trained and partly twisted and partly cut into the form of a man and woman, very rudely done, and stained over to give them the appearance of having grown in that shape.... The inhabitants, in order to obtain them, tied a dog by a string to each figure, and then went a long distance off. As soon as the dog pulled the string, and drew the creature out of the ground, the noise it made killed the dog.”—(“Assyrian Discoveries,” George Smith, New York, 1876, p. 161.) [98] Hippocrates did not believe that epilepsy was a “divine” disease, sent by the gods; such an idea was, in his opinion, fostered by quacks for personal advantage.—(See the edition of his work by Francis Adams, Sydenham Society, London, 1849.) “Nothing could tend more to retard the progress of medicine, and paralyze all efforts for its improvement, than the opinion, once so generally entertained, of the celestial origin of disease, which, if admitted, appears necessarily to demand divine interposition for its relief. Religion and medicine were both brought into contempt by the adoption of sacrifices and incantations and the mercenary practices of the priests to insure intercession with the gods.”—(“Medic. Superstitions,” Pettigrew, p. 45.) [99] Epilepsy was called the comitial disease “because the comitia were prorogued in the event of any ominous case of this disorder.”—(White-Ridley, Latin-English Dict. See also Lemprière’s “Classical Dictionary,” article “Comitia.”) [100] The word “carmen” shown to be the origin of “charm,” by Grimm.—(“Teut. Mythology,” vol. iii. p. 1035.) The same derivation is given by Webster and other authorities. In the Samoan islands “When offerings were eaten in the night by dogs or rats, it was supposed that the god chose to become incarnate for the time being in the form of such living creatures.”—(“Samoa,” G. Turner, London, 1884, p. 25.) [101] The anointing of kings is a survival of Pagan usages; anointed monarchs are alluded to in the sacred books of Thibet: “du monarque oint ... Pratimoksha Sutra.”—(W. W. Rockhill, Société Asiatique, Paris, 1885.) ADDENDA. Dr. Thomas G. Morton, of Philadelphia, imparts the information that not only is the use of human urine still general among ignorant women during pregnancy, but that it has been learned that female abortionists have been in the habit of vending a nostrum for defeating pregnancy, one of the components of which was the catamenial discharge. * * * * * Referring to previous remarks, on page 162, it may be noticed that a curious instance of survival by contrariety is to be detected in what Picart relates of the Hebrew ceremonial of the present day. He says of the behavior of the Hebrew while praying, that he should carefully avoid gaping, spitting, blowing his nose, or emitting any exhalations: “Il doit éviter autant qu’il se peut de bailler, de cracher, de se moucher, de laisser aller des vents.” (Picart, “Coutumes et Cérémonies,” &c., vol. i. p. 126). All this information seems to be taken from the work of the Rabbi Leon, of Modena. 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Smithsonian Institution. Smithsonian Contributions. Smollett, Tobias, Humphrey Clinker. Smyth, Brough, Aborigines of Australia, London, 1878. Snake Dance, The, of the Moquis, Bourke, London and New York, 1884. Société Asiatique. See Pratimoksha Sutra. Socrates. Soldiers Three, Kipling. Solovof, Voyages, quoted in Coxe’s Russian Discoveries. Solomon Ben Jarchi. South Mountain Magic, Mrs. M. V. Dahlgren, Boston, 1882. Sorcery and Magic, Thomas Wright, London, 1831. Southey, Robert, Commonplace Book, London, 1849. The Doctor, London, 1848. Spain, Travels in, Bourganne, in Pinkerton. Sparrmann, Account of Africa, in Maltebrun, and in Pinkerton. Speke, Nile. Spellman, quoted. Spencer, Herbert. Spiers and Surenne, French and English Dictionary. Squier, E. G. Standard, of London. Stanley, Henry M., Congo, New York, 1885; Through the Dark Continent, N. Y., 1878. Staple of News, Ben Jonson. Star, Evening, Washington, D. C. Steller, History of Kamtchatka. 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Zoölogical Mythology, Angelo de Gubernatis, London, 1872. INDEX. Abbot of Unreason, 13. Abnormal Appetite, 28, 29, 30, 31, 32, 233, 311, 314, 316. Abortion, 105; produced by mistletoe, 105. See also under Parturition. Aconite, used to poison panthers; human ordure the antidote, 244. Afghans, flatulence regarded as a deadly insult by, 161. After-birth, 216, 224, 226, 235, 236, 343, 354, 355; a remedy for witchcraft, 215; in philters, 224; as an anti-philter, 354, 355. See also Therapeutics. Agaric, 71, 77, 81, 82, 83; the cause of fairy circles, 82, 83; excluded from Brahminical dietary, 92, 109. See also Mushrooms. Aghozis, a Hindu sect who eat human ordure, 40, 126. Agnus Castus, 225. Agriculture, 26, 80, 128, 129, 140, 180, 190, 191, 192, 193, 345, 350, 351, 353, 438; taught to men by Saturn, 129; urine and ordure in, 129; cow dung used to make threshing-floors in France and Italy, 180; religious rites in connection with, in China, 345; catamenial women marched round the Roman fields, 450,—see also the description from “Hiawatha;” the touch of a catamenial woman ruined vines, fruit trees, etc., 353; “fool ploughs,” 438. See also under Latrines. “Aiguilette, nouer l’.” See Witchcraft, Ligatures. Album Græcum. See Dog Dung. Alcohol, 39; mixed with urine in drink, 39; abstained from by Lamas while making sacred pills, 50; invented by the Chinese, 2197 B.C. 75, 76; obtained from mushrooms, 81. See Intoxicants, 379. Alder. See Tree and Plant Worship; Cures by Transplantation. Ale, 39, 232. See Bride-ale, Intoxicants. Amanita Muscaria. See Mushrooms. Amber, 289; believed to be whale’s dung, 271. Ambergris, 48. Ammonia, 39, 199, 201; probably suggested by a prior use of urine, 199. Ammonia, urate of, and guano, used in phthisis. Amulets and talismans, 28, 42, 43, 44, 45, 47, 48, 49, 51, 52, 225, 226, 237, 363, 364, 370, 371, 391, 403, 441, 454, 458; mistletoe used as an amulet, in Sweden, 108; in England, 108, 111; cow ordure and urine, as, 112; the first tooth dropped by a child an amulet, 363. See Excrement, Grand Lama, Patriarch of Constantinople. Amulets and talismans, 225, 245, 267. Analysis of the mani or sacred pills of the Buddhists, 53. Ancestor worship, 459, 460. See Spirits, Gods. Ancestors, skulls of, used as drinking-cups, in Thibet, 250. Animal Worship. See under Therapeutics, Philters, Aphrodisiacs, Parturition, Ordeals and Punishments, Monasticism, Cosmetics, Amulets and Talismans, Cures by Transplantation, Tattooing. Anthropomancy. See Divination. Anti-natural god of the Sioux, 267. Aphrodisiacs, 78; mushrooms regarded as, 78, 80, 90, 94; onions and garlic regarded as, 93, 94; mistletoe regarded as, 103, 104; ordure and urine regarded as, 216, 217; leopard’s dung regarded as, 217; nettles regarded as, 216, 217, 390; antiphrodisiacs, 224; the testes of the fox used as an, 225. April Fool’s Day, 432, 437. See Festival of Huli. Aqua ex stercore. See Excrement. Aristophanes says that Esculapius ate excrement, 129; calls thunder flatulence, 163; calls doctors “excrement eaters,” 278, 279. Arms and armor, 219. Arms and armor, 241, 242, 312, 313, 323. See War Customs. Asclepius, surnamed Pharmacion (the druggist), believed to have been the first writer who counselled the use of human excrement in Therapeutics, 278. Aspersions, 105 (see Mistletoe, Holy Water, Lustration, Courtship and Marriage), 113, 220, 225, 236, 247, 261, 300, 393, 398, 399, 428; urine of Hottentot priest used in aspersions at weddings, funerals, etc., 229; upon young warriors at time of initiation, 238, 239; urine of Moorish bride at time of initiation, 229,—see Queen of Madagascar; the water in which Russian bride had been bathed at time of initiation, 231,—see Bride-Ale. Aspersions with urine in “Witches’ Mass,” 274, 383, 388; urine used by the Highlanders for aspersing their cattle, 398, 390. See Lingams. Aspersions, 113, 225, 264. See Rue. Aspersions, by the Queen of Madagascar, 60. See Lustrations, Hottentot Marriages, Courtship and Marriage, Holy Water. Asphalt dissolved by the catamenial fluid, 350, 385; also by human urine, 385. Assafœtida, 322, 343, 389, 425, 444; called “Merde du Diable,” 343, 444. See under Garlic, Stench, Perfume. Assyria, dung gods of, 130, 132. Aztecs used poisonous mushrooms in their sacred dances, 89, 90. Bacchanalia, 62, 63, 64, 75, 89, 90, 394, 440. Bang. See Intoxicants. Banians of India swear by cow dung, 112; eat cow-dung, 119. Baptism, 232; mock baptism, 232. Barrington, “Observations on the Statutes,” comments on tenures of land by flatulence, 166. Basilisk, eggs of, would hatch only in dung, or under a toad, 268. Bathing. See Lustration. Bedouins eructate as a matter of civility, 161; consider flatulence a deadly insult, 161, 257, 258. Beds and bedding, urination in bed, how prevented, 271, 375, 384; defilement of, how occasioned, 379. Beer, 232. Beer. See Intoxicants. Belgium, the mannikin of Brussels, 165. Bel-phegor, filthy rites connected with his worship, 132, 154, 155, 156, 157, 158, 160, 161, 173; interview between Moses and Jehovah, 160; analogous rites among the Hebrews and Parsis, 161. Bembino, or Isaic table, 13. Benet, S. V., notes on urine as a dentrifice, 204. Bhikshuni of Thibet, 147. Bile, Human. See Therapeutics. Bitumen. See Asphalt. “Black drink” of Creeks and Seminoles, 242; of Imbando, Africa, 240, 250. Bladders, 239, 434. Bladders, 239, 378, 384, 415, 416, 417, 422, 423, 424, 434, 437, 438, 439, 464, 465; mark of distinction for gallantry among Hottentots, 239; use by Apache and other American savages, 434. See Sausage. Bleaching. See Industries. Blood-covenant, 240. Boletus, variety of mushroom, is worshipped in Africa, 80, 91. “Bona Dea,” one of the names of the goddess Rhea or Cybele, had urinal aspersions in her rites, 394. Bones, in medicine. See Therapeutics, Cures by Transplantation. “Bora.” See Initiation, 240, 241. “Borgie Well,” near Glasgow, made mad all who drank of its waters, 76. Borneo, Dyaks of, have the Hebrew custom in regard to the covering up of the evacuations, 146. Bourkans, or spirits of the Kalmucks,—one of them eats his own excrement, 49. Boutan, merchants of, strewed ordure over their food, 45. Brahmins of India, use of cow ordure and urine in religion, 112, 113, 114, 115, 118, 119, 122, 124. Brain, in Medicine. See Therapeutics, Marriage, Aspersions. Bread, urine and excrement, in making, 32, 38. “Bread of the Gods” (Mexicans), 89, 90, 91; “Cockle Bread,” a Phallic game in England, 221, 222. Bride, “Bride-Ale,” 232. See Courtship. Bridges, a toll of flatulence exacted from prostitutes crossing the bridge of Montluc, in France, 166, 168, 169. Brussels, the mannikin of, a Phallic idol, 165. Buddhism, the god “Sakya-Muni” eats his own excrement, 49. Buddhists, 147, 251. Buddhists supposed to be related to the Druids, 99. See Lamas, Grand Lama. Bull of Ernulphus, bishop of Rochester, 251. Burial. See Mortuary Ceremonies. Calculus, in medicine. See Therapeutics. Cape of Good Hope. See Hottentots, etc. Capuchins, their beastly customs, 147, 148. Castes of India, restoration to the, 113. See also Clans. Casting urine, 396. Catamenia, 218, 219, 224, 296, 318, 392, 393, 394. Catamenia, a catamenial woman could cure “King’s Evil,” 60; mushrooms used as emmenagogues, 83, 108; mistletoe used as an emmenagogue, especially that of the oak, 108; seclusion during the duration of the catamenia, in Alaska, 104, 150; catamenia used in making love-philters, 217, 218, 219, 224,—see Philters; to preserve chastity, 219; in diseases, 219,—see Therapeutics; in witchcraft, 210,—see also Witchcraft, 377 to 404; philters made of catamenia were rendered abortive by hen-dung, 224, 225, 226; asses’ dung restrained excessive catamenia, 278; superstitions connected with the catamenia, 350,—see Cosmetics, 367; catamenial fluid had to be sprinkled upon mandrake before it could be pulled out of the ground, 271, 376, 385. Cemetery, urinating through the wedding ring while in a cemetery baffled witchcraft, 231. See also under Mortuary Ceremonies. Cerdier states that the Africans worship the mushroom, 80. Ceremonial observances, 206, 207, 208, 211; on Holy Thursday among Russian dissenters, 162; urine drunk in the marriage ceremonies of the Siberians, 228. See also Initiation. Ceremonial, tenacity of. See Survivals. Ceremonies in connection with agriculture in China, 345; in pulling medicinal herbs, etc. See Mandrake, Therapeutics; see also Weeping, Kissing, Spitting, Saliva, Shaving, Flatulence, Urination, Oblations of Urine and Excrement. _Chaise percée_ of the Grand Lama, 42; the tripod of Esculapius a _chaise percée_, 129. Chamber-pots, 175, 251. Charlotte Elizabeth, Princess of Bavaria, a coarse letter from, 32. Charms, 188, 230, 370, 371, 373, 405, 424, 430, 442, 443, 457, 458, 461, 462. See also Magic, Amulets and Talismans, Witchcraft, Cures by Transplantation. Chastity. See Continence, Anti-Philters. Cheese, curds, human urine used in making cheese in Germany, 181; and in Switzerland, 181; a “survival” of the preceding practice among the Pennsylvania Germans, 396. Childbirth. See Parturition. “Chinook Olives,” 38, 424. Chrysocollon, a cement made of urine, etc., 182, 183. Clallums of B. North America, Orgies of, 63. Clans, 185, 186, 187, 188, 456, 457, 466; the Roman clans were convened upon the appearance of a case of epilepsy, 456, 457, 466. See Castes, Totemism, Tattooing. Clemens Alexandrinus, his account of excrement gods, 127, 128. Cloacina, Roman goddess of privies, 127, 134, 264. Club-houses of secret orders, 9. Cockatrice. See Basilisk. “Cockle-Bread,” a Phallic game in England, 221, 222. Collyrium. See Eye Troubles. “Comitialia” (see under Epilepsy; also under Clans), 456, 457, 466. Commodus, the Roman Emperor, ate excrement, 30. Coral, 181, 216; color of, restored by hanging in a privy, 181; coral a remedy for witchcraft, 216. Cord, sacred, 122. See Initiation, Girdle. Cosmetics, 88, 287, 306, 307, 314, 330, 352, 353, 366, 367, 368, 369; the dung of pigeons, mice, crocodiles, bulls, starlings, cows, men, lizards, foxes, dogs, sparrows, chickens, donkeys, geese, etc., used as; also the meconium of infants, sperm of frogs, catamenia, “Aqua Omnium Florum,” 369. Courtship and marriage, 19, 48, 66, 67, 68, 96, 107, 185, 216 to 233; brides fumigated with incense made from the excrement of the Patriarch of Constantinople, according to Arabian writers, 48; bride and groom sprinkled with the urine of the Hottentot shamans, 59, 221; divination in regard to courtship and marriage, 96; the maiden who was not kissed under the mistletoe would not be married within the year, 103; “ligatures,” 107, 221; wives in Borneo tattooed on the thighs, 185; Apache-Yuma matrons tattoo, 186; urine drunk at marriages in Siberia, 228. See Philters, Aphrodisiacs, Ligatures, Ring, Wedding, Bride, Wool. Coprolite, 184. “Cry, the more you, the less you piss,” 182. Crepitus, the God of Flatulence. See Flatulence. Crypto-Jews, 18. Cures by transplantation, 349. Cybele. See “Bona Dea,” 445. Dandelion, superstitions in connection with, 248. Dandruff, 304, 306, 328, 331. Dandruff. See Hair. Dentrifice, urine used as a, 203, 204, 205. Devil’s posterior kissed, 384. Devil’s presents all turned to filth and dross, 270. Diseases, all cured by mistletoe, 99, 104, 105, 107; catamenia, used in cure of,—see Catamenia, Therapeutics; ordure and urine used in the cure of,—see Therapeutics, Transference of; see “Cures by Transplantation;” sacred diseases,—see Epilepsy; the heathen theory of disease, 423, 441, 442, 443, 444, 445, 446, 456, 458, 457, 462. Divination, 11, 13, 14, 15, 16, 90, 96, 107, 126, 155, 233, 234, 246, 247, 248. See “Cockle-Bread,” Urinoscopy, Gambling, Dice, Visions, Onions, Omens, Courtship and Marriage, Parturition. Dreams, 253. “Drink of Oblivion” of the Druids, 106. Drink, the “Mad Potion,” Wysoccan, 242. Drinks, 380. Drinks. See Foods, Urine as a Beverage, Intoxicants, Eau de Mille Fleurs, Table Liqueurs. Druidism, 372. Druids. See Mistletoe. Ducking-stool. See Ordeals and Punishments. Dung, all earthly joys compared to, by the Apostle Paul, by Saint Matthew, and by Thomas à Kempis, 271. Dung, definition of, 52,—see Pedung, Excrement, Dung-carts, 11, 12, 13, 14, 15; dung-heaps used in punishment, 87; dung-gods, 127, 128, 130, 131, 132, 133,—see Excrement Gods; dung thrown by Australian neophytes, 237,—see Parturition; thrown at Guinea negresses in their first pregnancy, 237. Dung of whales, amber was believed to be, 271. Dung, the eggs of the basilisk would hatch only in, 269. Dungi, king of Chaldea, B.C. 2,000, 52. Dyaks of Borneo, cover up their evacuations, 146. Dyeing. See Industries. Dyeing of Hair. See Hair. Ear-Wax. See Therapeutics. Easter eggs, 323. See Eggs. Eau de Mille Fleurs, made of cow dung, 30, 330; in medicine, see Therapeutics. Eggs, in “Cures by Transplantation” (_q. v._); a plausible explanation of the meaning of the custom of exchanging Easter eggs, 465. Emetics. See Therapeutics. Enchantment. See Magic. Esculapius ate excrement, 129. Eucharist, errors in connection with the doctrine of the, 54, 55, 56. Eucharistic bread sprinkled with human semen by the Manicheans and Albigenses, 220. Eunuch, the urine of, used as an aphrodisiac, 224; also as an antiphrodisiac, 224; and as a remedy for sterility, 233, 281; emasculation, a religious rite among Hottentots, 238, 239; also among the Galli, priests of Cybele, 394. Evergreens at Christmas. See Mistletoe. Excrement, Animal. See Therapeutics, Ordeals, Myths, Insults, Sacrifice, Industries, Agriculture, Commerce, Fuel, Hair, Smoking, Philters, Witchcraft, Virility. Excrement eaten, 240. Excrement gods, of Romans, of Egyptians, of Assyrians, of Hebrews, of Mexicans; Esculapius an excrement god; the excrement gods of the Moabites; Bel-Phegor an excrement god, 127, 128, 129, 130, 131, 132. Excrement, Human, see Grand Lama of Thibet; in Medicine, see Therapeutics; in Punishments, see Ordeals and Punishments; in Initiation, see Initiation; in Industries, see Industries; in Witchcraft, see Witchcraft; was believed to be the greatest panacea against Witchcraft; see Cures by Transplantation. See also Agriculture, Commerce, Fuel, Hair Dye, Hair, Philters, Courtship and Marriage, Virility, Ligatures, War Customs, Divination, Ordeals, Myths, Insults, Cosmetics, Amulets and Talismans. Excrement, in jewelry, 184. Exorcism. See Incantation. Ezekiel, Hebrew prophet, 119, 120, 121; eats human ordure in his food; eats cow-dung in his food; lies for 390 days on one side and 40 days on the other, 120; an explanation of his behavior, 241. Fairies, 232. Festivals, religious, their commemorative character, 24. Fetiches. See Idols, Gods, Amulets, and Talismans. Fingers, human, necklace of, deposited by the author in the National Museum, Washington, D. C., 364. Flap-Dragons. See “Healths in Urine,” 229. Flattery, Cape (B. North America), Indians of, have an orgy induced by poisonous mushrooms, 48, 65. Flatulence, of fairies, 87; flatulence would kill the Eskimo god “Torngarsuk,” if witchcraft were going on in a house, 157; the Devil put to flight by flatulence, 163, 444; flatulence avoided by the Hebrews while at prayer, also by the Parsis; considered a deadly insult by Bedouins and Afghans, 161, 257; a contest for championship among the Arabs, 161; adored by the Romans, by the Egyptians, by the Hebrews, by the Moabites, by the Assyrians, in the worship of Bel-peor, 127 to 163; the bibliography of the subject, 162; tenures of land in England by flatulence, 165, 166, 167; a toll of flatulence exacted of prostitutes who for the first time crossed the bridge of Montluc in France, 168; called “Sir Reverence,” by the Irish immigrants to the United States, 169; in games in England, 173; Satan “lets a f—t,” in the old Moralities, 173; the punishment for, among small boys in Philadelphia, Pa., 174, 175, 176; in obscene tales, 119, 120. Flesh, Human. See Mummy, Corpse, Therapeutics. “Flowers as Emblems” (Standard, London), 298. Fly Agaric. See Mushroom. Fly Poison. See Mushroom, Amanita, Agaric, 58. Fox, Charles James, the English orator, his essay upon flatulence; essay upon wind, 112. Fuel, human excrement said to have been used as, 120; the excrement of animals known to have been used as, 120, 195, 196, 197, 198; among Israelites, 120. Fullers. See Industries, Bleaching. Fungus. See Mushroom, Mistletoe. Games, 252, 253, 254; sailors’, 254; harvest, 253. Garlic, Lamas abstain from it while making mani pills, 60; Chinese priests abstain from it while sacrificing, 95; used by the Scandinavians to frustrate witchcraft, 96; an article of diet from the earliest ages, 96; the smell of garlic accounted a sign of vulgarity in the time of Shakespeare, 96; offered to the manes of the dead by the Greeks, 96; invoked as a God by the Egyptians, 96; not eaten by the Pelusians, 96; Peruvian priests abstained from it while engaged in sacrifice, 95. Gods believed to become incarnate in the medicine men, 59,—see Lamas; children in the Samoan Islands are called the “excrement of such and such a god,” 69; Bacchus or Dionysius, 62; Mithras, 62; “Bread of the Gods” (Mexico), 90; Egyptian gods, 94; onions and garlic adored as gods, 94. See also Mushrooms and Mistletoe, Dung-Gods, Cloacina, Crepitus. Gods, heathen, idea of, 157. Golden Bough, The, James G. Frazer, M. A., London, 1890. See Frazer. Gomez. See Nirang. Grace, Herb of, Rue so called. Grand Lama of Thibet, his excrements made into amulets, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52; his urine mixed in food, 44; the same ideas in Ireland, 57, 68, 60; and in Uganda, Africa, 60; the excrement of the Grand Lama made into snuff, 214. Guerlichon, Saint, Phallic statue near Bruges, 430. Hair, 240; in medicine,—see Therapeutics, 343, 345. See also “Cures by Transplantation,” 345, 412. See Witchcraft. Hair, urine used in eradicating dandruff from, 198, 199, 280, 314; excrement of different kinds used as a dye for, 199; camel’s dung and urine good for, 280; bull’s urine good for, 280. Ha-o-kah, the anti-Natural god of the Sioux, 106. Harvest Games. See Games. Haschish. See Intoxicants. “Healths in urine,” 229. See Flap-Dragons. Helmont, Von. See Oritrika. Herb of Grace, Rue so-called. See Rue, 224, 225. Holi, huli, hulica, festival of, 432, 434. Holy water, 51, 60, 61, 105, 108, 116, 211, 225, 228, 229, 247, 261, 264, 383, 388, 394, 398, 399, 428, 431; sweet-scented water used in sacred rites by Lamas, 51; the urine of the Hottentot medicine men was looked upon as holy water, 60, 229; the water of the mistletoe used as, 105, 108. See also “Water of Immortality.” Cow urine regarded as holy water by Parsees and Hindus, 116; holy water superseded a former use of urine, 211, 261; urine used instead of, in “Witches’ Mass,” 383, 388, 394, 397, 398; the water of the river Ganges held to be holy, 428; lingam, 304, 305, 431; “yellow water,” 431. Hom, the sacred plant of the Magi; its resemblance to mistletoe, 101. “Hommes habillés en Femme,” 22, 23. Horns, as symbols of power, 408; in witchcraft, 245. Hospitality. In Siberia, women are presented to distinguished guests who must drink their urine, 228, 316. Hugo, Victor, refers to the tax of flatulence imposed upon prostitutes in France, 168. “Hum,” the sacred drink of the Parsis, 380. Hunting and fishing, mistletoe ensured success in, 109; sacrifices offered to the god of, 161; bladders worn by distinguished Hottentot hunters, 244. Idols, 354; women of the, 406. “Impenetrability of Weapons,” 219. Incantation. See under Witchcraft; see also Singing, Music. Incantations, 218. Industries, 177 to 195. Initiation, 189, 240, 243, 383, 384; Indians compelled to eat cow-dung before, 114, 119; tattooing upon, 185; Parsis drink bull urine, 238; Hottentot young men emasculated and sprinkled with urine at time of, 238, 239; Eskimo candidate for the honor of medicine men, had to be accustomed to the smell of urine from babyhood, 239; initiation of witches, 402. See also Confirmation. Insanity. See Mania. Insults, 87, 114, 253, 254, 255, 256, 257, 379; ordure and urine in, 87; the Hebrews revile each other’s temples, calling them “Houses of Dung,” 114. Intoxicants, sacred character of, 75, 89, 90, 91; at weddings, 229. See Mushrooms, Mistletoe, Haschish, Wine, Urine. Intoxication, sacred, 380. Ireland, called the “Urinal of the Planets,” 269. Isaiah, Hebrew prophet, supposed to refer to the mistletoe, 101; had attacks of mania, 121; compared human justice “panno menstruatæ,” 253. Jewelry, excrement as, 184. Jews’ Ears. See Mushrooms. Kadeshim, 406. Kashima, 206, 207, 434. Kempis, Thomas à, compared all human joys to dung, 271. King’s Evil, could be cured by the touch of the king, 60, 61; or by that of a menstruating woman, 60, 61: the first of these beliefs is evidently a “survival” of man worship, 60, 61; could be cured by the urine of a male child, 300. Kingsley, J. W., M.D., his views on Ur-orgies, 65, 70. Kissing. See under Phallism, 103, 104, 173, 222; under Mistletoe, 103, 104. As a religious rite in the Christian church, 104; kissing the post of Billingsgate, London, 173. “Knife, The,” a secret order of the Zuñis, 6; “Knife, the Winged,” a god of the Zuñis of New Mexico, 9. Kutka, a god of the Kamtchatkans, falls in love with his own excrement, 267. Lajarde, his definition of “Cow’s Water,” 113. Lamas, 42, 43, 44, 47, 48, 49, 50, 51, 52, 53, 58, 59, 82, 118, 126; among the Irish, 58, 69, 82. See Grand Lama of Thibet, Priests, Buddhists. Lamas of Thibet, 358. See Bhikshunis, Buddhists. Latrines, 131-153. Loretto, shrine of, tattooing practised at, 190. Love-Philters, 223. See Philters, Divination, Courtship and Marriage. Lustral Water, 240, 400. Lustration. See Aspersion, Baptism. “Mad Potion,” Wysoccan, 243. Magic, mistletoe believed to have magical powers, 100; Osthanes, the Persian, the first writer upon magic, according to Pliny, 376. See under Eunuch, Aphrodisiacs, Witchcraft, Amulets and Talismans, Charms, Incantations. Magical Impenetrability. See under War Customs. Mandrake, 376. Mandrake, before pulling it out of the ground, it was anointed with the urine of a woman and the catamenia of a virgin, 376. “Mangeurs de Blanc,” 287. Mania, induced by drinking the water of the “Borgie well” of Glasgow, 76; induced by poisonous mushrooms, 79; human ordure and urine a cure for, 314, 339; Ezekiel and Isaiah had attacks of, 121. Manicheans, bathed in urine, 211; sprinkled the Eucharistic bread with semen, 229. Man worship, 59, 60, 61, 459, 460,— see Grand Lama of Thibet; see Gurus; see Patriarch of Constantinople, 36; see Excrement, Pedung; the same ideas in Ireland, 60; and in Uganda, Africa, 60; the existence of man worship in Europe, 61; connected with the belief in the power of the king’s touch, to cure the King’s Evil, 61. Marriage. See Courtship and Marriage. Marrow, human, in medicine, see Therapeutics; in witchcraft, see Witchcraft. Matthew, Saint, compares all human joys to dung, 271. Meconium,—see Therapeutics; a cosmetic, see Cosmetics. Medicine-men of the Ove-hereros, Africa urinate on the sick in order to effect cures, 339. Menstruation. See Catamenia. “Merde du Diable,” assafœtida so called, 444. Merde, Holy. See Excrement. Metals, transmutation of. See Potable Gold. Human urine used in effecting, 183. Milk vessels in Africa, washed out with human urine, 199; a good flow of milk assured by washing the cow’s udders with urine, 211; a good flow of milk assured in a woman’s breasts, by washing them with urine, 211; in medicine,—see Therapeutics; sprinkled by nursing women upon a fire, 391; milk of cow sprinkled upon the lingam, 428, 431. Mistletoe, 74, 75, 92, 99, 100, 101, 102, 103, 104, 105, 106, 154, 301; spoken of in Cingalese Myths, 92, 99, 100, 101, 102, 103, 104, 105, 106; why venerated by the Druids, 99, 100, 101; adored by the Massagetæ and the Persians, 101, 102; and by the ancients generally, 100; a cure for sterility, 101, 102; Virgil called it “Branch of Gold,” 101; Charon dumb in the presence of, 101; a Phallic symbol, 101, 102; a berry plucked off with every kiss, 103; kissing under, 103; dedicated to Mylitta, 103; mistletoe of the oak, pear, and hazel, will produce abortion, 104; alleged to have been held sacred by the mound-builders, 107. Mistletoe, when found growing on the oak, represented man, 110. Mock baptism, 232. Mortuary ceremonies, 150, 152, 162, 261, 262, 263; purification in, 150; the vagina, urethra, nostrils, rectum, etc., of corpses closed by the Pelew islanders, 162; defilement from touching a corpse, 261. Mound-builders, alleged to have held mistletoe sacred, 76. Mourning, 262; urine and ordure as signs of, 262; Australians in mourning rub themselves with the moisture from the corpse, 261. See Mortuary Ceremonies. Muhongo, an African boy from Angola. Muk-a-Moor. See Mushrooms. Mummy, in medicine, see Therapeutics; in love-philters, see Philters. Museum, National. See National Museum. Museum, Washington, D.C., 364. Mushrooms, poisonous mushrooms used in Ur-orgies, 65 to 91; obeyed as a god by the Siberians, 70, 75; at the “Holy Well of the Borgie,” Glasgow, 76; adored as a god by the Africans, 79; detested by Hindus, 92. Musk, odor of, restored by hanging it in a privy, 181; in medicine,—see Therapeutics; human excrement was called musk by Paracelsus, 341. Mylitta, Babylonian goddess of venery; prostitution in her temples, 101, 103, 404, 405, 406, 407, 408. Myths, 151, 226, 256, 266-271. Nails, in medicine,—see Therapeutics; see Witchcraft; Cures by Transplantation. Names, 59, 123, 124, 442; in Samoa, children are named the “excrement of Tongo,” or some other god, 59; in India, and among the Parsis, children are sprinkled with cow urine, when named, 153; the name of the victim had to be invoked in a substitutive sacrifice, 124; the name of the patient had to be mentioned when medicinal herbs were gathered, 442. Nanacatl, the poisonous mushroom used in Mexican orgies, 89, 90. Necklace of human fingers, deposited by the author in the National Museum, Washington, D. C., 364. Necromancy. See Witchcraft. “Nehue-cue,” a secret order of the Zuñis, 7, 8, 9. Nirang, 8, 122, 391. See Urine, Gomez, Cow Urine, Lustrations. Omens. See Divination. Ordeals and Punishments, 249, 250, 251, 252, 253. Ordure. See Excrement. Origen, 108. Osthanes, the magician, accompanied the army of Xerxes into Greece, and, according to Pliny, was the first writer on magic; his views on the magical effects of human urine, 376. Ove-hereros, of Africa, their medicine-men urinate on the sick in order to effect cures, 339. Parsis, anoint themselves with the ordure and urine of the cow, 7, 8, 48; drink cow urine, 7, 8, 48, 113, 122, 211; asperse themselves with cow urine, 113, 122; use of bull urine at time of confirmation, 238. Parturition, mushrooms given to bring about pregnancy, 83; the Hindu women’s method for aiding pregnancy, 93; mistletoe given to aid childbirth, 100; and to cure sterility, 100, 101, 102, 103, 104; human ordure and urine drunk to remedy sterility, 126; Apache-Yuma women tattoo themselves when anxious to become mothers, 186; ceremonies connected with the first pregnancy of Guinea negresses, 210, 211; the breasts of Scotch women bathed with human urine, 210, 211; the breasts of the women of the French peasantry bathed with human urine, 210, 211; a pessary of meconium to cure sterility, 233; English women drank the urine of husband to aid them in labor, 234; idem, France, 235; Germany, etc. 305; teeth worn as amulets during pregnancy, 364; in the Kala-Vala, it is narrated that a maiden became pregnant after swallowing a berry, 108. Paschasius, a Roman judge, sprinkled Saint Lucy with urine because she was a witch, 394. Pastimes. See Games. Paul, the apostle, compares all human joys to dung, 271. Pelusium, onion was worshipped as a god in, 96; the people did not eat onions or garlic, 96; they adored flatulence, 155. Penance. See Ordeals and Punishments. Perspiration, a component of love-philters; in medicine, 290, 412. See Therapeutics, Cures by Transplantation. Phallic dances, the Phallus fungus, 79; a Phallic importance seems to have attached to the onion, 96; likewise to the mistletoe, 103; “Jack of Hilton,” apparently a Phallic idol, 165, 166; the “Mannikin” of Brussels, another, 165, 166; the Phallic game of “Cockle Bread,” 221, 222. See under Lingam. Phallism, 7, 12, 79, 103, 117, 165, 166, 221, 222, 261, 428, 429, 430, 431. Pharmacy, among savages, is always a matter of religion, 277. See Therapeutics. Philosopher’s stone, 226, 304, 305. See Transmutation of Metals; see “Potable Gold.” Philters, ordure and urine in, 216, 217, 218, 223; death the punishment for making them of ordure and urine, 216; philters were also made of perspiration, semen, and catamenia, 216, 217, 218, 219; made by transfusion of blood, 219; anti-philters, 224, 225, 226. Phosphorus. See Industries. “Piss, the more you, the less you cry,” 275. Placenta, see After-Birth; in philters, see Philters. Plaster, see Industries. Pledges, 228, 240, 427, 457, 458; human urine drunk as a pledge of friendship in Siberia, 228. See under Blood Covenant, 240; see under Human Sacrifice, 457. Poison, 58, 234,—see Mushrooms; see “Imbando;” human ordure an antidote for, 311, 312, 313, 322, 323; human ordure also used by the Japanese as a cure for the wounds of poisonous weapons, 311, 312; also for the same purpose by other nations, 312, 313; the patient’s own urine an antidote for, 320, 322; the bites of venomous animals, mad dogs, and snakes, cured by human ordure, 312; and by urine, 414; but there was no “Cure by Transplantation” for poison, 412. “Potable Gold,” 303, 305. See Transmutation of Metals, 183. Pregnancy. See Parturition. Presents, those received from the devil always turned into filth, 401. Priests, 10, 11, 12, 15, 19, 20, 25, 30, 31, 32, 33, 34, 35, 36, 37, 38, 60, 67, 68, 69, 70, 71, 72, 89, 109, 110, 115, 116, 128, 129, 135, 156; the water in which they defecated, drunk by pious Irish kings, 58; the Chinese priests have mushrooms as part of their diet, 81; the chief priest of the Romans was called the greatest bridge builder, 169, 170, 171; priests tattooed the young men, 185, 186; the priests of Jupiter Ammon made sal ammoniac, 195; Hottentot priests sprinkled their urine upon wedding guests, young warriors, and mourners, 229; priests were the earthly representatives of their deities, 322, 362; the skulls of Buddhist priests used in divination, 359. Prostitution, sacred prostitution, 101, 103, 168, 404, 405, 406, 407; a toll of flatulence exacted of prostitutes crossing bridge of Montluc in France, 168, 169; in the South Sea Islands, 135; in Paris, 337; prostitutes in Rome offered expiations of catamenia, 350; the prostitutes of Amsterdam believed that horse-dung brought them luck, 405; the prostitutes of Babylon, 404, 405, 406; of Patagonia, 407. Purification. See Lustration, Mortuary Ceremonies, Aspersion, Holy Water. Queen of Madagascar asperses her subjects with the water in which she has bathed, 60. Rain, the urine of the gods, 270. Rainbow, 180, 267, 442; regarded generally by the savage mind as a panacea, 442, and by the Africans as a serpent, 267. Rattles, 6, 437; sometimes consulted as oracles, 437; and adored as a god, 437. Raven talked to its own excrement, 270. Reverence, Sir Reverence, 170, 247, 253. Ring, urination through the wedding ring baffled witchcraft, 230, 231; rings were formerly exchanged by bridal couple, 230. See Amulets and Talismans, Courtship and Marriage, Circle. Ritual of the Feast of the Ass, 15; of the Lamas for making mani pills, 49, 50, 51; of the Moslems for urinating, 141; of bridge-builders in the Middle Ages, 169, 170, 171; of Bel-Phegor, 173,—see under Bel-Phegor; see also Kissing the Post of Billingsgate; of the Manicheans and Albigenses, 220. Ritualistic cannibalism, 64, 155; among Hebrews, 155. Roman Catholic Church, councils interdict the use of ordure and urine in witchcraft, 216, 394; also interdict love-philters, 220, 221; used rue in exorcism, 225. Rosemary, 399. Rue, 225; called “Herb of Grace,” 225; an urino-genital irritant, 225; used to asperse congregations, 225, 245; died if touched by a menstruating woman, 350; used in the manufacture of anti-philters, 225. See Tree and Plant Worship. Sacred intoxication, 381. Sacrifice,—see also Oblations, Votive Offerings, see Human Sacrifice, see Substitutive Sacrifice, Abstinence; Chinese priests abstain from garlic while offering sacrifice, 95; garlic was offered in sacrifice by Greeks and Egyptians, 95; cow dung and urine in sacrifice in India and Thibet, 112, 113, 114, 115, 116, 117; ashes of cow dung used by the Hindus and Hebrews, 113, 114; of ordure placed on the altars of the Assyrian Venus, 129, 130; ditto of Mexican dung gods, 131; of ordure and urine on the altars of Bel-Phegor, 132, 133; sacrifices of ear-wax, saliva, mucus, tears, 132, 133. See Ceremonial Observances. Sagard, Père, 234; Histoire du Canada, edition of Paris, 1885. Sakya-Muni. See Buddha. Salagram. See Lingam. Sal Ammoniac. See Industries. Saliva, 202, 417,—see also Spitting; as an oblation to Bel-peor, 132, 133; in medicine,—see Therapeutics; see “Cures by Transplantation.” Salt, urine employed as a substitute for, 118, 199, 204; and in the manufacture of, 193; salt and water as a substitute for urine, 211; in witchcraft, 379, 403,—see Witchcraft; not generally eaten by witches, 402; used by the Irish to drive away witches, 404. Saltpetre. See Industries. Samoan Islands, filthy names given to children, as a matter of religion, 59. Santa Claus, his derivation from polar countries, 209. Saturnalia. See Bacchanalia, Huli. Scatomancy, or Divination by Excrement. See Divination. Scatophagi (excrement eaters). See Excrement. Scybalaophagi. See Scatophagi, Excrement. Sectarial Marks of the Hindus. See Tattooing. Secundines, an anti-philter, 226-235. See After-Birth. Semen in love-philters, 217, 219,—see Philters; in medicine, see Therapeutics; in witchcraft, see Witchcraft. _Semen lini_, 297. Shamrock. See Druids. Shampooing. See Hair. Signatures, Doctrine of. See Cures by Transplantation. Silence, in ceremonial observances, 414, 442; in gathering medicinal plants, 442. Skin, 292. Skin, Human, in Therapeutics. See Therapeutics. Skull, human, in medicine.—see Therapeutics; a remedy for witchcraft; moss growing on skull; in medicine; in the religious ceremonies of the Lamas, 359. Smoking, buffalo dung smoked, 182, 214; hen dung smoked in adulterated opium, 182; the excrement of the Grand Lama used as snuff, 214; pig dung used as snuff, 214; the people of Achaia smoked cow dung, 214. See also Incense. Smudges. See also Fuel. Snake, 33; as food, 33; snake dances, 27. Snuff, the excrement of the Grand Lama made into snuff, 214; pig dung used as, 214, 329; powdered skulls used as, 252; moss growing on skull used as, 360. See Smoking, Tobacco, Excrement, Grand Lama. Soap, antedated by urine, 140, 202, 203. Sorcery. See Witchcraft, Enchantment. Spatalomancy, divination by Skin, Bones and Excrement. See Divination, Scatomancy. Spells. See Magic. Stercoraceous chair of the Popes, 213. “Stercoranistes,” or “Stercorarians,” a sect charged with believing that the sacred elements in the Eucharist were subject to digestion, 54, 55, 56. “Stercoraire,—Chaise des Papes,” 213. Stercus, Sterculius, Stercutus, Sterquilinus. See Dung Gods. Sterility, 226, 236. Sterility. See Therapeutics. Substitutive sacrifice, Ezekiel substitutes cow dung for human ordure in his food, 119, 120, 121; the cow, a substitute for human sacrifice, 122; ox, buffalo, and goat, ditto, 123, 124, 125, 126; cock and chamois, ditto, 171; wolf or goat, ditto, 171; chicken, ditto, 252. See Survivals. Sulphur, “Occidental Sulphur,” a name for human ordure when administered in medicine, 424. Sun Dance, 27. Superstition. See Survivals, Religion. Survivals, burlesque survivals, 306, 307, 308, 432, 433, 434, 435, 436, 437. See Substitutive Sacrifice. Sweat-Bath. See Purification, Lustration. Sympathetic Cures. See Cures by Transplantation, Color Symbolism, Doctrine of Signatures. Sympathies, the Doctrine of. See Color Symbolism, Cures by Transplantation; Similia Similibus. “Szombatiaks,” of Transylvania, 18, 19. Tallow, Human, in medicine. See Therapeutics. Tanning. See Industries. Tartar, the impurities from human teeth, used in medicine. See Therapeutics. Tattooing, 184, 185, 186, 187, 188, 189, 190; in Australia, 187; among American Indians, 185, 186; among Burmese, 186; the sectarial marks of the Hindus, 186; “Tattooed Face,” a god of the Mandans, 186; tattooing of captives, 186. Teeth,—see Dentrifice; in medicine, 255,—see Therapeutics; to frustrate witchcraft, 281,—see Witchcraft. Tenacity of Ceremonial. See Survivals. Tenures of land, 165, 166, 167; obscene tenures in England, 165, 166, 167; “Ancient” Blount, 165, 166, 167; of land by flatulence, in England, 165, 166, 167; the antiquity of these tenures, 167. Testes, testicles, 230; of bridegroom anointed with “Zibethum,” 230. See, also, Eunuchs. Testicles, 225, 230; of goat and fox, used as aphrodisiacs, 225; of bridegroom anointed, 230. Therapeutic Hagiology, 157, 158, 159, 160, 423, 445, 446. Therapeutics, 277 to 343 inclusive; 344 to 365 inclusive.—see Parturition, Courtship and Marriage, Sterility, Virility, Ligatures, Amulets and Talismans, Cosmetics, Witchcraft, etc.; the Heathen theory of therapeutics, 423. Thibetan doctors churn the patient’s urine before making a diagnosis of disease, 273. Toasts, urine drunk in, 229, 238. Tobacco, cured by hanging in privies, 181; mixed with buffalo or rhinoceros dung for smoking, 214; used by the Irish to drive away fairies, 403. Tolls, on bridges, roads, etc., 166, 167, 168, 169; of flatulence, exacted from prostitutes, 166, 167, 168, 169. “Torngarsuk,” an Eskimo god, could be killed by flatulence, 157. Totem. See Clan, Tattooing. “Transplantation, Cures by,” 378 to 427 inclusive, 439, 441, 442, 443, 444, 457, 458, 460. See Animal Worship, Tree and Plant Worship. Tree and plant worship, 427,—see Rue; Mistletoe, 56, 57; Aconite, 150; Dandelion, 150; Mushroom, 56. See Oak. Urinals. See Latrines. Urination in bed, charm to prevent, 375. Urination, posture in, 141, 151, 152; Mahometans, 141; Apaches, men and women, 151; ancient Irish, 152; Italians, 152; Chinese, 152; Greeks, Romans, etc., 375. See Ceremonial Observances. Urine, 236, 239, 240, 241; used as a stimulant in South America, Malacca, Bavaria, and Central Africa, 332, 333; given to new-born babes in England, 239, 240, 241; urine drinking, 239, 240, 241; poured upon the head of a woman in labor by Eskimo, 236. Urine of medicine men sprinkled upon Hottentot bride and groom, 59, 228, 229; the Queen of Madagascar sprinkled her subjects with the water in which she had bathed, 60; a similar custom at Russian weddings, 231; a remedy for witchcraft, 216,—see Witchcraft; in conjunction with the lizard is an antiphrodisiac, 224,—see Ligature, Virility, Wedding, Wedding Ring; the Eskimo boy who aspires to become a medicine man must accustom himself to the smell of urine from boyhood, 239; urine in sacrifice,—see Sacrifice, Lustration, Aspersions, Oblations, War Customs, Divination; urine in cosmetics,—see Cosmetics; urine in witchcraft,—see Witchcraft, Initiation; urine in bread-making, 32, 39; urine in industries,—see Agriculture, Industries, Tanning, Bleaching, Dyeing; urine as a dentrifrice, 203, 204, 205; urine in medicine,—see Therapeutics; in love-philters,—see Love-Philters; “urine-casting,” 396; urine as a beverage, 6, 7, 8, 9, 22, 30, 36, 38, 39, 40, 58, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 86, 87; probably used as such by the fairies, 86, 87, 88, 112, 113, 114, 115, 116, 117, 118; also by Hindu and Hebrew fanatics, 119, 120, 126; was drunk to ease the pains of pregnancy, 233; English women in labor drank their husband’s urine, 234; this seems to have been a very ancient practice, 235, 236; urine in such cases among the Eskimo, 236; Parsis drink bull’s urine at Confirmation, 238; children, at birth, forced to drink urine, 239, 240; water in which babe has just been bathed drunk by Indians of California, midwives, 239; the Ponca Indians made an Omaha calumet-bearer drink urine, 257; urine in “cures by transplantation,”—see “Cures by Transplantation,” Lingam; the urine of the Grand Lama of Thibet mixed in food, 44. See Insults, Myths, Tolls. Urine formerly thrown out of windows in Paris, Bordeaux, Madrid, Edinburgh, and many other cities of Europe, 136, 137, 138; urine dances, 6, 7, 8, 9, 22, 30, 65, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 87. See also under Feast of Fools. Urinoscopy, 272, 273, 274, 331, 385, 386, 415; complicated with divination, (_q. v._) 272, 273, 274; seems to have prevailed in all parts of the world, 272, 273, 274; among the Romans, 272, 273; Arabians, 272, 273; in England, 272, 273, 274; in Germany, 272, 273, 274; France, 272, 273, 274; among the Greeks, 272, 273, 274. Virgil calls mistletoe the “Branch of Gold,” 72, 78. Vitriol. See Cures by Transplantation. Vodka. See Intoxicants. Voudooism. See Witchcraft. Waltz, 401. War customs, 237, 242, 243, 256; captive girls tattooed by the Mojaves, 130; young Hottentot warriors emasculated, 238; human ordure an antidote for poisoned weapons, 312, 323; the custom of drinking from human skulls, 359. See Sacrifice. “Water, Alchymical,” made of urine, 183. “Water, Bitter,” of the Hebrews, 255. “Water, Celestial,” 394, 398. “Water, Fore-spoken,” 398, 399. “Water, Lustral,” 240, 400. “Water of All Flowers,” 366, 367. See Millefleurs. “Water of Dung,” 199. See Excrement. “Water of Juniper,” 398, 399. “Water of Immortality,” made of mistletoe, 108. Water worship,—see Holy Water, Lustration; water used ceremonially by Moslems for ablutions after evacuation, 141, 142, 143; by the Romans,—see Latrines; negresses of Guinea, pregnant for the first time, must bathe in the sea, 210, 211; water in which a baby had been bathed for the first time, was drunk by the California Indian midwives, 239; “yellow water” of the Feast of Holica, 432, 433, 434. See also Religion. Weaning of children in Guinea, 211, 236. Weddings,—see Courtship and Marriage, 48; Ur-orgies at Korak weddings, 65, 66, 67; urine drunk at the weddings of the Tchuktchi, in Siberia, 228; urine of the bride sprinkled upon guests at Moorish weddings, 228; water in which the Russian bride has bathed, ditto, 231; wine drunk at weddings may have superseded urine of the bride, in England, Ireland, etc., 228; wine glasses broken at Jewish weddings, 228; the urine of the medicine men was sprinkled upon the wedded couple among Hottentots, 228, 229; urination through the wedding ring baffled witches, 230, 231. Wells, Holy. See Water Worship. Whale dung, amber believed to be, 271; ambergris, ditto, 271. Wine, that used by fairies seems to have been urine, 87; possibly superseded urine at weddings, 229; wine-glasses broken at Hebrew weddings, 229, 230; in witchcraft, 398; in “cures by transplantation,”—see Cures by Transplantation; see under Lingam, 429, 430, 431; “Priapic Wine,” 429. Witchcraft, 146, 200, 373 to 434 inclusive. Lapland witches used poisonous fungi, 81, 86,—see Fairies, “Fairy Butter;” garlic used by the Scandinavians to frustrate witches, 95; and also by the Irish, 95; mistletoe used for the same purpose, 107, 108; witches could not hurt those who wore mistletoe or carried knives with handles made of it, 108, 109; sacred powder frustrates witchcraft, 116; witchcraft in connection with the building of the bridge of Respoden, 116; Laps believe in the potency of human ordure and urine in, 184. See Cures by Transplantation, Concluding Remarks, Amulets and Talismans. Wysoccan, the “Mad Potion,” 243. Zoölatry. See Animal Worship.