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11 Carlo Ginzburg, The Night Battles: Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries, trans. by John and Anne Tedeschi, Baltimore: The Johns Hopkins University Press, 1983; Robin Briggs, Witches & Neighbors, New York: Penguin Books, 1996.
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12 相反地，在当地男人中却存在一些传统的咒语、巫术，那便是端公与做索子的人。前者是羌族宗教信仰、生命祭仪的主事者，驱邪去灾除病的专家，以及神话、历史的讲述与诠释者；后者则是设陷阱并辅以巫术（如黑山法）捕猎的猎者。他们中都有一些巫术与咒语师徒相传。
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13 Nur Yalman, “On the Purity of Women in the Castes of Ceylon and Malabar,” Journal of the Royal Anthropological Institute 93.1, 1963, pp. 25-58; Emily M. Ahern, “The Power and Pollution of Chinese Women,” in Margery Wolf and Roxane Witke eds., Women in Chinese Society, Stanford: Stanford University Press, 1975, pp. 269-291.
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14 如人类学者曾指出，中国与印度的家庭组织、女人地位与财产继承之特色及其与撒哈拉以南非洲各人群在此方面之不同，关键便是前者是以男人劳力为主的犁耕农业，后者是以女人劳力为主的锄耕农业。相关研究见E. Boserup, Women’s Role in Economic Development, London: Allen and Unwin Press, 1970; Jack Goody, Production and Reproduction: A Comparative Study of the Domestic Domain, Cambridge: Cambridge University Press, 1976。在羌族与邻近行农业的藏族地区，虽农忙时男人也负担相当的农事，但基本上是女人管“粮食生产”的事；以此而言，印度与中国内地农业与相关社会特色与本地区有相当的差别。
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15 在《替罪羊》（Le Bouc emissaire, 1982；英译书名The Scapegoat, 1986）一书及一篇长文中，基拉尔综合自己过去的看法，进一步以此解释人类社会的神话、宗教与相关仪式的起源。他举例分析这一类神话的共同特质：（1）社会的扰动；（2）某外来者常先被当作拯救者，然后成了代罪羔羊；（3）民众对之施以集体暴力；（4）外来英雄被杀或被逐回原居地；（5）使之重生；（6）圆满的结局——他们成为神或神圣的祖先。基拉尔的理论曾引起学术界极大的重视与讨论。本文中的“毒药猫神话”与基拉尔所论及的“代罪羔羊神话”有相似的地方，特别是被视为代罪羔羊者的一些社会特质。然而，毒药猫从未被当作英雄，而且更重要的是她们之死也不是由于“集体暴力”；死后也没有重生，更没有被神化或祖先化。因此，我无法同意基拉尔以此探讨人类社会一般性宗教起源问题。以上相关著作，见René Girard, Violence and the Sacred, trans. by Patrick Gregory, Baltimore: The Johns Hopkins University Press, 1977; The Scapegoat, trans. by Yvonne Freccero, Baltimore: The Johns Hopkins University Press, 1986; “Generative Scapegoating” and “Discussion”, in Robert G. Hamerton-Kelly ed., Violent Origins, Stanford: Stanford University Press, 1987, pp.73-105, 106-148.
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16 Robin Briggs, Witches & Neighbors.
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17 Norbert Elias, The Established and the Outsiders; Mary Douglas, Purity and Danger; Pierre Bourdieu, Distinction.
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18 Robin Briggs, Witches & Neighbors, p. 3.
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19 Roy Robinson, “Cat,” in Ian L. Mason ed., Evolution of Domesticated Animals, London: Longman Group Limited, 1984, p. 217.
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20 许多人家都有养了多年的猫突然不告而别的经验。离家在外的“野猫”无论在都市、乡村也似乎都适应良好。近年来台湾到处都见到一些病态、落魄的“丧家之犬”，而我们从来见不到这样的“丧家之猫”。这些都说明一个事实：猫原来与人类的“家”就是若即若离的。
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21 另一个经常成为毒药猫化身的动物则是牛。羌族地区的家牛主要是牦牛、犏牛及少数黄牛。在一年大多时间里它们都被放养在大山里，只在春耕时几只较温驯的被牵下来耕田。由于牛群整年在山中自行觅食、生养，对抗豹、狼与熊，因此一般来说这些牛野性相当强，家牛野性发作触伤主人的事经常发生。因此，本地的牛也是一种打破驯养与野生、村寨内与村寨外区分的动物。
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22 René Girard, Violence and the Sacred, pp.269-273.
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23 Carlo Ginzburg, The Night Battles, pp. 99-145; Robin Briggs, Witches & Neighbors, pp.38-56.
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24 Carlo Ginzburg, The Night Battles, pp. 22-25; Robin Briggs, Witches & Neighbors, p. 40.
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25 Robin Briggs, Witches & Neighbors, pp.41-42.
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26 F. C. Bartlett, Remembering: A Study in Experimental and Social Psychology, Cambridge: Cambridge University Press, 1932.有关F. C. Bartlett等学者对集体记忆的研究，以及集体记忆与人类社会认同的关系，请参考拙著《华夏边缘：历史记忆与族群认同》，第85—91页。
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27 Bartlett, Remembering, pp.199-200.
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28 Joseph Miller ed., The African Past Speaks, Hamden, CT: Archon, 1980; Roy Willis, A State in the Making: Myth, History and Social Transformation in Pre-colonial Ufipa, Bloomington: Indiana University Press, 1981; Paul Irwin, Liptako Speaks: History from Oral Tradition in Africa, Princeton: Princeton University Press, 1981.
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29 Paul Thompson, The Voice of the Past: Oral History, second edition, Oxford: Oxford University Press, 1988.
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30 René Girard, “Generative Scapegoating” and “Discussion”, in Robert G. Hamerton-Kelly ed., Violent Origins, Stanford: Stanford University Press, 1987, pp.73-105, 106-148; Renato Rosalso, “Anthropological Commentary,” in Violent Origins, Stanford: Stanford Univerisity Press, 1987.
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31 Marshall D. Sahlins, Historical Metaphors and Mythical Realities, Ann Arbor: The University of Michigan Press, 1981; Gananath Obeyesekere, The Apotheosis of Captain Cook: European Mythmaking in the Pacific, Princeton: Princeton University Press, 1992.
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32 Jonathan D. Hill, “Introduction: Myth and History,” in Jonathan D. Hill ed., Rethinking History and Myth: Indigenous South American Perspectives on the Past, Chicago: University of Illinois Press, 1988; Terence Turner, “Ethno-ethnohistory: Myth and History in Native South American Representations of Contact with Western Society,” in Jonathan D. Hill ed., Rethinking History and Myth, pp. 235-281.
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33 Pierre Bourdieu, Distinction, pp. 482-484.
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