the earlier and medieval epochs of Christendom, even in the orthodox
ritual, was chiefly the practice of exorcism and the belief in demons
and demoniac possession; and the legal institution of the ordeal
contributed also to its maintenance. As modern society has abandoned
such institutions, and the modern mind is no longer possessed with
demonology, so in the modern worship prayer has become more and more
purified from the associations of the spell; the traces that remain of
the latter are {231} faint and usually unintelligible to the modern
worshipper. And on the other side there is a progressive tendency
beginning to be felt, making for a reform of our liturgy in respect of
the objects for which prayer should be proffered. But in this respect,
as the comparison has shown, we cannot be said to have advanced as yet
beyond many of the old-world religions.
The special subjects of these last two lectures, the history of
purification and prayer, have only been presented in an inadequate
sketch. The full and exhaustive treatment of either would serviceably
fill a gap in the library of comparative religion. But they have
served my present purpose, if they have been able to illustrate and to
some extent test the value of the comparative study of the various
theologies of mankind.
[The End]
INDEX
Aion, 36, 37.
Anthropology, value of, 5: occasional defects in its method of
treating religious problems, 12-17: suggested improvements in method,
17-23.
Apostolic succession, 49-50.
Babylonian spells and prayers, 218-224.
Baptism, a cathartic ritual, 156-158: of infants, 56-57.
Buddhism, ideas concerning purity, 107.
Celibacy of priesthood, 154-156.
Christianity, comparison with earlier “Mediterranean” religions in
mythology, 25-30; in terminology, 30-39; external symbols, 39-48;
institutions and organisation, 48-58; in dogma and belief, 59-75:
_vide_ Prayer.
Collideriani, 72.
Comparative religion, method of study, 81-85: short survey of its
growth, 1-6.
Confession, 54-56, 158-160.
Cursing-ritual, a form of spell, 196-198.
Eschatological beliefs, 63-64.
Fasting, a cathartic ritual, 153-154.
Festivals, influence of pagan on Christian, 58.
Fetichism, 44-47: in Hellas, 44-45: in Christianity, 45-47.
Hellenism, influence on Christianity, 23.
Hero-worship, 75-76.
Hilaria, 62.
Homicide, cathartic origin of law concerning, 140-152.
Human incarnation of divinity, 59-60.
{233}
Human sacrifice, legends concerning, 27-28.
Idolatry, 40-44.
Indo-Germanic spell, 193.
Ischtar, legend of, 29.
Kalevala, 184, 191.
Kore, 33: gnostic-pagan worship of, 34-35, 65.
Mariolatry, 65, 69, 72.
Mexican religion, 3.
Montanism, 67.
Mother of God, 38, 66.
Names, religious influence of, 32, 184-192.
Parthenos, 37-38: _cf._ 65, 69, 70.
Peruvian religion, 3.
Phrygian religion, 24, 62, 66-68.
Prayer (_vide_ Spell) definition of, 165: distinction between prayer
and spell, 167-169: antagonism between them, 193-194: objects of
prayer, progress from material to spiritual, 173-174: prayer a form of
communion with the deity, 174: Christian theory of prayer, 227-228:
survival of spell in Christian liturgy, 228-230: Egyptian prayer, 188;
dominated by spell, 224-227: English, earliest example of
spell-prayer, 194: Eleusinian spell-prayer, 194: Hellenic prayer, 187,
200-205, 207; Hellenic spells, 196; spell prayer, 199-200; theory of
prayer in Hellenic philosophy, 206: Iranian liturgical magic, 199;
prayers and spells in Zarathustrian ritual, 213-218: Latin prayer,
185: Roman spell-prayer, 195: Peruvian prayer, 183 n. 3: savage
examples of real prayer, 182-183: Umbrian prayer, 186: Vedic
spell-formulæ combined with prayer, 208-213.
Purification: primitive ideas concerning pure and impure substances,
89-91: analysis of primitive sensation of impurity, 92-98:
purification after battle, 94; after funerals, 96: logical development
of idea of purity, 98-101: psychological effect of impure contact,
102-103: purity connected with belief in spirits, 103-104; dualism of
good and evil spirits, 105: with belief in gods, 106: earliest concept
non-moral, 110-111: evolution of idea of “pure heart,” 111-115:
cathartic sacrifice, 120-122: opposition between spiritual and
ritualistic {234} purity, 123: Iranian ideas, 97, 101, 107, 115,
127-132: Jewish, 124, 126: Hellenic, 132-139; influence on Hellenic
law, 140-152: influence of idea of purity on religious institutions,
152-160.
Rebirth, mystic sense of, 57.
Resurrection, belief in, 60-62: resurrection of divinity, 68.
Sacrifice, 64, 120-122.
Saint-worship, 77.
Savagery, survival of, in higher religion, 10, 11, 15, 17.
Scapegoat, cathartic use of, 119, 120.
Spell, examples of spell-prayer, 169, 170, 175, 180: spell-value of
the name in lower and higher religions, 184-192: use of narrative as a
spell-form of suggestion (Navajo prayer), 181-182: knowledge of origin
of person or substance useful for spell-purposes, 190-193: progress
from spell to prayer, 171-173.
Teutonic religion, 41, 51, 53, 55, 57, 78-80: ideas of purity,
107-109.
Thiasoi, 48-49.
Totemism, 13.
Transference of sin, 116-119.
Trinitarian ideas, 73-74.
Virginity, exaltation of, 70-71.
ENDNOTES
LECTURES I AND II NOTES
[3.1] Garcilasso de la Vega, _Royal Commentary of the Incas_ (Hakluyt
Society): Sahagun--transl. Jourdanet et Siméon.
[3.2] Jacob Laskowski, _vide_ Usener, _Götternamen_, p. 82, etc.
[6.1] _Golden Bough_, 2nd ed., vol. iii. p. 186.
[13.1] For instance, an ancestor may for certain reasons be worshipped
in the form of a snake, and yet this need not imply a snake-tribe or
any tribal worship of snakes in general.
[26.1] _Vide infra_, pp. 192, 193.
[26.2] _E.g._ _De Civ. Dei._, bk. 2, ch. 6: deos paganorum nunquam
bene vivendi sanxisse doctrinam.
[27.1] Plutarch, _Parallela_, 35. _Vide_ my _Cults of Greek States_,
vol. i. p. 93.
[28.1] Servius, _Æn._ iii. 121.
[28.2] _Ibid._, ii. 801.
[29.1] _Sacred Books of the East_, vol. iv. (ed. Mills), p. 211.
[29.2] _Vide_ account of these in _Revue des Études grecques_, xiii.
(1900), p. 233, and _Annuaire de l’Association pour l’encouragement
des Études grecques_, 1871, p. 92.
[31.1] _Protrept._, 12, § 120 (p. 92 P).
[33.1] I have noticed the evidence of this in my forthcoming third
volume of the _Cults of the Greek States_.
[34.1] _C.I.G._, 4697.
[34.2] _Haeres._ 51, 22; Dindorf, vol. ii. p. 483, 12-29: _vide_
Philologus, 16, p. 354. I find that the view I have taken of this
important text agrees on the whole with that of Usener in his
_Untersuchungen_, p. 27.
[37.1] That Aion was a real figure of Mithraic religion has been
finally proved by the _Mithras-Liturgie_, published by Dieterich, p.
4, l. 21.
[37.2] Usener quotes a few examples from the liturgy of the Greek
Church and one or two from patristic literature, _Religionsgesch_.
_Untersuchungen_, 1, p. 28, n. 5: some of these are poetical.
[38.1] _Vide_ Artemis R. 37, in my _Cults of the Greek States_, vol.
ii. p. 567.
[38.2] Paus. 4, 33, 4: inscription in Dittenberger, _Sylloge_(2), 653.
[38.3] Vide _Report of American School at Athens_, vol. i., inscr. No.
xxvi.
[39.1] _Vide_ chapter on Cybele in the forthcoming third volume of my
_Cults of the Greek States_.
[42.1] _Anth. Pal._ xi. 269, “I am Heracles, the triumphant son of
Zeus; I am not Luke, but they compel me.”
[42.2] _Ephemeris Archaiologiké_, 1900, πίν. 5.
[43.1] Theocritus, _Id._ 7, 106.
[43.2] _Cults of Greek States_, vol. ii. p. 735: R. 25b.
[44.1] _Cf._ the method of Greco-Egyptian magic of strangling birds
before the idol of Eros, in order that their breath may animate it,
mentioned in an Abraxas papyrus, _Class. Rev._ 1896, p. 409.
[45.1] _Vide_ Schrader, _Real-Lexikon_, _s.v._ Eid.
[45.2] _Ad Nat._ i. 12.
[47.1] The _Tatu_, _Tat_, or _Ded_ pillar erected in the ritual of
Osiris, perhaps as a symbol of the resurrection of the god, had the
form of a cross: _vide_ Frazer, _Golden Bough_(2), ii. p. 141.
[48.1] Vide _Palace of Knossos_: Provisional Report for year 1903, p.
92: the writer quotes Babylonian and Assyrian examples.
[49.1] Epist. 395: the doctrines of the Orphic sects from the fourth
century B.C. onwards also emphasised the kinship of man with God, as
the well-known Orphic tablets, found in South Italy and Crete, reveal
(_Hell. Journ._ 3, p. 112: Miss J. Harrison, _Prolegomena to the Study
of Greek Religion_: Appendix by Prof. Murray, p. 660). In the
pseudo-Platonic _Axiochus_, p. 371 D, the sick man is assured of
salvation as being “of the family of God” γεννήτης τῶν θεῶν.
[50.1]
_E.g._ a priest of Megalopolis, a hierophantes of the Great Goddesses,
is spoken of as descended from “those who first established the mystic
worship of the Great Goddesses among the Arcadians,” _Eph. Archaiol._
1896, p. 122: the priests of Poseidon at Halikarnassos traced their
descent from those who brought his cult from Troezen at the foundation
of the city, _C.I.G._ 2655.
[50.2] At Cos, _vide_ Paton and Hicks, _Inscriptions of Cos_, No. 103
(Roman Imperial period).
[51.1] _E.g._ the priest of Cybele at Pessinus, and the priest of Ma
in the two Comanas.
[52.1] _Vide_ Golther, _Handbuch der germanischen Mythologie_, p. 612,
617.
[53.1] _Vide_ my paper in the _Archiv für Religionswissenschaft_,
1904, on “The Position of Women in Ancient Religion.”
[54.1] _Vide infra_, p. 72.
[54.2] See King, _Babylonian Religion_, p. 211.
[55.1] _Vide_ chapter on “Apollo Cult” in my forthcoming fourth volume
of _Cults_.
[55.2] Plutarch, _Apophtheg. Lacon._ p. 229 D: Lysander is told by the
priest that before initiation he must confess his worst sin: he asks
if this was the gods’ command or the priests’, and on hearing that it
was the gods who enjoined it, he replied, “Then do you stand aside and
I will tell the gods if they ask me.”
[55.3] _Opp. Ep._ 96.
[55.4] _Vide_ Herzog, _Real-Encyclopädie_, _s.v._ _Beichte_.
[56.1] Jourdanet et Siméon, p. 24.
[57.1] Heszch, _s.v._ Ἀμφιδρόμια.
[57.2] _Vide_ Golther, _op. cit._ p. 555.
[57.3] _Polit._ p. 1336 B.
[57.4] In the Attis Mysteries the reborn and initiated were fed on
milk--Sallustius, _De Diis et Mundo_, 4: for a careful treatment of
the whole question, _vide_ Dieterich, _Eine Mithras-Liturgie_, pp.
157-178: for various savage parallels showing the prevalence in
primitive societies of the idea of death and rebirth at initiation,
_vide_ Frazer, _Golden Bough_, vol. iii. pp. 424-446.
[58.1] _Vide_ Herzog, _Real-Encycl._, xii. p. 319.
[58.2] _Vide_ Trede, _Das Heidenthum in der römischen Kirche_, vol. i.
p. 280, “Neue und alte Fest-Lust.”
[60.1] _Vide_ Frazer’s _Golden Bough, passim_, especially vol. ii. pp.
115-168 (death and resurrection in rites of Adonis, Attis, Osiris,
Dionysos), and vol. iii. pp. 138-200: _cf._ articles by Bernard Cook
in _Classical Review_, 1903, 1904, on “Zeus Jupiter and the Oak”: we
must distinguish between the simulated death of the divine effigy, and
the simulated or real death of the human representative of divinity.
In Hellenic religion we can trace the idea in the worship of Pan, in
the legends and ritual of Artemis-Iphigenia and Aphrodite, vide _Cults
of the Greek States_, vol. ii. pp. 440-442, 650-652, and in the Cretan
worship of Zeus, vol. i. pp. 36-38: but it had lost its vitality in
the purely Hellenic cults of the classical period, and was only real
and energetic in the legends and ritual of Adonis and Dionysos.
[61.1] _Vide_ Dio Chrys., vol. ii. p. 16 (Dindorf), and K. O. Müller’s
_Sardon und Sardanapal_ (_Kleine Schriften_, vol. ii. p. 100): on a
coin published in British Museum Catalogue, “Lycaonia,” etc., pl.
xxxiii. 2, p. 180, we see the god on his lion standing on what may be
his pyre.
[62.1] _Vide_ especially Hippol., _Ref. Haeres._ 5, p. 118 (Miller):
Macrob., _Saturn._ 1, 21, 7: Arnobius, _Adv. Gent._ 5, 7, 16; 7, 49:
Julian, _Or._ 5, 168 C.
[62.2] _De error._ c. 22.
[63.1] For the Greek origin of the Christian apocalyptical literature,
_vide_ Dieterich, _Beitrage zur Erklärung der neu-entdeckten Petrus
Apokalypse_, Leipzig, 1893. The clearest trace of Orphic influence on
historic Christianity is the doctrine of purgatory, which was
popularised for the later ages by Vergil’s VIth _Æneid_: _vide_
especially the purgatorial theory in Servius’ Commentary, _Æn._ vi.
741.
[65.1] _Hibbert Journal_, January 1904.
[66.1] Alexis in Stobæus, _Florileg._ (Meineke), vol. iii. p. 83.
[67.1] _Vide_ Herzog, _Real-Encycl._, _s.v._ “Montanismus”: _cf._ the
article there on “Maria” and the chapter in Trede, _op. cit._ vol.
ii., “Die grosse Mutter.”
[68.1] Euseb. _v. Const._, iii. 43, 2.
[69.1] Vide _Cults of the Greek States_, pp. 650-652.
[69.2] One of the Babylonian goddesses is addressed in the same hymn
as “Mother, wife, and maid,” Jastrow, _Relig. Babyl. Assyr._, p. 459.
[70.1] Vide _Cults of the Greek States_, vol. ii., Artemis, R 133:
_cf._ Paus. 8, 13, 1.
[70.2] I am treating this question in an appendix to the Cybele
chapter in vol. iii. of my _Cults_, etc.
[71.1] _E.g._ fragment of Naumachius in Stobæus, _op. cit._, vol.
iii. pp. 16-17.
[72.1] _Vide_ specially Trede, _Das Heidenthum in der römischen
Kirche_: Renan, _Les origines du christianisme_, vol. vii. 572-573.
The resemblances are particularly striking between the Catholic and
the Isiac sacerdotalism.
[72.2] Hæres., 79.
[72.3] Herod., 4, 33.
[73.1] _Cf._ the prayer to Ninlil or Belit (a parallel form to
Ischtar) of Asarhaddon, “may the lips of Nin-lil, the Mother of the
Great God, utter daily a gracious word before Aschur for the King of
Assyria” (Jastrow, _op. cit._ p. 525). Mary was chiefly worshipped in
the same way as an intercessor.
[73.2] For the identity of Father and Son in the later Mithraic
cult-dogma, _vide_ Dieterich, _Eine Mithras-Liturgie_, p. 68: for the
Trinitarian idea in Mithraism, _vide_ Cumont, _Die Mysterien von
Mithra_ (_deutsche Ausgabe_), pp. 96, 145: Mr Cook endeavours to trace
it in the old Pelasgian cult of Zeus, _Class. Rev._ 1903, 1904: vide
_Hell. Journ._, 1901, p. 139, for Trinitarian symbolism in
Carthaginian worship. (Note a certain mystic sanctity attached to the
triad in later Greek philosophy, _e.g._ in Porphyry, Serv., Verg.,
_Ecl._, 5, 66: Io. Lydus, _de Mens._, 2, 19.)
[74.1] _Sacred Books of the East_, vol. xxxi. pt. iii. p. 278.
[75.1] Vide _Cults of the Greek States_, vol. i. p. 306.
LECTURE III NOTES
[91.1] _De Mysteriis_, 5, 23.
[97.1] _Sacred Books of the East_, vol. iv., Zend-Avesta, pt. i. pp.
58-59.
[99.1] _E.g._ onions, pease-soup, cheese: I-Tsing, _Records of the
Buddhist Religion_, p. 138, “onions have a foul smell and are impure”:
_cf._ list of impure substances in ritual inscription of Rhodes,
_C.I.G. Ins. Mar. Æg._ i. No. 789.
[99.2] _Sacred Books of the East_, Zend-Avesta, pt. i. p. 105.
[101.1] _C.I.A._, 3, 73.
[101.2] The purifying power that ashes possess in certain ritual may
be derivative from fire.
[103.1] _Op. cit._, pt. i. p. 120.
[104.1] _E.g. op. cit._, pp. 201, 204.
[105.1] _E.g._ Porphyry in Euseb., _Præp. Evang._, 4, 22.
[106.1] Steinmetz, _Die Entwickelung der Strafe_, vol. ii. p. 355.
[106.2] _Cf._ “Ye shall be holy, for I am holy,” Lev. xi. 44;
Deuteron. xxiii. 12.
[107.1] Jastrow, _op. cit._, p. 500.
[108.1] _Germania_, c. 40.
[108.2] Golther, _op. cit._ p. 570.
[108.3] Golther, _op. cit._ p. 607.
[112.1] Casalis, _Les Bassoutos_, p. 269: among the Zulus, sin and
dirt are spoken of as the same,--“You have dirt, you are dirty” = “You
have done wrong,” Leslie, _Among the Zulus_, p. 170. (These and other
references to the evidence from savage society I owe to the kindness
of my friend Mr R. Marett.)
[113.1] P. 301.
[114.1] Andoc., _De Myst._, 110.
[115.1] _Op. cit._, p. 102.
[116.1] The same kind of ceremonious logic inspires the practice of
the Damaras, who, when making peace with an alien tribe, go into a
river with their foes and throw water into their faces to wash away
enmity.--Sir J. E. Alexander, _Expedition and Discoveries_, vol. ii.
p. 171.
[117.1] Veniaminoff ap. Petroff, _Alaska_, p. 158.
[117.2] Molina, _Fables and Rites of the Yncas_ (Hakluyt Society), p.
22.
[118.1] Lev. xvii.
[118.2] 2, 39.
[119.1] The cathartic process of transference applied to plague as
well as actual sin, _e.g._ Aristotle, _Frag._, 454, transference of
disease into a raven.
[119.2] Serv., _Æn._ 3, 57.
[120.1] In modern India a criminal and his wife sometimes undertake to
transfer into their own persons the sins of the Rajah and the Rani:
_Anthrop. Journ._, 1901, p. 302.
[120.2] _Vide_ chapter on Apollo Ritual, _Cults_, vol. iv.
[121.1] _Cf._ Blood-purification in Vedic ritual, Hillebrandt,
_Vedische Opfer und Zauber_, p. 179 (evil spirits driven away by a
reed dipped in blood of the sacrifice, p. 176): in the Lupercalia at
Rome the foreheads of youths were smeared with the blood of the
sacrificed goat and dog and then wiped with wool dipped in milk,
probably a piacular ceremony; _vide_ W. Fowler, _The Roman Festivals_,
p. 311.
[121.2] _Cf._ Apollon. Rhod., 4, 478, for pig’s blood in purification
from murder.
[122.1] Numbers c. 19.
[124.1] Levit. xvi. 2.
[125.1] Numbers xxxi. 19.
[125.2] Numbers xxxv.
[125.3] Numbers xxxv. 25.
[126.1] Deuteron. xxi.
[127.1] _Sacred Books of the East_, vol. iv. part i. p. 81.
[128.1] _Sacred Books of the East_, vol. iv. part i. p. 204.
[128.2] _Ib._ p. 88.
[128.3] _Ib._ p. 136.
[129.1] _Sacred Books of the East_, vol. iv. p. 28.
[130.1] _Sacred Books of the East_, vol. iv. p. 56; _cf._ p. 141.
[130.2] The virtue of chastity is religious rather than ethical; the
courtesan is reprobated because she mingles the seed of believers and
unbelievers alike, _ib._ p. 205. Yet the Zarathustrian system escaped
the extravagant exaltation of mere virginity that is found in early
Christian literature: “the man who has a wife is far above him who
lives in continence” (Fargard, iv.-iii. _b_, p. 46).
[131.1] _Sacred Books_, vol. iv. p. 216.
[131.2] _Ib._ p. 216.
[132.1] _Sacred Books_, vol. iv. p. 87.
[135.1] Livy, 40, 6, 1-3: the whole host was led between the severed
limbs of a dog.
[135.2] Herod., 8, 27.
[136.1] Plutarch, _Quæst. Græc._, 24.
[136.2] Stobæus, _Florileg._ Meineke, vol. ii. p. 184.
[137.1] Mullach, _Frag. Philos._, Adespota.
[137.2] _Anth. Pal._, 14, 71.
[137.3] _Ib._ No. 74.
[138.1] Wilamowitz, _Isyllos_, 6; _Anth. Pal._, Adespota, ccxxxiii.
_b_: _cf._ inscription from Astypalaia in Collitz,
_Dialect-Inschriften_, No. 3472.
[138.2] _C.I.G. Ins. Mar. Æg._ 1, 789.
[139.1] In Neæram, § 85.
[139.2] Clem. Alex., _Strom._, 619, Pott.
[140.1] I believe that the trial scene on the shield of Achilles,
rightly interpreted, implies that the community are beginning to
decide whether the avenger shall accept the were-gilt or not.
[142.1] _Die Entwickelung der Strafe_, vol. ii. p. 347.
[143.1] An example is given by Steinmetz, _op. cit._ ii. p. 336, of
the punishment of incest among the _Pasemaher_: the guilty pair were
buried alive with a hollow pipe reaching from their mouths to the top
of the earth: if they survived seven days of this agony their lives
were spared: no explanation is offered, but it is not improbable that
the law is inspired by the idea that the earth could absorb their
impurity.
[144.1] _Sacred Books_, vol. iv. p. 169 (pt. i.).
[145.1] Vide _Cults of the Greek States_, vol. i. pp. 66-69:
Steinmetz, _op. cit._, vol. ii. p. 345, discusses a record concerning
the Ossetes, who live habitually in the system of the blood-feud, to
the effect that a person guilty of parricide was surrounded and burnt
in his house by the whole people, and he suggests that this may be the
first example among them of a State cognisance of murder.
[147.1] Antiphon, _Or._ 6, p. 764: _cf._ Eurip., _Hecuba_, pp.
291-292.
[148.1] Demosthenes, _c. Aristocrat._, pp. 643-644.
[148.2] Antiphon, p. 686.
[149.1] Plato, _Laws_, 873 A-B: Demosth., _c. Euerg._, p. 1160.
[149.2] P. 749; _cf._ 764.
[149.3] _Laws_, pp. 854, 865.
[149.4] Demosthenes, _c. Aristocrat._, p. 643.
[149.5] Antiphon, p. 709.
[150.1] Demosthenes, _op. cit._, p. 645: _cf._ the account in
Pausanias, 5, 27, 10, of the purification by the Eleans at Olympia of
the bronze ox which had caused the death of a boy.
[151.1] Drako appears to have systematised it, but it may have existed
as custom-law before his period.
[151.2] Paus., 1, 19, 1; 1, 28, 10: Plut., _vit. Thes._, 12, 18:
Demosth., _c. Aristocrat._, 74.
[152.1] We note the legend that purification was refused to Ixion, and
the express statement that no one would purify King Pausanias from his
brutal crime against the Olynthian maiden.
[152.2] The procedure by ordeal, prevalent in the ancient world and
common among contemporary savages, is probably derived from an
animistic conception of purity: the primitive theory appears to be
that, if the person is innocent, the pure spirit within him makes his
body able to resist the trial, and is not dependent upon any idea of a
higher god of righteousness. The ordeal procedure is very common in
African society: Post, _Afrikanisch. Jurisprud._, 2, p. 110.
[154.1] _E.g._ the Eleusinian, Mithraic, and Phrygian Mysteries: for
examples of it in savage initiation rites, see _Annual Report
Smithsonian Institute_, 1899-1900, p. 435.
[157.1] Sahagun, Jourdanet, pp. xxxix. and 455.
[157.2] _Vide supra_, p. 57.
[157.3] Vide _Archiv für Religionswissenschaft_, 1904, pp. 401-409.
[158.1] Duchesne, _Origines du culte Chrétien_, transl. by M’Clure, p.
296.
[159.1] Sahagun, _op. cit._, pp. 340-341.
[159.2] _Vide_ Herzog, _Real-Encyclop._, _s.v._ _Beichte._
[160.1] King, _Babylonian Religion_, p. 212.
[160.2] _Vide_ Von der Goltz, _Das Gebet_, p. 297: Cabrol, _Prière
Antique_, p. 316: the aspersion with holy water in the present Roman
ritual does not seem to have been obligatory in the early period:
_vide_ Duchesne, _Origines_, p. 404, Engl. transl.
LECTURE IV NOTES
[164.1] An interesting and original contribution to the solution of
the question will be found in a recent paper by Mr R. Marett in
_Folk-Lore_, 1904, “From Spell to Prayer.”
[166.1] _Vide_ A. Lang, _The Making of Religion_.
[167.1] Vide _Anthropolog. Journ._, 1904, p. 165.
[169.1] R. Marett, _op. cit._, p. 145.
[170.1] _Man_, 1902, p. 104.
[170.2] Frazer, _Golden Bough_(2) iii. 83.
[170.3] Plutarch, 693 F.
[170.4] At the Anthesteria, Photius, _s.v._ θύραζε κῆρες: Hesych.,
_s.v._
[171.1] Frazer, _op. cit._, iii. 98: _vide_ Marett, _op. cit._, p.
163.
[171.2] _Primitive Culture_, vol. ii. (concluding chapter).
[175.1] Marett, _op. cit._, p. 152.
[176.1] Tylor, _op. cit._, ii. p. 334.
[176.2] Frazer, _Golden Bough_,(2) vol. ii. p. 212.
[177.1] _Annual Report of Smithsonian Institute_, “Study of Sioux
Cults, by Dorsey,” 1899-1900, p. 381, etc.
[178.1] _Peabody Museum Reports_, vol. iii. p. 276, etc.
[178.2] _Annual Report Smithsonian Institute_, 1899-1900, pp. 420-421.
[178.3] Tylor, _op. cit._, ii. p. 331.
[178.4] _Folk-Lore_, 1904, p. 168: _Toda Prayer_, W. H. R. Rivers.
[179.1] Published by Carl Sapper in _Nördliches Mittel-Amerika_, vide
_Archiv für vergl. Relig. Wiss._, 1904, p. 468.
[180.1] Budge, _Egyptian Magic_, p. 49.
[180.2] Jastrow, _Religion Babyloniens Assyriens_, p. 490: _cf._ the
formula in the prayer of one of the early kings to the goddess
Ga-túm-dug: “I have no mother--Thou art my mother: I have no
father--Thou art my father,” Jastrow, p. 395.
[180.3] _Sacred Books_, vol. xlvi. p. 23.
[181.1] Vol. I.
[183.1] Tylor, _Prim. Cult._, ii. p. 333.
[183.2] Tylor, _op. cit._, ii. p. 335.
[183.3] I have only space to make a summary reference here to the very
noteworthy collection of Peruvian prayers preserved by De Molina,
_Fables and Rites of the Yncas_, p. 28, etc., 38, 56: they have all
the character of pure prayer, and occasionally reach a high spiritual
level: the only appearance of magic is in the sacrifice that
accompanies the singular petition “that the Creator and the sun may
remain ever young.”