parts of Central Africa.[1] The Sultan of Wadai always speaks from behind a curtain; no one sees his face except his intimates and a few favoured persons.[2] Amongst the Touaregs of the Sahara all the men (but not the women) keep the lower part of their face, especially the mouth, veiled constantly; the veil is never put off, not even in eating or sleeping.[3] In Samoa a man whose family god was the turtle might not eat a turtle, and if he helped a neighbour to cut up and cook one he had to wear a bandage tied over his mouth, lest an embryo turtle should slip down his throat, grow up, and be his death.[4] In West Timor a speaker holds his right hand before his mouth in speaking lest a demon should enter his body, and lest the person with whom he converses should harm the speaker’s soul by magic.[5] In New South Wales for some time after his initiation into the tribal mysteries, a young blackfellow (whose soul at this time is in a critical state) must always cover his mouth with a rug when a woman is present.[6] Popular expressions in the language of civilised peoples, such as to have one’s heart in one’s mouth, show how natural is the idea that the life or soul may escape by the mouth or nostrils.[7]
- ↑ Mohammed Ibn-Omar el Tounsy, Voyage an Darfour (Paris, 1845), p. 203; Travels of an Arab Merchant [Mohammed Ibn-Omar el Tounsy] in Soudan, abridged from the French (of Perron) by Bayle St. John, p. 91 sq.
- ↑ J Mohammed Ibn-Omar el Tounsy, Voyage au Ouadây (Paris, 1851), p. 375.
- ↑ H. Duveyrier, Exploration du Sahara. Les Touareg du Nord, p. 391 sq.; Reclus, Nouvelle Géographie Universelle, xi. 838 sq.; James Richardson, Travels in the Great Desert of Sahara, ii. 208. Amongst the Arabs men sometimes veiled their faces. Wellhausen, Reste Arabischen Heidentumes, p. 146.
- ↑ Turner, Samoa, p. 67 sq.
- ↑ Riedel, “Die Landschaft Davvan oder West-Timor”, in Deutsche Geographische Blatter, x. 230.
- ↑ A. W. Howitt, “On some Australian Ceremonies of Initiation,” in Journ. Anthrop. Inst. xiii. 456.
- ↑ Compare μόνον οὐκ έπὶ τοῖς χείλεσι τὰσ ψυχὰς ἔχοντας Dio Chrysostomus, Orat. xxxii. i. 417, ed. Dindorf; mihi anima in naso esse, stabam tanquam mortuus, Petronius, Sat. 62; in primis labris animam habere, Seneca, Natur Quaest. iii. praef. 16.
