ENDNOTES_Ritual and belief

[1.1]

_Prim. Cul._, i. 378 _sqq._

[2.1]

Anantha Krishna, i. 29.

[2.2]

Tylor, _Prim. Cul._, i. 382.

[3.1]

Kolben, 91.

[3.2]

Alexander, i. 170 _sqq._ Similar answers were more recently given to a

missionary by one of the neighbouring Bergdamara, a people mainly of

Bantu blood (_Globus_, xcvi. 173).

[4.1]

Kidd, 65. Amusing illustrations of the Kaffir’s cleverness at the

game are given.

[4.2]

Andersson, 200. _Cf._ Pogge on the Bashilange, _Mittheil. d. Afrik.

Gesellsch._, iv. 254.

[4.3]

Rev. J. S. Gale, _F. L._, xi. 325.

[5.1]

S. H. C. Hawtry, _J. A. I._, xxxi. 290. _Cf._ Grubb, 114. Similar

statements are made concerning other South American tribes (_J. A.

I._, xiii. 209, 253).

[5.2]

Batchelor, 357.

[6.1]

Neuhauss, iii. 448 note. _Cf._ Introduction and pp. 154, 507.

[6.2]

Marillier, reviewing Miss Kingsley’s _Travels_; _Rev. Hist. Rel._,

xxxix. 137.

[7.1]

Spencer and Gillen, _C. T._, 139 note.

[7.2]

Rev. J. Macdonald, _J. A. I._, xx. 120. _Cf._ Junod, _S. A. Tribe_,

ii. 278. Dr Theal says that it is only since European ideas have been

disseminated among these peoples that the question of the place of the

dead has arisen; and he points to the similarity in mental condition

between them and the peasantry of Europe (_Yellow and Dark-skinned

People_, 185).

[8.1]

_Journ. Am. F. L._, xxi. 233, 236.

[9.1]

Wilson, _Peasant Life_, 6.

[11.1]

Sproat, 120.

[11.2]

Boas, _Mind_, 111.

[12.1]

Boas, Sixth Report on the North-western Tribes of Canada, _Rep. Brit.

Ass._, 1890, 582.

[13.1]

Rev. Father J. Jetté, S.J., _Anthropos_, vi. 242, 95.

[14.1]

R. C. Phillips, _J. A. I._, xvii. 220.

[15.1]

Jaussen, 287, 294, 332, 334. _Cf._ Hanauer, 234.

[16.1]

_J. A. I._, x. 262.

[18.1]

_Bull. Soc. Neuch. Géog._, ix. 96.

[19.1]

J. Smith, 77, 373.

[20.1]

_J. A. I._, xii. 163 note.

[22.1]

Similar classifications of nouns have now been discovered among the

Negroes, see _R. E. S._, iii. 241.

[26.1]

Tylor, _Prim. Cul._, i. 385.

[31.1]

Kingsley, _Trav._, 493.

[32.1]

Spencer and Gillen, _N. T._, 175, 358 n., 530.

[32.2]

_F. L. Journ._, iv. 30.

[32.3]

I have collected the evidence in _The Legend of Perseus_, vol. i., and

in some directions more fully in _Primitive Paternity_, vol. i.

[33.1]

Farnell, _Cults_, i. 195.

[37.1]

J. N. B. Hewitt, _Amer. Anthr._, N.S., iv. 38.

[41.1]

W. Jones, _Journ. Am. F. L._, xviii. 183 _sqq._ As used by Dr Jones

here, the word Algonkin only includes the Sauk, Fox, and Kickapoo

tribes.

[41.2]

_Amer. Anthr._, N.S., iv. 36; _cf._ 33.

[42.1]

_R. B. E._, xxvii. 134. _Wakonda_ in its various forms is pronounced

with an _n_ somewhat like the French nasal.

[43.1]

_R. B. E._, xxvii. 597 _sqq._

[44.1]

Fletcher, _Am. Anthr._, xiv. 106; J. O. Dorsey, _R. B. E._, xi. 366;

Riggs, _Contrib. N. Am. Ethnol._, vii. 507 _sqq._

[45.1]

Swanson, _R. B. E._, xxvi. 451 n., 452 _sqq._

[48.1]

The analysis of the philosophy (if it may be so called) of the Bafiote

which I have tried to summarize above is by Dr Pechuël-Loesche, the

most acute and profound of enquirers into the civilization and

mentality of the peoples of Loango, and will be found in his

_Volksk._, chaps. iii. and iv.

[48.2]

De Groot, _Rel. Syst._, iv. chap. i.

[48.3]

Giran, 21 _sqq._

[48.4]

Batchelor, _Encyc. Rel._, i. 239, 240 (_cf. Id._, _Ainu F. L._, 580);

Aston, _Shinto_, 7 _sqq._

[50.1]

Codrington, 118 _sqq._

[51.1]

Is this really the original belief? Dr Marett cites Dr Seligmann’s

(verbal?) authority for the statement that in New Guinea (among the

tribes of Melanesian culture and descent?) “a yam-stone would be

held capable of making the yams grow miraculously, quite apart from

the agency of spirits” (_Arch. Rel._, xii. 190).

[51.2]

Codrington, 120, 191.

[51.3]

Codrington, 124-5. Father Joseph Meier denies that the Melanesian

population of the Gazelle Peninsula of New Britain possesses the

concept of _mana_ in the sense of a universal impersonal, magical

power. Yet he goes on to say: “The sorcerer (_Zauberer_) himself

derives the inherent power of his spells (_Zauber-mitteln_) from two

different sources of energy. First, he relies on the might of the

spirits to whom he is indebted for his spells, or on the might of his

forefathers who have practised magic before him, and have handed down

to him their spells. In his incantation therefore the magician

(_Hexenmeister_) will always name a spirit, or the name of a deceased

sorcerer, or at least silently presume his assistance. A second source

of energy for the sorcerer is his own soul. By associating this with

natural objects he enhances their powers. Everything the sorcerer does

he conceives under the aspect of these two sources of energy. The

originator of an enchantment (_Zauberei_)--be it an unembodied spirit,

or the ghost of a deceased person, or a spirit residing in a living

being (for example, a bird)--operates in his spell and makes it always

and everywhere effective. Or else only the sorcerer’s own soul is

considered for magical purposes. Beyond this there is no other

power” (_Anthropos_, viii. 8, 9). This seems to resemble the concept

of _mana_, as set forth by Dr Codrington. Later Father Meier remarks:

“The enquiry into the witchcraft (_Zauberwesen_) of the

coast-dwellers of the Gazelle Peninsula is not yet closed. So far we

only know a small fragment of all their enchantments” (_ibid._, 11).

Our knowledge of the social elements and cultural history of Melanesia

as a whole, and of New Britain in particular, is still very imperfect.

[54.1]

E. Tregear, _The Maori-Polynesian Comparative Dictionary_, Wellington,

N.Z., 1891, 203-6, _s.vv._ _Cf._ Marett, _Trans. Oxford Cong._, i. 48

_sqq._ It is perhaps worth while to note “that the Samoan New

Testament was translated from the Greek and uses _mana_ as the

equivalent of the Greek δύναμις, whilst _pule_ is used for the Greek

ἐξουσία” (Haddon, _Torres Str. Rep._, v. 329, quoting communication

from S. H. Ray).

[55.1]

Ellis, _Polyn. Res._, iii. 108. A specimen of the girdle was sent by

John Williams, the missionary afterwards killed at Eramanga, to

England, probably to the London Missionary Society. See his _Miss.

Enterprises_, 144.

[56.1]

Ellis, _op. cit._, i. 338.

[57.1]

Taylor, 164 _sqq._

[58.1]

De Acosta, 378.

[58.2]

Sébillot, _F. L. France_, ii. 235.

[58.3]

Ploss, _Weib_, i. 504, quoting Bonnemère, but as usual without the

exact reference.

[59.1]

Seligmann, _Veddas_, 207.

[60.1]

Tozer, i. 216.

[60.2]

Dr M. Hoefler, _Am Urquell_, ii. 101.

[60.3]

Rev. H. E. Mabille, _Journ. Afr. Soc._, v. 352.

[62.1]

Van Gennep, _Tabou_, 184.

[62.2]

Turner, _Samoa_, 186. Compare a number of similar taboos on the

previous and subsequent pages.

[62.3]

Codrington, 215.

[63.1]

W. Bogoras, _Amer. Anthr._, N.S., iii. 97.

[64.1]

See _Golden Bough_3, _passim_, especially the volume on Taboo. It is

needless to say that Professor Frazer does not write from the point of

view here adopted, and that his interpretations frequently diverge

from those which I should be inclined to.

[65.1]

_F. L._, xii. 186. Elsewhere Mr Weeks says: “No stigma attaches to

the man who is proved guilty [of witchcraft] by the ordeal, for ‘one

can have witchcraft without knowing it’” (_Cannibals_, 189).

Presumably _likundu_ is here included under the general term of

witchcraft. In another place he says: “The general belief is that

only one in the family can bewitch a member of the family” (_ibid._,

311). Hence the evil influence of the possessor of _likundu_ extends

no further.

[67.1]

Jevons, _Introd._, 178, 7, 390 _sqq._

[67.2]

Tylor, _Prim. Cul._, i. 383.

[67.3]

Avebury, _Marriage_, 142. I cannot find that he commits himself to a

definition of religion, though his view may perhaps be inferred from

the above quotation (_cf._ his _Origin of Civilization_, 205 _sqq._).

[68.1]

Frazer, _Magic Art_, i. 222, 223.

[68.2]

Durkheim, _Formes Élémentaires_, 65. M. Salomon Reinach in a recent

brilliant work on the history of religions proposes as a definition:

“An assemblage (_ensemble_) of scruples which stand in the way of

the free exercise of our faculties.” This reduces religion to a

system of taboos. But he subsequently qualifies it by saying:

“Animism on one side, taboos on the other, these are the essential

factors of religions” (_Orpheus_, 4, 10). Thus qualified, however,

it excludes Buddhism; and with or without the qualification it does

not express the social side of religion. M. Reinach is quite conscious

of these omissions. They are an illustration of the extreme difficulty

found by the most able and learned enquirers in formulating an

adequate definition of religion, a definition at once all-embracing

and exact.

[69.1]

Durkheim, 323.

[69.2]

Frazer, _Magic Art_, i. 220.

[70.1]

Frazer, _op. cit._, 52.

[70.2]

_Ibid._, 221, 237 _sqq._

[70.3]

_Ibid._, 233. Frazer has worked out the theory more completely than

anyone else; but it has been more or less anticipated, or shared, by

others, such as Sir Edward Tylor, Sir Alfred Lyall, and Professor

Jevons.

[72.1]

The above is a brief summary (partly borrowed from my review in _F.

L._, xv. 359) of a portion of the argument elaborated by MM. Hubert

and Mauss in their “Esquisse d’une Théorie Générale de la

Magie,” _L’Année Soc._, vii. 1-146.

[76.1]

Durkheim, _op. cit._, 61.

[77.1]

Spencer and Gillen, _C. T._, 549, 476.

[77.2]

_Ante_, p. 50.

[77.3]

Codrington, 133. Another example is cited subsequently, p. 144, from

Borneo.

[78.1]

Weeks, 189; see _ante_, p. 65 note.

[78.2]

Junod, _S. A. Tribe_, ii. 467; i. 441.

[78.3]

Durkheim, _op. cit._, 63 note.

[79.1]

All this indictment holds good in a lesser degree of the witch-hunts

of Europe and New England.

[80.1]

Gregor, 197.

[80.2]

This, however, is not exactly what Marillier says. “A ‘natural’

act (and that is its sole difference from a magical act) only reaches

bodies, or at least it only reaches the soul through the object it

animates. A magical practice, which may, however, be a purely material

act, acts in some way from within outwards (_agit en quelque sorte du

dedans au dehors_); it only kills or fecundates the man, animal, or

plant to which it is applied, by exercising first of all its

beneficent or calamitous action on the soul, which, like that of the

sorcerer, is the principle of his life” (_Rev. Hist. Rel._, xxxvi.

343).

[80.3]

Doutté, 328, 330.

[81.1]

Doutté, 340, 334, 343, 338. Compare what the schoolboy called their

“conjuring tricks,” performed before Pharaoh by Moses and Aaron,

and by the magicians (Ex. vii. 8 _sqq._).

[82.1]

Marett, _Anthrop._, 209. Dr Marett might have omitted the words “of

evil” after “supernormal powers.” They do not strengthen his

argument. In savage communities a hard and fast line is not usually

drawn between supernormal powers of evil and supernormal powers of

good.

[82.2]

_Ibid._, 210.

[83.1]

Marett, _Anthrop._, 211.

[84.1]

P. E. Goddard, _Univ. Cal. Pub._, i. 87.

[84.2]

Marett, _Anthrop._, 213.

[84.3]

Westermarck, _Ceremonies_, 67 note, quoting Destaing.

[85.1]

Reference may be made here to Mr Ernest Crawley, who writes like

Professor Jevons from a distinctly theological standpoint. I can find

no formal definition of religion in his book on the subject. He says:

“The vital instinct, the feeling of life, the will to live, the

instinct to preserve it, is the source of, or rather is identical

with, the religious impulse, and is the origin of religion” (_Tree

of Life_, 214). But, as Professor Leuba has rightly observed, “the

love and lust of life is the source of all human conduct and not of

religion alone” (_Psychol. Study_, 48). Elsewhere Mr Crawley

observes that religion is not a department, like law or science,

having a special subject-matter; it is “a tone or spirit.” It

“chiefly concerns itself with elemental interests--life and death,

birth and marriage are typical cases” (_op. cit._, 204 _sq._). Nor

can I find any definition of magic, though he maintains in opposition

to Professor Frazer that “it seems impossible to separate magic and

religion in their early forms.” “Indeed,” he adds, “the

practical meaning of magic, when worked in connection with religion,

is control of the supernatural, which is thus not superior to man”

(186). What is magic when not “worked in connection with

religion”? He identifies _mana_ with the force “which underlies

magical processes generally,” but apparently not religious

processes. A religious process he defines as “that of making a thing

sacred” (231 _sq._). He opposes magic to sacredness. “Sacredness

is a result of the application of religious impulse and of nothing

else” (208 _sq._). Compare Professor Durkheim’s definition of

religion (_supra_, p. 68). Mr Crawley takes insufficient account of

the social aspect of religion.

[87.1]

Southey, _The Curse of Kehama_, preface.

[87.2]

Augustine, _Civ. Dei_, x. 11, citing Porphyry.

[91.1]

Marett, _Threshold_, 44 _sqq._

[92.1]

J. M. M. van der Burgt, 55.

[92.2]

Hewitt, _Am. Anthr._, N.S., iv., 40.

[93.1]

E. H. Man, _J. A. I._, xii. 161, 163, 353, etc.

[95.1]

Codrington, 192.

[98.1]

The primary authority on the Arunta and neighbouring tribes is Messrs

Spencer and Gillen, _C. T._ and _N. T._, and _Rep. Horn Exped._, but

Strehlow’s researches (_Aranda- und Loritja-stämme_) are important.

The results of the latter are divergent to some extent from those of

the former, but in most respects are not irreconcilable. See, _e.g._,

Professor Durkheim’s valuable discussion of the different versions

of reincarnation, _op. cit._, 357 _sqq._ I have stated above in a

summary manner what seems to be the result of the criticism of both

authorities.

[99.1]

Spencer and Gillen, _N. T._, 498; Strehlow, ii. 1. _Cf._ _Rep. Horn

Exped._, iv. 183.

[99.2]

Strehlow, i. 1.

[100.1]

Spencer and Gillen, _N. T._, 227, 232, 238.

[100.2]

_Ibid._, 227.

[100.3]

_Ibid._, 252.

[101.1]

For the Mongolian practice see _Amer. Anthr._, N.S., xv. 370. The

Pueblo Indian practice has been recorded by every scientific enquirer

among the tribes.

[102.1]

Spencer and Gillen, _C. T._, 249. Note also the threat which follows.

[102.2]

M. Durkheim contends, and I think with justice, that the association

of the _churinga_ with individual ancestors, and therefore with their

descendants, or rather reincarnations, is secondary (_op. cit._, 173).

But _cf._ Spencer and Gillen, _N. T._, 281.

[102.3]

Strehlow, ii. 78. He resisted the temptation and avoided the mistake

made so often by missionaries of translating by native words Christian

terms of fundamentally different content.

[103.1]

Spencer and Gillen, _N. T._, 259 _sqq._

[103.2]

_Ibid._, 293.

[104.1]

Spencer and Gillen, _C. T._, chaps. v. and vi. _passim_; _N. T._,

chap. viii. _passim_; Strehlow, ii. 75 _sqq._

[105.1]

Strehlow, iii. 6.

[105.2]

Spencer and Gillen, _C. T._, chap. xvi.; _N. T._, chap. xv.; _Rep.

Horn Exped._, 180.

[106.1]

Spencer and Gillen, _C. T._, 534, 553. _Cf._ 480, 538.

[107.1]

_Arch. Rel._, viii. 463, 467. Compare the account of the initiation by

the Devil of a Lapp wizard quoted from Tornæus, Scheffer, 136.

[107.2]

_Jesup. Exped._, vi. 47.

[109.1]

Junod, _S. A. Tribe_, ii. 450, 471, 473. M. Junod’s work is

concerned with the Thonga, but it is true in general terms of other

tribes.

[109.2]

Merensky, 135; Shooter, 191; Callaway, _Rel. Syst._, 259 _sqq._

[109.3]

Johnston, _Grenfell_, ii. 659 note, quoting Rev. W. H. Stapleton. He

is obviously reporting a statement by a native.

[110.1]

Jones, _Ojebway_, 269.

[110.2]

A. L. Kroeber, _Univ. Cal. Pub._, iv. 328.

[110.3]

G. A. Dorsey, _Trad. Skidi Pawnee_, 185, 189, 194, 199, 206, 210, 219,

221, 231.

[110.4]

Roth, _Sarawak_, i. 266.

[111.1]

Skeat, _Magic_, 60.

[113.1]

Seligmann, _Veddas_, 128 _sqq._, 190 _sqq._, 207. See _supra_, p. 59.

[114.1]

E. H. Man, _J. A. I._, xii. 96.

[115.1]

Kolben, 97.

[116.1]

Dorsey, _Wichita_, 99.

[116.2]

_R. B. E._, xxvii. 197.

[117.1]

There appears to be no detailed account of the Buffalo Dance of the

Pawnees. See Dorsey, _Skidi Pawnees_, xxi. 46; Grinnell, 369. The

latest stage, perhaps contaminated with European notions, is in part

described, _Id._, 270.

[121.1]

W. J. M‘Gee, _R. B. E._, xvii. 168* _sqq._

[121.2]

Durkheim, 295.

[124.1]

Durkheim, 305.

[124.2]

_Ibid._, 134, 135.

[124.3]

_Ibid._, 343, 355, 378.

[125.1]

Seligmann, 30, 126, 130, 170 _sqq._, 149.

[126.1]

_Cens. Ind. Rep._, 1901, iii. 62. _Cf._ the papers by E. H. Man, _J.

A. I._, xii.

[127.1]

Koch-Grünberg, _passim_; von den Steinen, _passim_, especially 350

_sqq._

[130.1]

Westermarck, _Moral Ideas_, ii. 585.

[132.1]

Marten, _Ind. Cens. Rep._, 1911, x. 80.

[132.2]

Laws of Manu, _Sac. Bks._, xxv. 5. I am indebted for this reference

and the further explanation above to my friend Mr William Crooke.

[132.3]

_Supra_, p. 62.

[132.4]

Dr Frazer, _Psyche’s Task_, 25 _sqq._, has made a collection of

these rites and signs. See also Westermarck, _Moral Ideas_, ii. 63

_sqq._

[133.1]

F. B. Jevons, _Oxford Cong. Rep._, ii. 131; _Id._, Græco-Italian

Magic, _Anthrop. Class._, 106. See also Rouse, _Greek V. O._, 337.

[133.2]

I described one such leaden tablet, found at Dymock, Gloucestershire,

in _Reliquary_, N.S., iii. 140. Another was subsequently found at

Lincoln’s Inn, and reported on by Mr W. Paley Baildon to the Society

of Antiquaries (_Proc. Soc. Anti._, 2nd ser., xviii. 141). Others have

also been found elsewhere, among them two on Gatherley Moor in

Yorkshire. If the identification of the persons against whom the

tablets on Gatherley Moor and at Lincoln’s Inn were directed be

conclusively established, they antedate by more than half a century

the translation above referred to of Agrippa’s book. This of course

is by no means impossible, or indeed improbable, for the practitioners

of occult science in the reign of Queen Elizabeth were frequently men

of learning.

[134.1]

_Fasc. Malay_, ii. 41.

[135.1]

Alan H. Gardiner, _Oxford Cong. Rep._, i. 210.

[135.2]

Budge, _Archæologia_, lii. 421 _sqq._, transliterating, translating,

and commenting on a papyrus in the British Museum, which belonged to a

priest of Ra about the year B.C. 305, and contains the ritual for the

purpose.

[135.3]

Wiedemann, 94.

[136.1]

Wiedemann, 279.

[136.2]

_Ibid._, 99.

[136.3]

Budge, _Archæologia_, lii. 425, 440, 539 _sqq._ The Egyptian gods

merged into one another like the dissolving pictures of a lantern.

This was probably in part the result of the union in one kingdom of a

number of petty states, which were centres of worship of disparate

though cognate divinities, and the consequent effort to synthesize

these divinities and their worship, and in part the issue of

philosophical speculation, itself doubtless influenced by political

events.

[136.4]

Wiedemann, 54; Budge, _Egypt. Magic_, 137. Dr Frazer’s version,

_Taboo_, 387, is formed on a comparison of these and other texts.

[137.1]

Wiedemann, 273. More personal threats are often employed. See, for

examples, _Arch. Rel._, xvi. 85.

[137.2]

Plato, _Rep._, ii. 364.

[137.3]

There are of course plenty of magical Greek texts, but they are much

later. The papyri unearthed in such numbers during recent years

contain many; and they often imply that the deity invoked is compelled

to perform his votary’s wishes. He is addressed in terms of command,

adjured by names of power and bidden to be quick about his work. Such

spells, however, are not purely Greek. They are produced under foreign

influence, and the gods or demons invoked bear alien names. The texts

are frequently _defixiones_. Simaitha’s incantation in the second

idyll of Theocritus, so far as it is addressed to the Moon, to Hecate

or Artemis, is not couched in terms of command. The goddesses, if they

grant the damsel’s desires, are accomplices who cannot plead _vis

major_. Yet threats and insults to the gods were, it seems, sometimes

made use of, probably in the hope of driving them by taunts to do what

was wanted (see below, p. 190). The dividing line here is very

thin.

[139.1]

Hodson, _Naga_, 139, 141; _cf._ 102, 164.

[139.2]

Parker, _Tales_, i. 97.

[140.1]

Brett, _Ind. Tribes_, 401.

[140.2]

_Anthropos_, viii. 3. For the belief in and cult of the Kaya, see

_ibid._, iii. 1005; and of the Inal, _ibid._, v. 95.

[140.3]

Shakespear, _Lushai_, 109 (_cf._ 61).

[141.1]

W. G. Aston, _F. L._, xxiii. 187 _sq._

[141.2]

Wiedemann, 227. On Thoth as magician and the words of power which he

uttered and wrote down compare Budge, _Egypt. Magic_, 128 _sqq._

[142.1]

Morris, _Heimskringla_, i. 18, 19.

[143.1]

Levit. xvi. 8. On the Scapegoat in general see Dr Frazer’s volume

bearing that title.

[144.1]

Hose, ii. 29 note.

[145.1]

Hose, 56, 117.

[146.1]

Rivers, _Todas_, 257, 450. For an alternative translation of the third

clause of the spell, see pp. 195, 271. For another form of the spell,

see p. 259.

[147.1]

J. H. Weeks, _J. A. I._, xl. 377, 378.

[148.1]

J. H. Weeks, _J. A. I._, xl. 383. Surely in the face of these examples

Mr Weeks’ statement--“Nor did we find any form of prayer among

them, no worship and no sacrifices” (_ibid._, 376)--needs some

qualification. As to the _mongoli_, see _ibid._, 368.

[149.1]

Werner, 56, 76.

[151.1]

A. M. Tozzer, _Putnam Vol._, 304. _Cf._ Matthews, _Navaho Leg._, 40.

[151.2]

Tozzer, _op. cit._, 303. On the rites and beliefs of the Dene, see

Father Jetté, _J. A. I._, xxxvii. 157 _sqq._

[154.1]

Exod. xxii. 18.

[154.2]

Deut. xviii. 9 _sqq._

[154.3]

Num. v. 11 _sqq._

[155.1]

Hos. iii. 4, 5. _Cf._ T. W. Davies, _Magic_, 36; and _Encyc. Bibl._,

_s.v._

[159.1]

Weeks 177.

[161.1]

Ælian, _Var. Hist._, xii. 23. Philo (_Dreams_, ii. 17) attributes the

same practice to the Germans.

[161.2]

O’Grady, ii. 518. Professor Whitley Stokes also gives it, _F. L._,

iv. 488, from an Edinburgh MS. I quote his translation, which is to

the same effect as Mr O’Grady’s.

[162.1]

Skeat, _Magic_, 10.

[163.1]

Vinson, 20. According to this story there were two cabin-boys, one of

whom overheard the plot and the other struck the blow, but this

appears to be a literary embellishment.

[163.2]

Strackerjan, i. 324, 325; Hansen, 38. The Norse tale (by Asbjoernsen)

is referred to, _Mélusine_, ii. 201. I have not seen it. Analogous

tale in Ireland, _Ant._, xlv. 371.

[163.3]

_Tylor Essays_, 138. Roscher (_Ephialtes_, 38) thinks it was “a

quite obvious nightmare.”

[164.1]

Gregor, 66.

[164.2]

Gregor, _loc. cit._

[166.1]

Thorpe, _N. Myth._, ii. 78.

[167.1]

Hibbert, _A Description of the Shetland Islands_ (Edinburgh, 1822),

569; _Zeits. des Ver._, ii. 15, 17; Rogers, 218; Lehmann-Filhés, ii.

16; Maurer, 173.

[168.1]

Natesa Sastri, 148.

[168.2]

_Bibl. Trad. Pop. Espan._, i. 187

[168.3]

Castrén, 172.

[168.4]

Boas, _Ind. Sagen_, 86.

[169.1]

Miller, _Scenes and Leg._, 287.

[170.1]

Shakespear, _Lushei_, 66.

[170.2]

Grimm, _Teut. Myth._, iii. 924.

[171.1]

Ovid, _Fasti_, iii. 285.

[171.2]

Pausanias, i. 4, 5; Ovid, _Metam._, xi. 90; Herod., viii. 138; Ælian,

_Var. Hist._, iii. 18.

[171.3]

_Iliad_, v. 370 _sqq._

[172.1]

_R. E. E. S._, i. 338.

[172.2]

As an example the Nattu Malayans of Cochin in the south of India may

be cited. “When questioned as to their ideas of gods, they say that

they are like men themselves, but invisible, yet all-powerful”

(Anantha Krishna, i. 34).

[173.1]

Herod., ii. 122. Gods, like men, were addicted to gambling. According

to Plutarch (_De Iside_), Hermes in Egyptian legend played with the

moon and won the seventieth part of each of her light periods,

wherewith he made the last five days of the year and added them to the

calendar.

[173.2]

Herod., vii. 35.

[173.3]

Bérenger-Feraud, _Superst._, i. 473. The author has collected in the

chapter from which this is cited numerous other instances of the

punishment of the recalcitrant god.

[173.4]

Herod., ii. 111.

[174.1]

Williams, _Burmah_, 91.

[174.2]

_Ind. Cens. Rep._, 1911, x. 61.

[174.3]

Herod., iv. 94. Rohde (_Psyche_, ii. 28 note) suggests that the

personage against whom the arrows and threats were aimed was not

strictly a god, but an evil spirit or a magician. This, however, does

not follow. Philo (_l.c._) states that Xerxes, when his bridge across

the Hellespont was destroyed, aimed his arrows at the sun, and regards

the action with pious horror as a symptom of insanity.

[175.1]

Herod., iv. 184.

[175.2]

_J. A. I._, xxxvi. 51.

[175.3]

Moffat, 261, 265.

[175.4]

Chapman, i. 213. The word translated by Chapman as “God” is

doubtless Morimo. _Cf._ _ibid._, 46, “All Bechuanas believe in God

(Morimo), whom they laud or execrate as good or bad luck attends

them.”

[176.1]

Callaway, _Rel. Syst._, 404.

[176.2]

Hahn, 46, 51, 59, 94. _Cf._ 99, where the practice of the Urjangkut, a

tribe of Black Tartars, to scold the thunder and lightning is cited

from Bastian.

[177.1]

Lloyd, 397. According to another account, “when it thunders the

Bushmen are very angry and curse bitterly, thinking that the storm is

occasioned by some evil being” (Thunberg, ii., 163).

[177.2]

Hollis, _Nandi_, 9, 99.

[177.3]

_J. A. I._, xliii. 49.

[177.4]

_Jes. Rel._, xii. 25.

[177.5]

J. A. Mason, _Univ. Cal. Pub._, x. 185.

[178.1]

Lozano, _Desc. Chorographica del Gran Chaco_ (1733), 71, quoted Payne,

i. 391 note.

[178.2]

Payne, _l.c._

[178.3]

_Int. Arch._, Suppl., xiii. 88.

[179.1]

Neuhauss, iii. 157. I may refer also to the account of a young Kayan

brave in Borneo taking his arms and sallying forth to fight the

Thunder-god (_Int. Arch._, xxi. 139). But further examples are

unnecessary.

[180.1]

Frazer, _Magic Art_, i. 327 _sqq._

[180.2]

Von Alpenburg, 262, 365. Many such knives are to be found in

peasants’ houses in the Lower Inn valley. In the Netherlands these

whirlwinds are held to be “the Travailing Mother,” who seems to be

a woman dead in childbirth unconfessed of mortal sin. She cannot be

received into heaven. She is equally denied a place in hell, since her

sufferings and death have already provided a sufficient penance. Hence

she wanders about, seeking an abiding-place (Wolf, _Niederl. Sag._,

616). Women who die in childbirth are commonly considered very

dangerous ghosts. See below, p. 213.

[181.1]

Farnell, _Evol._, 43. _Cf._ Miss Harrison, _Prolegomena_, 101.

[181.2]

I have discussed similar practices, _Prim. Pat._, i. 102. See also

Mannhardt, _Myth. Forsch._, 113 _sqq._; Frazer, _Scapegoat_, 255.

These contain a large collection of examples, which put the magical

and purificatory purpose beyond doubt.

[182.1]

_Mélusine_, ii. 187, quoting the passage.

[182.2]

_Journ. Am. F. L._, xxiii. 416, 418.

[182.3]

Lumholtz, ii. 342, 422.

[183.1]

_Rev. Trad. Pop._, xi. 663. Vâlmiki, the Indian epic poet, author of

the _Rámáyana_, is said to have owed his birth to a similar blunder

by a saint who was the object of prayers by two sisters-in-law, and

mistook the maiden for the married woman (Harikishan Kaul, _Ind. Cens.

Rep._, 1911, xiv. 131, citing Vaman Shiva Ram Apte’s _Sanskrit

Dictionary_).

[184.1]

Turner, _R. B. E._, xi. 194.

[184.2]

M. Friedrich, _Anthropos_, ii. 101.

[185.1]

_Anthropos_, vii. 74.

[185.2]

Thurston, _Castes_, vi. 85.

[186.1]

Dr H. ten Kate, _Anthropos_, vii. 396. _Cf._ Aston, _Shinto_, 189.

[186.2]

Wiedemann, _op. cit._, 178. Bérenger-Feraud, _Superst._, i. 451

_sqq._, gives a long list of examples of punishments inflicted on the

obdurate divinity. See also Frazer, _Magic Art_, i. 296; Tylor, _Prim.

Cul._, ii. 155-7, and the numerous authorities there referred to;

Grimm, _Teut. Myth._, ii. 767 note.

[187.1]

_F. L._, viii. 349.

[187.2]

Weeks, 271.

[187.3]

Frazer, _Scapegoat_, _passim._

[188.1]

Morris, _Ere_, 151.

[190.1]

Junod, _S. A. Tribe_, ii. 368, 384. If Lactantius and the other

writers of antiquity who have mentioned the sacrifice to Hercules

referred to by Dr Frazer (_Magic Art_, i. 281) had given us the exact

words and occasion of the rite, we might perhaps find a similar

explanation for it. Both that and the rite addressed at Cranganore in

Southern India (_ibid._, 280) to the goddess Bhagavati are at present

very obscure.

[191.1]

Anantha Krishna, i. 53, 76.

[191.2]

Temple, _Leg. Panj._, ii. 425. _Cf._ _F. L._, x. 406.

[191.3]

Grimm, _Teut. Myth._, i. 20, where other instances are also cited.

[192.1]

Rev. J. H. Weeks, _J. A. I._, xxxix. 134, reproduced in the same

author’s _Congo Cannibals_, 176.

[194.1]

Plutarch, _De Iside_. Wiedemann (213) suggests that the Greeks

misunderstood the myth. But the text of the hymn which he quotes

appears to prove the accuracy of Plutarch’s interpretation. This is

in effect the view taken by Dr Wallis Budge (_Gods_, i. 487).

Harpocrates (Heru-p-khart) is Horus the younger.

[195.1]

De Groot, _Rel. Syst._, iv. 429, 421, 342; Giles, ii. 276.

[196.1]

Dalton, 232.

[197.1]

_N. Ind. N. and Q._, iii. 97, par. 205.

[197.2]

Jülg, 96 (Story No. 9). Compare children’s tales from various parts

of India, where the hero or heroine’s life is dependent on a

necklace which is stolen. The owner of the necklace dies when it is

worn by the thief, and revives when it is taken off. The birth of a

child follows visits by the other spouse. By the child’s help the

necklace is recovered, and permanent life is thus restored to the

half-dead, half-living hero or heroine (Frere, 230 (Story No. 20);

Day, 1 (Story No. 1); Steel and Temple, 85).

[197.3]

Kruijt, 398, 509; _cf._ 230.

[198.1]

Petitot, 262.

[199.1]

Von Wlislocki, _Volksdicht._, 283.

[199.2]

Maurer, 300 (_cf._ 192). A Protestant version is given,

Lehmann-Filhés, i. 132.

[200.1]

Le Braz, 321, Story No. 60.

[201.1]

Boas, _Ind. Sag._, 267. Compare a curious Tlingit story of a girl who

married a dead man (ghost), who in consequence came to life again

(Swanton, _Tlingit Myths_, 247).

[202.1]

The ghostly visitant might be of either sex, though the masculine was

perhaps more common. The visit was generally attended in either case

with fatal effects. See below as to _Lamiæ_.

[203.1]

Herodotus, vi. 68, 69.

[203.2]

Augustine, _Civ. Dei_, xv. 23.

[203.3]

Malleolus, De Credul. Dæmon. adhibenda, _Malleus Maleficarum_

(Frankfurt, 1582), 428. See also Bodin, _De Magorum Dæmonomania_

(Frankfurt, 1603), ii. 7. By this time, however, there began to be

sceptics. _Cf._ Wierus, _De Præstigiis Dæmonum_ (Basel, 1577), 358;

Ulr. Molitor, De Pythonicis Mulieribus, _Malleus Mal._, 83. The

extensive information possessed for many centuries by these learned

men was not limited to the _incubus_. There were also corresponding

female demons commonly known as _Succubi_, or _Lamiæ_, whose ravages

were almost equally great. Awful tales were related by way of warning

against their temptation. Compare the _putiana_ of the Moluccas, cited

below. See also Lecky, _Rationalism_, i. 26 note. Among the ancient

Assyrians and the modern Arabs the possibility of cohabitation by a

man with a spirit or non-human supernatural being, who may even bear

him children, was and is believed. But they are very jealous (_Encyc.

Rel._, iv. 571; _F. L._, xi. 388).

[204.1]

Strausz, 454.

[204.2]

Bartels, quoting Wladimir Bugiel, _Zeit. des Vereins_, x. 121.

Apparently the throwing of the poppy-seed imposed on the ghostly

visitant the necessity of counting the grains before proceeding to his

attack. See Andree, i. 81; Wilken, iii. 226 note, citing Mannhardt.

[205.1]

Scott goes on to refer to the old Scottish ballad of Sweet William’s

Ghost, founded, like that of Bürger’s poem, on the same

superstition. It is reprinted, with an account of the literature on

the subject, in Child, _Ballads_, ii. 199 _sqq._, 226 _sqq._; v. 293,

294.

[205.2]

Black, 113.

[208.1]

Maurer, 111.

[208.2]

For example, the notable case of the foundress of a new and popular

religion, who was said to be haunted after the manner of Herdis, to

her great annoyance and terror. But even her deluded followers felt

bound to draw the line somewhere, and they seem to have drawn it at

this obsession.

[209.1]

_Daily Chronicle_, 17th February 1912.

[210.1]

Among the Ngoulango or Pakhalla of the Ivory Coast a widow carries a

piece of fetish wood which has the power to cause death to anyone who,

attempting to approach her, is touched with it (Clozel, 363). It is

probably effectual also against the ghost.

[210.2]

_Globus_, lxxii. 22; lxxxi. 190. Compare a custom of the Minas of the

Slave Coast, Frazer, _J. A. I._, xv. 85 note. The Kagoro of Northern

Nigeria are also reported to believe in the possibility of sexual

connection by ghosts with women (_J. A. I._, xlii. 159). Major

Tremearne marks this belief as doubtful; but it accords with that of

other peoples. The pungent smoke of red pepper is used in exorcisms by

the Tigre of Abyssinia (Littmann, 310, 311).

[211.1]

_Zeits. v. Rechtsw._, xxvii. 85. A widow remains four months in her

hut, subject to a corresponding taboo. Among the Negroes of Surinam,

before a widow or widower marries again, an offering of food and drink

must be made to the ghost in order to obtain permission for the new

marriage. The new spouse will be considered as belonging, even if not

actually so belonging, to the family of the deceased. The widow or

widower may not leave the house for three months, nor do any work

(_ibid._, 395, 394).

[211.2]

_Ibid._, xxv. 99 _sqq._

[212.1]

_Zeits. v. Rechtsw._, xxv. 107. The Fõ Negresses in Togoland also

fear to be haunted by their deceased husbands, who may kill them, or

at least drive them mad. But this is said to be only when they have

neglected them during life (_Anthropos_, vii. 307).

[213.1]

Pechuël-Loesche, 308 _sqq._ The ghosts of women who have died in

childbed are frequently the objects of dread in areas far apart. The

belief is common in the East Indian Archipelago (see Wilken, iii. 224

_sqq._). Such a ghost is called by the inhabitants of the Island of

Serang, in the Moluccas, _Putiana_. She appears after death as a great

white bird, or else as a beautiful woman with fragrant clothing, who

attacks pregnant women, or seduces and then with her long nails

emasculates men. The most elaborate precautions are taken against her

(Riedel, 112). Among the Shans of the Upper Chindwin Valley, Burma,

the husband feigns madness, and undergoes a special purification (_F.

L._, xxiii. 470).

[214.1]

Bastian, _San Salvador_, 100. Among the Fans, further to the north, as

Frazer notes (Balder, ii. 18, quoting W. L. Priklonsky in Bastian’s

_Allerlei aus Volks- und Menschenkunde_), at the end of the mourning

ceremonies the widows are purified by passing over a lighted brazier

and sitting down with leaves still burning under their feet. Their

heads are then shaved, and they are shared between the heirs of the

deceased.

[215.1]

Rev. J. H. Weeks, _Folk-Lore_, xix. 430; xxi. 463.

[216.1]

Junod, _R. E. S._, i. 162; _id._, _The Fate of the Widows amongst the

Ba-Ronga_, reprinted from the report of the South African Association

for the Advancement of Science, 1908 (Grahamstown, Cape Colony, 1909),

5. It is fair to say that another and somewhat more popular account by

M. Junod states: “The night [after the burial] has come. All the

widows sleep in the open, their huts, which belonged to the deceased,

being taboo. If it rains, they sleep in other huts of the village”

(_S. A. Tribe_, i. 145). I do not know how to reconcile these two

statements. I have adopted that which M. Junod has twice affirmed, the

articles in the _R. E. S._ being particularly detailed and precise.

Among the northern clans of the Thonga, he tells us (_S. A. Tribe_, i.

150) that the first night of mourning “everyone [_scil._ in the

village] sleeps in the open.”

[217.1]

C. S. Myers and A. C. Haddon, _Torres Str. Rep._, vi. 153, 158, 160;

Haddon, _ibid._ (1912), iv. 60. In the Murray Islands “the ghost of

a recently deceased person is particularly feared; it haunts the

neighbourhood for two or three months.” But whether it specially

attacks the widow the members of the expedition do not seem to have

learned (_ibid._, vi. 253). The peculiarity of the dress, however,

speaks for itself.

[218.1]

Frazer, _Taboo_, 144, citing Father Guis, _Les Missions Catholiques_

(1902), xxxiv, 208. Among the Abarambo of the Congo basin, north of

the Wele, the husband or wife disappears in the bush for a time, the

latter until she finds a new husband. The widow or widower blackens

the face, binds a cord round the waist, wears nothing but an old

garment and only eats raw food (Johnston, _Grenfell_, ii. 650).

[219.1]

Teit, _Jes. Exped._, i. 332. Compare the Bella Coola tale cited above

(p. 200).

[219.2]

Peter Martyr, _The Decades of the New World_, in Arber, 100.

[219.3]

Lumholtz, _Unk. Mexico_, i. 384 _sqq._ Four feasts are given for a

woman. “She cannot run so fast, and it is therefore harder to chase

her off.”

[221.1]

Hobley, _J. A. I._, xli. 418. Among the neighbouring Atharaka and

Akamba the duty of sleeping with the widow on the fifth night after

the death is performed by a brother of the deceased (Champion,

_ibid._, xlii. 84).

[222.1]

Stannus, _J. A. I._, xl. 315.

[222.2]

Compare the accounts of Anyanja funerals in Rattray, 92 (this account

is by a native), and Werner, 165. In neither of these is the custom in

question referred to.

[223.1]

Rattray, 187.

[223.2]

Georgi, iii. 89. The information is perhaps derived from the old

travellers, Steller and Krasheninnikoff, both of whom mention the

custom. See _Jesup. Exped._, vi. 752.

[224.1]

Pechuël-Loesche, 330. _Cf._ Weeks, 300.

[224.2]

_F. L._, xix. 413.

[225.1]

Roscoe, _The Baganda_ (London, 1911), 357 n., 48. Of the King of Nri

in Nigeria we are told: “No man is allowed to step over his wives’

legs, nor may anyone commit adultery with them” (Thomas, _Ibo_, i.

53). This collocation of prohibitions is hardly accidental.

[225.2]

Roscoe, 205.

[226.1]

I suspect that the requirement mentioned by Professor Frazer (_Dying

God_, 183), of some of the Kaffir tribes, not specified, that the

first child born after the second marriage of a widow of a man killed

in battle, whether by her first or her second husband, must be put to

death, is to be referred to the same cycle of ideas. But I have no

access to the authority he cites, which is partly unpublished.

[227.1]

Lieut. Hans Kaufmann, _Mitteil. aus den Deutschen Schutzgeb_. (Berlin,

1910), xxiii. 168.

[228.1]

_Zeits. v. Rechtsw._, xxv. 101, 97, 105.

[228.2]

Gouldsbury and Sheane, 171.

[229.1]

Gouldsbury and Sheane, 168 _sqq._

[230.1]

_Cens. Ind. Rep._, 1901, ix. 208; W. Crooke, _Encyc. Rel._, iv. 603.

[230.2]

W. Crooke, _l.c._ See _supra_, p. 213 note. _Cf._ also _Cens. Ind.

Rep._, 1901, xvii. 120.

[230.3]

_Cens. Ind. Rep._, 1901, xvii. 121.

[231.1]

_Cens. Ind. Rep._, 1911, xiv. 283.

[231.2]

_Ibid._, 1901, vi. 421.

[231.3]

_Ibid._, 1911, xvi. 176.

[236.1]

_J. A. I._, xv. 73, 98.

[236.2]

A. L. Kroeber, _Bull. Am. Mus. Nat. History_, xviii. 17.

[236.3]

Weeks, 320, 321; _J. A. I._, xxxix. 453.

[236.4]

Batchelor, 106, 167.

[237.1]

_Anthropos_, i. 172.

[237.2]

_Int. Arch._, xiii., Suppl., 77.

[237.3]

Clozel, 363.

[237.4]

Brough Smyth, ii. 297; _F. L._, xiv. 325, 338.

[237.5]

Spencer and Gillen, _N. T._, 521.

[238.1]

Rice, 56, 57.

[238.2]

Lunet de Lajonquière, 282.

[238.3]

Herod., ii. 46, 66, 67. They were all no doubt sacred animals.

[238.4]

T. C. Hodson, _J. A. I._, xxxi. 306.

[239.1]

Thomas, _Ibo_, i. 45, 39.

[239.2]

Meyer, 83.

[239.3]

Pepper and Wilson, _Mem. Am. Anthrop. Assoc._, ii. 313.

[240.1]

_Bull. de Folklore_, iii. 74.

[241.1]

Hollis, _Nandi_, 71, 73, 74.

[241.2]

_Id._, _Masai_, 353.

[242.1]

Paulitschke, i. 258. _Cf._ the customs of the Kavirondo and Ja-Luo,

where no painting is recorded (Johnston, _Uganda_, ii. 743, 794).

[242.2]

Torday and Joyce, _J. A. I._, xxxvi. 50 (_cf._ 41). Professor Frazer

has mentioned (_Taboo_, 186 n.) some other African cases in which the

custom of painting the man-slayer may be intended as a disguise. None

of them seem to be stronger than the above. He goes on to mention the

Yabim of German New Guinea, among whom the relations of a murdered

man, on accepting a bloodwit instead of avenging his death, must allow

the family of the murderer to mark them with chalk on the brow. “If

this is not done, the ghost of their murdered kinsman may come and

trouble them; for example, he may drive away their swine or loosen

their teeth.” I have no access to the German authority he cites; but

I may suggest for what it may be worth that the chalk-mark is a

certificate to the ghost that his relatives have done their duty by

exacting a fine for his death, and that he has no cause to feel

aggrieved with them--in fact, that he may feel well satisfied. Dr

Frazer himself indeed once took this view, or something like it

(_Tylor Essays_, 107).

[243.1]

Teit, _Jesup Exped._, ii. 271, 235; i. 357, 332.

[243.2]

Hill-Tout, Notes on the Skqomic, _Brit. Ass. Reb._, 1900, 478 _sq._

[245.1]

_Bijdragen_, xxxix. 37. _Cf._ Furness, 91.

[245.2]

_J. A. I._, xxxvi. 83 note; Hose, i. 271 note.

[245.3]

Hose, ii. 24.

[246.1]

Gregor, 199.

[246.2]

_Anthropos_, iv. 859, 860.

[247.1]

Hose, ii. 37.

[247.2]

Frazer, _J. A. I._, xv. 73; _Id._, _Scapegoat_, chaps. i. iii. iv. vi.

[247.3]

Hutter, 442.

[248.1]

Koch-Grünberg, i. 130-140.

[249.1]

De Groot, _Rel. Syst._, vi. 1151.

[250.1]

_Torres Str. Exped._, v. 256; _cf._ vi. 140 _sqq._

[250.2]

Owen, _Musquakie_, 81. _Cf._ _Arch. Rel._, xiv. 257.

[251.1]

Koch-Grünberg, ii. 173.

[251.2]

Frazer, _J. A. I._, xv. 99, citing Speke, _Journal_, 542.

[251.3]

Dorsa, 91.

[252.1]

_Int. Arch._, xiii., Suppl., 76.

[252.2]

_Rep. B. E._, xviii. 315.

[253.1]

Frazer, _Balder_, i. 22 _sqq._; Hartland, _Prim. Pat._, i. 89 _sqq._

[253.2]

Frazer, _l.c._, 45, 46.

[253.3]

Goddard, _Univ. Cal. Pub._, i. 72.

[254.1]

Frazer, _Balder_, i. 36.

[255.1]

Boaz, _Brit. Ass. Rep._, 1890, 575.

[255.2]

_Tylor Essays_, 110, citing Riedel, _Deutsche Geographische Blätter_,

x. 286.

[256.1]

_S. Afr. F. L. Journ._, i. 51.

[256.2]

See for example the cases collected by Dr Frazer, _J. A. I._, xv. 84,

[257.1]

_Supra_, p. 209.

[257.2]

_Int. Arch._, xiii., Suppl. 72.

[257.3]

_Jesup. Exped._, vi. 113; Riedel, 307; Clozel, 363.

[257.4]

_Journ. Am. F. L._, xvi. 137.

[258.1]

Frobenius, _Heiden-Neger_, 408. Compare the widows’ dance among the

Wawanga in the Elgon District, British East Africa (_J. A. I._, xliii.

36). Among the Ibo-speaking people of Nigeria, at Aguku, the women of

the quarter in which a death has occurred march round at midnight and

sing (Thomas, _Ibo_, i. 80).

[259.1]

Weeks, 104, 321.

[259.2]

Kruijt, 272.

[259.3]

Striking examples will be found in von den Steinen, 506; and Smirnov,

i. 143, 366.

[260.1]

_Rev. Hist. Rel._, lx. 358.

[260.2]

Prof. E. Monseur, _ibid._, liii. 290 _sqq._

[261.1]

Mariner, i. 311.

[261.2]

Alldridge, 119.

[261.3]

_J. A. I._, xxxii. 47.

[261.4]

Brand and Ellis, ii. 187 note.

[261.5]

Clozel, 179.

[262.1]

Codrington, 281.

[262.2]

_Rep. B. E._, v. 111, translating _Jesuit Relations_.

[262.3]

_Int. Arch._, xiii., Suppl. 72.

[262.4]

_Globus_, lxxii. 22.

[262.5]

Spencer and Gillen, _N. T._, 521.

[262.6]

Deut. xiv. 1.

[262.7]

_Int. Arch._, xiii., Suppl. 71. Sir Everard im Thurn throws doubt upon

this as a funeral rite (_F. L._, xii. 141).

[263.1]

Williams, _Fiji_, 169.

[263.2]

_Dix-neuvième Siècle_, 26th December 1890.

[263.3]

_Int. Arch._, xiii., Suppl. 72.

[263.4]

_Ibid._, 77.

[264.1]

Father Alex. Arnoux, _Anthropos_, vii. 288.

[266.1]

Herod., i. 199; Strabo, xvi. 1, 20. Further details are supplied by

the Epistle of Jeremy appended to the apocryphal Book of Baruch.

[267.1]

Justin, xviii. 5.

[267.2]

Socrates, _Hist. Eccl._, i. 18.

[267.3]

Sozomen, _Hist. Eccl._, v. 10.

[267.4]

Ælian, _Var. Hist._, iv. 1. Dr Farnell (_Greece and Bab._, 271 note,

273 _sqq._) considers that the Lydian practice was identical with that

of the Armenians, referred to just below. This is possible. The lady

who commemorated at Tralles her dedication for this purpose (see

below, p. 273) seems to have been a Lydian. In either case it was a

religious practice, though Ælian does not explicitly say so. His

account in fact is vague.

[267.5]

Herod., i. 93.

[267.6]

Strabo, xi. 14, 16.

[270.1]

Lucian, _De Dea Syria_, 6.

[271.1]

Eusebius, _Vita Const._, iii. 58; Frazer, _Adonis_, 1906, 22 note 2. I

am uncertain how far Professor Frazer adheres to this interpretation

(see _Adonis_3, 33 note). Eusebius, it is true, was a contemporary;

but he was a bitter partizan, and wrote in a rhetorical style,

exaggerating everything that could bring glory to his hero

Constantine. Socrates, on the other hand, was a lawyer, a man of wider

and more liberal views, and of fairer judgement. Sozomen too was a

lawyer. They wrote a century later; but they wrote at Constantinople,

and probably had access to official documents. To my mind, if their

statements be irreconcilable, these qualifications entitle them to

greater credit than the not-too-scrupulous ecclesiastic.

[271.2]

Socrates, _loc. cit._

[273.1]

Ramsay, i. 94, 115; Frazer, _Adonis_, 34. Such religious prostitutes

were, of course, common in Western Asia. _Cf._ Strabo, xii. 3, 36.

[273.2]

Clement of Alexandria, _Protrept._, ii; Arnobius, _Adv. Gentes_, v.

19; Firmicus Maternus, _De Errore Prof. Rel._, x; Apollodorus,

_Bibl._, iii. 14, 3.

[274.1]

The service of the _hierai_ is discussed by Ramsay, _op. cit._, 135-7.