batch.motif.comparative-golden-bough-volume-2-frazer-gutenberg-l13163-l13253
---
record_id: batch.motif.comparative-golden-bough-volume-2-frazer-gutenberg-l13163-l13253
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
passage_locator:
label: CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13163-13253
start: '13163'
end: '13253'
translation: 'The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2)'
notes: Generated from OpenAI Batch run motif-extraction-2026-04-28-high-priority;
human review required.
canonical_text:
quote: ''
summary: 'The passage is a set of comparative notes describing customs in which
animal bones, blood, or specific body parts are handled according to ritual rules:
sacrificial or food animals are killed without broken bones or spilled blood,
bones are burned, hung on trees, kept from dogs, returned to the sea, or preserved
to secure future animals, prevent disappearance of game, or avert hostile magic.'
language: English
quote_policy: summarized
literal_observations:
- id: obs:1
text: At the annual sacrifice of the White Dog, the Iroquois strangled the animal
without shedding its blood or breaking its bones, and afterward burned it.
category: action
evidence_refs:
- ev:1
- id: obs:2
text: Some Australian groups were said not to break the bones of the native bear
when killing it.
category: action
evidence_refs:
- ev:2
- id: obs:3
text: The native bear is associated in the note with a statement that it once stole
all the river water and would do so again if its bones were broken or its skin
removed before roasting.
category: relationship
evidence_refs:
- ev:2
- id: obs:4
text: The Tartars described by Carpini killed animals for food without breaking
their bones and burned the bones with fire.
category: action
evidence_refs:
- ev:3
- id: obs:5
text: North American Indians are described as not breaking the bones of animals
eaten at feasts.
category: action
evidence_refs:
- ev:4
- id: obs:6
text: In a war feast after leaving home, Indian warriors cooked and ate a whole
animal, did not break its bones, and hung the stripped bones on a tree.
category: sequence
evidence_refs:
- ev:4
- id: obs:7
text: On St. Olaf’s Day, the Karels of Finland killed a lamb without a knife, roasted
it whole, and did not break its bones.
category: action
evidence_refs:
- ev:5
- id: obs:8
text: In the Karel rite, some lamb flesh was placed for the house-spirits, and some
was deposited on the field and beside birch trees intended for use as next year’s
May-trees.
category: action
evidence_refs:
- ev:5
- id: obs:9
text: The Innuit of Point Barrow preserved the bones of seals unbroken and returned
them to the sea through ice-cracks or holes in the ice.
category: action
evidence_refs:
- ev:6
- id: obs:10
text: The note states that the Innuit practice was thought to secure good fortune
in seal hunting.
category: relationship
evidence_refs:
- ev:6
- id: obs:11
text: Frazer adds that in the seal-bone custom the idea probably is that the bones
will be clothed again with flesh and the seals will come to life again.
category: other
evidence_refs:
- ev:6
- id: obs:12
text: The Mosquito Indians preserved deer bones and eggshells lest deer or chickens
die or disappear.
category: action
evidence_refs:
- ev:7
- id: obs:13
text: The Yurucares of Bolivia put away even small fish bones, saying that otherwise
fish and game would disappear from the country.
category: speech
evidence_refs:
- ev:7
- id: obs:14
text: Indians of Costa Rica gathered bones after a meal and either burned them or
put them out of reach of dogs.
category: action
evidence_refs:
- ev:8
- id: obs:15
text: The passage suggests that burning bones to keep them from dogs may be understood
as transmitting the bones to the spirit-land.
category: other
evidence_refs:
- ev:8
- id: obs:16
text: Australian aborigines burned the bones of animals they ate because they thought
an enemy could use the bones with charms to kill the eater.
category: relationship
evidence_refs:
- ev:9
- id: obs:17
text: A note states that in folk-tales, as in custom, blood is sometimes not allowed
to fall on the ground.
category: action
evidence_refs:
- ev:10
- id: obs:18
text: The Faleshas are described as carefully removing the vein from the thighs
with its surrounding flesh after killing an animal for food.
category: action
evidence_refs:
- ev:11
figures:
- id: fig:1
name_or_label: Iroquois
description: People described as conducting an annual White Dog sacrifice.
role_refs:
- role:1
evidence_refs:
- ev:1
- id: fig:2
name_or_label: White Dog
description: Animal sacrificed annually by the Iroquois, strangled without bloodshed
or broken bones and then burned.
role_refs:
- role:2
evidence_refs:
- ev:1
- id: fig:3
name_or_label: Australian groups / Australian aborigines
description: Groups described as observing rules about native bear bones and, in
another note, burning animal bones to avoid hostile charms.
role_refs:
- role:1
- role:5
evidence_refs:
- ev:2
- ev:9
- id: fig:4
name_or_label: Native bear
description: Animal whose bones were not to be broken; said to have once stolen
river water.
role_refs:
- role:2
- role:4
evidence_refs:
- ev:2
- id: fig:5
name_or_label: Tartars visited by Carpini
description: People described as killing animals for food without breaking bones
and burning the bones with fire.
role_refs:
- role:1
evidence_refs:
- ev:3
- id: fig:6
name_or_label: North American Indians / Indian warriors
description: People described as not breaking animal bones at feasts; warriors hung
stripped bones on a tree after a war feast.
role_refs:
- role:1
evidence_refs:
- ev:4
- id: fig:7
name_or_label: Karels of Finland
description: People described as killing a lamb on St. Olaf’s Day and distributing
portions of flesh to house-spirits, a field, and birch trees.
role_refs:
- role:1
evidence_refs:
- ev:5
- id: fig:8
name_or_label: Lamb
description: Animal killed without a knife, roasted whole, and kept with unbroken
bones in the Karel St. Olaf’s Day rite.
role_refs:
- role:2
evidence_refs:
- ev:5
- id: fig:9
name_or_label: House-spirits
description: Beings for whom some lamb flesh was placed in a corner of the room.
role_refs:
- role:3
evidence_refs:
- ev:5
- id: fig:10
name_or_label: Innuit of Point Barrow
description: People described as preserving seal bones unbroken and returning them
to the sea.
role_refs:
- role:1
evidence_refs:
- ev:6
- id: fig:11
name_or_label: Seals
description: Animals whose bones were returned to the sea; the note says this was
thought to aid future seal hunting and probably to allow seals to live again.
role_refs:
- role:2
- role:4
evidence_refs:
- ev:6
- id: fig:12
name_or_label: Mosquito Indians
description: People described as preserving deer bones and eggshells to prevent
deer or chickens from dying or disappearing.
role_refs:
- role:1
evidence_refs:
- ev:7
- id: fig:13
name_or_label: Yurucares of Bolivia
description: People described as putting away small fish bones so fish and game
would not disappear.
role_refs:
- role:1
evidence_refs:
- ev:7
- id: fig:14
name_or_label: Indians of Costa Rica
description: People described as gathering meal bones and burning them or keeping
them from dogs.
role_refs:
- role:1
evidence_refs:
- ev:8
- id: fig:15
name_or_label: Enemy using charms
description: A potential enemy said to be able to use animal bones with charms to
cause the eater’s death in the Australian explanation.
role_refs:
- role:5
evidence_refs:
- ev:9
- id: fig:16
name_or_label: Faleshas
description: A Jewish sect of Abyssinia described as removing a vein from the thighs
after killing an animal for food.
role_refs:
- role:1
evidence_refs:
- ev:11
roles:
- id: role:1
label: ritual animal killer or preparer
assigned_to:
- fig:1
- fig:3
- fig:5
- fig:6
- fig:7
- fig:10
- fig:12
- fig:13
- fig:14
- fig:16
basis: These figures are described as killing, preparing, preserving, burning, returning,
or otherwise handling animal remains according to rules.
evidence_refs:
- ev:1
- ev:2
- ev:3
- ev:4
- ev:5
- ev:6
- ev:7
- ev:8
- ev:11
- id: role:2
label: sacrificial or eaten animal
assigned_to:
- fig:2
- fig:4
- fig:8
- fig:11
basis: These animals are the objects of sacrifice, hunting, cooking, or ritualized
consumption.
evidence_refs:
- ev:1
- ev:2
- ev:5
- ev:6
- id: role:3
label: recipient of food portion
assigned_to:
- fig:9
basis: Some lamb flesh is placed in a room corner for the house-spirits.
evidence_refs:
- ev:5
- id: role:4
label: animal whose return or disappearance is affected by bone treatment
assigned_to:
- fig:4
- fig:11
basis: The native bear is said to repeat an act if mishandled; the seals are connected
with good future hunting and possible renewed life.
evidence_refs:
- ev:2
- ev:6
- id: role:5
label: threatening magical agent or context
assigned_to:
- fig:3
- fig:15
basis: The Australian explanation describes enemies using bones and charms to cause
death, motivating bone burning.
evidence_refs:
- ev:9
symbols:
- id: sym:1
label: unbroken bones
literal_form: Animal bones kept from being broken, preserved, burned, hung, returned
to sea, or put away.
associated_figures:
- fig:2
- fig:4
- fig:5
- fig:6
- fig:8
- fig:10
- fig:11
- fig:12
- fig:13
- fig:14
taxonomy_refs: []
evidence_refs:
- ev:1
- ev:2
- ev:3
- ev:4
- ev:5
- ev:6
- ev:7
- ev:8
- id: sym:2
label: blood not shed or not falling to ground
literal_form: Blood of the animal kept from shedding or falling on the ground.
associated_figures:
- fig:1
- fig:2
taxonomy_refs: []
evidence_refs:
- ev:1
- ev:10
- id: sym:3
label: fire for burning animal remains
literal_form: Fire used to burn the dog, bones, or meal bones.
associated_figures:
- fig:2
- fig:5
- fig:14
taxonomy_refs:
- fire
evidence_refs:
- ev:1
- ev:3
- ev:8
- id: sym:4
label: tree holding bones
literal_form: Tree on which stripped bones were hung after a war feast.
associated_figures:
- fig:6
taxonomy_refs:
- tree
evidence_refs:
- ev:4
- id: sym:5
label: river water stolen by native bear
literal_form: Water of the river in the explanatory statement about the native bear.
associated_figures:
- fig:4
taxonomy_refs:
- water
evidence_refs:
- ev:2
- id: sym:6
label: sea and ice opening for returned bones
literal_form: Sea, ice-crack, or hole in the ice where seal bones were returned.
associated_figures:
- fig:10
- fig:11
taxonomy_refs:
- water
evidence_refs:
- ev:6
- id: sym:7
label: field and birch May-trees
literal_form: Field and birch trees beside which lamb flesh was deposited for future
May-tree use.
associated_figures:
- fig:7
- fig:8
taxonomy_refs:
- tree
evidence_refs:
- ev:5
- id: sym:8
label: eggshells
literal_form: Shells of eggs preserved along with deer bones.
associated_figures:
- fig:12
taxonomy_refs: []
evidence_refs:
- ev:7
- id: sym:9
label: vein from thighs
literal_form: Vein and surrounding flesh removed after killing an animal for food.
associated_figures:
- fig:16
taxonomy_refs: []
evidence_refs:
- ev:11
scenes:
- id: scene:1
label: Iroquois White Dog sacrifice
summary: The Iroquois annually sacrificed a White Dog by strangling it without bloodshed
or broken bones, then burned the animal.
figure_refs:
- fig:1
- fig:2
symbol_refs:
- sym:1
- sym:2
- sym:3
evidence_refs:
- ev:1
- id: scene:2
label: Native bear bone taboo
summary: Some Australian groups avoided breaking the bones of the native bear, with
an explanation that mishandling the bear would cause it to steal river water again.
figure_refs:
- fig:3
- fig:4
symbol_refs:
- sym:1
- sym:5
evidence_refs:
- ev:2
- id: scene:3
label: Bone-preserving feast practices
summary: Tartars, North American Indians, and Indian warriors are described as eating
or preparing animals without broken bones, with bones burned or hung on a tree
after the flesh is removed.
figure_refs:
- fig:5
- fig:6
symbol_refs:
- sym:1
- sym:3
- sym:4
evidence_refs:
- ev:3
- ev:4
- id: scene:4
label: Karel St. Olaf’s Day lamb rite
summary: The Karels killed and roasted a whole lamb without a knife or broken bones,
then placed portions of flesh for house-spirits, the field, and future May-trees.
figure_refs:
- fig:7
- fig:8
- fig:9
symbol_refs:
- sym:1
- sym:7
evidence_refs:
- ev:5
- id: scene:5
label: Seal bones returned to the sea
summary: The Innuit of Point Barrow preserved seal bones unbroken and returned them
through ice openings to the sea to secure good fortune in seal hunting; the note
suggests a belief in renewed flesh and life for seals.
figure_refs:
- fig:10
- fig:11
symbol_refs:
- sym:1
- sym:6
evidence_refs:
- ev:6
- id: scene:6
label: Preserving bones to prevent disappearance of animals
summary: Mosquito Indians preserved deer bones and eggshells, and Yurucares put
away small fish bones, with stated concern that animals, fish, or game would otherwise
die or disappear.
figure_refs:
- fig:12
- fig:13
symbol_refs:
- sym:1
- sym:8
evidence_refs:
- ev:7
- id: scene:7
label: Burning or protecting bones after meals
summary: Costa Rica Indians gathered bones after a meal and burned them or kept
them from dogs; another Australian explanation gives bone burning as protection
against enemies using charms.
figure_refs:
- fig:14
- fig:3
- fig:15
symbol_refs:
- sym:1
- sym:3
evidence_refs:
- ev:8
- ev:9
- id: scene:8
label: Blood and vein handling rules
summary: The notes mention that blood is sometimes not allowed to fall on the ground
and that the Faleshas removed a vein from the thighs after killing an animal for
food.
figure_refs:
- fig:16
symbol_refs:
- sym:2
- sym:9
evidence_refs:
- ev:10
- ev:11
candidate_motifs:
- id: motif:1
label: Taboo against breaking the bones of sacrificial or eaten animals
taxonomy_refs:
- sacrifice
basis: Multiple examples describe sacrificial or food animals whose bones must not
be broken, including the White Dog, native bear, feast animals, a Karel lamb,
seals, deer, and fish.
evidence_refs:
- ev:1
- ev:2
- ev:3
- ev:4
- ev:5
- ev:6
- ev:7
confidence: high
cautions: The passage is a comparative scholarly note rather than a single mythic
narrative; the practical and ritual explanations vary by group.
- id: motif:2
label: Preserved animal bones enable future animal life or hunting success
taxonomy_refs:
- death_rebirth
basis: The Innuit return unbroken seal bones to the sea for good fortune in hunting,
and the note states that the bones are probably thought to be reclothed with flesh
so the seals come to life again; Mosquito and Yurucare examples connect preservation
of remains with preventing animals or game from disappearing.
evidence_refs:
- ev:6
- ev:7
confidence: medium
cautions: The explicit renewed-life interpretation is given as Frazer’s probable
explanation for the Innuit custom; other examples state disappearance-prevention
rather than full rebirth.
- id: motif:3
label: Burning bones as ritual disposal or transfer
taxonomy_refs:
- sacrifice
basis: The White Dog is burned after sacrifice; Tartars burn unbroken bones; Costa
Rica Indians burn bones after meals, with the note suggesting possible transmission
to spirit-land.
evidence_refs:
- ev:1
- ev:3
- ev:8
confidence: medium
cautions: The passage gives different reasons or no reason for burning in different
cases; the spirit-land explanation is suggested, not demonstrated.
- id: motif:4
label: Food offering to spirits and agricultural places
taxonomy_refs:
- sacred_exchange
- seasonal_cycle
basis: In the Karel St. Olaf’s Day lamb rite, portions of flesh are placed for house-spirits,
on a field, and beside birch trees intended as next year’s May-trees.
evidence_refs:
- ev:5
confidence: medium
cautions: Only one example in the passage explicitly combines animal flesh distribution
with house-spirits, field, and future May-trees.
- id: motif:5
label: Blood must not be shed or touch the ground
taxonomy_refs:
- sacrifice
basis: The Iroquois White Dog is strangled without bloodshed, and a note states
that in folk-tales and custom blood is sometimes not allowed to fall on the ground.
evidence_refs:
- ev:1
- ev:10
confidence: medium
cautions: The passage provides brief references rather than extended explanation
of the blood rule.
- id: motif:6
label: Animal remains as medium for harmful magic
taxonomy_refs: []
basis: One Australian explanation says animal bones are burned because an enemy
could obtain them and burn them with charms to cause the death of the person who
ate the animal.
evidence_refs:
- ev:9
confidence: high
cautions: This explanation is localized to the cited Australian case and differs
from the hunting-success explanations elsewhere in the passage.
comparison_claims:
- id: claim:1
claim: The passage presents a recurring cross-cultural pattern in which bones of
animals used for sacrifice, feasting, or ordinary food are not to be broken.
claim_level: same_motif
target: Iroquois White Dog sacrifice, Australian native bear practice, Tartar animal
killing, North American Indian feasts, Karel lamb rite, Innuit seal-bone return,
Mosquito and Yurucare bone preservation
evidence_refs:
- ev:1
- ev:2
- ev:3
- ev:4
- ev:5
- ev:6
- ev:7
counter_evidence_refs: []
confidence: high
limitations: The passage lists parallels but does not establish a single origin,
historical contact, or identical meaning for all cases.
- id: claim:2
claim: Several examples connect preservation or return of bones with the practical-religious
function of maintaining animal availability, hunting success, or preventing disappearance
of game.
claim_level: same_function
target: Innuit seal-bone return, Mosquito preservation of deer bones and eggshells,
Yurucare preservation of fish bones
evidence_refs:
- ev:6
- ev:7
counter_evidence_refs:
- ev:9
confidence: medium
limitations: The Australian charm-prevention explanation shows that similar bone
handling can have a different stated function.
- id: claim:3
claim: The passage compares burning bones as a repeated disposal practice, while
also noting that its rationale can differ between traditions.
claim_level: same_motif
target: White Dog burning, Tartar bone burning, Costa Rica bone burning, Australian
aboriginal bone burning
evidence_refs:
- ev:1
- ev:3
- ev:8
- ev:9
counter_evidence_refs:
- ev:9
confidence: medium
limitations: Burning is visually similar across examples, but the passage gives
divergent or speculative explanations, including transmission to spirit-land and
protection from hostile charms.
evidence:
- id: ev:1
type: summary
locator: lines 13163-13167 / note 394
quote_or_summary: At the Iroquois annual White Dog sacrifice, the animal is strangled
without bloodshed or broken bones and then burned.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:2
type: summary
locator: lines 13167-13173 / note 394
quote_or_summary: Some Australian groups must not break the native bear’s bones;
the explanation says the bear once stole all river water and would do so again
if its bones were broken or skin removed before roasting.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:3
type: summary
locator: lines 13173-13177 / note 394
quote_or_summary: Tartars described by Carpini killed animals for eating without
breaking bones and burned the bones with fire.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:4
type: summary
locator: lines 13177-13184 / note 394
quote_or_summary: North American Indians did not break bones of feast animals; in
a war feast a whole animal had to be eaten, its bones unbroken, and the stripped
bones hung on a tree.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:5
type: summary
locator: lines 13184-13191 / note 394
quote_or_summary: Karels of Finland killed a lamb on St. Olaf’s Day without a knife,
roasted it whole, broke none of its bones, and placed portions for house-spirits,
on the field, and beside future May-trees.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:6
type: summary
locator: lines 13191-13201 / note 394
quote_or_summary: Innuit of Point Barrow preserved seal bones unbroken and returned
them to the sea through ice; this was said to secure good fortune in sealing,
and Frazer suggests the bones may be thought to regain flesh and life.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:7
type: summary
locator: lines 13201-13208 / note 394
quote_or_summary: Mosquito Indians preserved deer bones and eggshells lest deer
or chickens die or disappear; Yurucares saved even small fish bones, saying fish
and game would otherwise disappear.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:8
type: summary
locator: lines 13211-13220 / note 395
quote_or_summary: Indians of Costa Rica gathered all bones after meals and burned
them or kept them from dogs; the note says burning to keep them from dogs may
transmit bones to spirit-land.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:9
type: summary
locator: lines 13220-13225 / note 395
quote_or_summary: Australian aborigines burned animal bones because an enemy might
use the bones with charms to cause the death of the person who had eaten the animal.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:10
type: summary
locator: lines 13227-13231 / note 396
quote_or_summary: The note says that in folk-tales, as in custom, blood is sometimes
not allowed to fall on the ground.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
- id: ev:11
type: summary
locator: lines 13247-13253 / note 404
quote_or_summary: The Faleshas, described as a Jewish sect of Abyssinia, carefully
removed the vein from the thighs with surrounding flesh after killing an animal
for food.
source_text_path: texts/public-domain/comparative/project-gutenberg/golden-bough-volume-2-frazer.md
rights_note: Public domain source; summarized.
confidence:
extraction: medium
motif_candidates: medium
comparison_claims: medium
notes: The passage is itself a comparative scholarly footnote cluster, so extraction
of repeated practices is strong, but many interpretations are Frazer’s summaries
or suggestions rather than direct primary narrative statements.
reviewer_status:
status: needs_review
reviewer: ''
reviewed_at: ''
notes: Machine-generated draft from OpenAI Batch; not human-reviewed.
extracted_by: openai_batch:gpt-5.5
extracted_at: '2026-04-28'
notes: |-
No historical-contact or common-inheritance claims are made; comparison claims are limited to patterns explicitly juxtaposed in the passage.
batch_run_id=motif-extraction-2026-04-28-high-priority
custom_id=motif_extract:comparative-golden-bough-volume-2-frazer-gutenberg__l13163-l13253
passage_sha256=e0076e853edcc811a2907c33b748f07f84b6239ce9bdaae248f5c8417f362085