of the Canadian Institute, iv. (1892-93) p. 182.
The Thompson Indians of British Columbia thought that
the Dawn of Day could and would cure hernia if only
an adolescent girl prayed to it to do so. Just
before daybreak the girl would put some charcoal in
her mouth, chew it fine, and spit it out four times
on the diseased place. Then she prayed: “O
Day-dawn! thy child relies on me to obtain healing
from thee, who art mystery. Remove thou the swelling
of thy child. Pity thou him, Day-Dawn!”
See James Teit, The Thompson Indians of British
, pp. 345 sq.
(The Jesup North
Pacific Expedition, Memoir of the American Museum of
, New York, April, 1900).
To cure the painful and dangerous wound inflicted
by a ray-fish, the Indians of the Gran Chaco smoke
the wounded limb and then cause a woman in her courses
to sit astride of it. See G. Pelleschi, Eight
Months on the Gran Chaco of the Argentine Republic
(London, 1886), p. 106. An ancient Hindoo method
of securing prosperity was to swallow a portion of
the menstruous fluid. See W. Caland, Altindisches
(Amsterdam, 1900), pp. 57 sq.
To preserve a new cow from the evil eye Scottish Highlanders
used to sprinkle menstruous blood on the animal; and
at certain seasons of the year, especially at Beltane
(the first of May) and Lammas (the first of August)
it was their custom to sprinkle the same potent liquid
on the doorposts and houses all round to guard them
from harm. The fluid was applied by means of
a wisp of straw, and the person who discharged this
salutary office went round the house in the direction
of the sun. See J.G. Campbell, Superstitions
of the Highlands and Islands of Scotland
1900), p. 248. These are examples of the beneficent
application of the menstruous energy.
 Taboo and the Perils of the Soul, pp.
 For a similar reason, perhaps, ancient Hindoo
ritual prescribed that when the hair of a child’s
head was shorn in the third year, the clippings should
be buried in a cow-stable, or near an udumbara
tree, or in a clump of darbha grass, with the
words, “Where Pushan, Brihaspati, Savitri, Soma,
Agni dwell, they have in many ways searched where
they should deposit it, between heaven and earth, the
waters and heaven.” See The Grihya-Sutras,
translated by H. Oldenberg, Part ii. (Oxford,
1892) p. 218 (Sacred Books of the East, vol.
 Petronius, Sat. 48; Pausanias, x. 12:
8; Justin Martyr, Cohort ad Graecos, 37, p.
34 c (ed. 1742). According to another account,
the remains of the Sibyl were enclosed in an iron
cage which hung from a pillar in an ancient temple
of Hercules at Argyrus (Ampelius, Liber Memorialis,
 A. Kuhn und W. Schwartz, Nord-deutsche Sagen,
Maerchen und Gebraeuche (Leipsic, 1848), p. 70,
No. 72. i. This and the following German parallels
to the story of the Sibyl’s wish were first indicated
by Dr. M.R. James (Classical Review, vi.
(1892) p. 74). I have already given the stories
at length in a note on Pausanias, x. 12. 8 (vol. v.
pp. 292 sq.).