{4} Baumeister, p. 94, and note on Hymn to Hermes, 51, citing Antigonus
Carystius. See, too, Gemoll, _Die Homerischen Hymnen_, p. 105.
{13} _Journal of Hellenic Society_, vol. xiv. pp. 1-29. Mr. Verrall's
whole paper ought to be read, as a summary cannot be adequate.
{16a} Henderson, "The Casket Letters," p. 67.
{16b} Baumeister, "Hymni Homerici," 1860, p. 108 _et seq_.
{18} _Die Homerischen Hymnen_, p. 116 (1886).
{23a} _Journal Anthrop. Inst_., Feb. 1892, p. 290.
{23b} (_Op. cit_., p. 296.) See "Are Savage Gods Borrowed from
Missionaries?" (_Nineteenth Century_, January 1899).
{24} Hartland, "Folk-Lore," ix. 4, 312; x. I, p. 51.
{30} Winslow, 1622.
{34} For authorities, see Mr Howitt in the _Journal of the
Anthropological Institute_, and my "Making of Religion." Also _Folk
Lore_, December-March, 1898-99.
{37a} Manning, "Notes on the Aborigines of New Holland." Read before
Royal Society of New South Wales, 1882. Notes taken down in 1845.
Compare Mrs. Langloh Parker, _More Australian Legendary Tales_, "The
Legend of the Flowers."
{37b} Spencer and Gillen, "Natives of Central Australia," p. 651, _s.v_.
{39} For the use of Hermes's tortoise-shell as a musical instrument
_without strings_, in early Anahuac, see Prof. Morse, in Appleton's
_Popular Science Monthly_, March 1899.
{41} Gemoll.
{44} "Golden Bough," i. 279. Mannhardt, _Antike-Wald-und Feldkulte_, p.
274.
{45} Howitt, _Journal Anthtop. Inst_., xvi. p. 54.
{46a} The Kurnai hold this belief.
{46b} Brough Smyth, vol. i. p. 426
{46c} _Journal Anthrop. Inst_., xvi. pp. 330-331.
{59} The most minute study of Lobeck's _Aglaophamus_ can tell us no more
than this; the curious may consult a useful short manual, _Eleusis, Ses
Mysteres, Ses Ruines, et son Musee_, by M. Demetrios Philios. Athens,
1896. M. Philios is the Director of the Eleusinian Excavations.
{61} "Golden Bough," ii. 292.
{62} "Golden Bough," ii. 369.
{64a} "Golden Bough," ii. 44.
{64b} Ibid., 46.
{65} Mrs. Langloh Parker, "More Australian Legends," pp. 93-99.
{66} The anthropomorphic view of the Genius of the grain as a woman
existed in Peru, as I have remarked in "Myth, Ritual, and Religion," i.
213. See, too, "Golden Bough," i. p. 351; Mr. Frazer also notes the Corn
Mother of Germany, and the Harvest Maiden of Balquhidder.
{67} "Golden Bough," p. 351, citing from Mannhardt a Spanish tract of
1649.
{68} Howitt, on Mysteries of the Coast Murring (_Journal Anthrop.
Instit_., vol. xiv.).
{69} De Smet, "Oregon Mission," p. 359. Tanner's "Narrative" (1830),
pp. 192-193.
{72} Pater, "Greek Studies," p. 90.
{74a} "Africana," i. 130.
{74b} _Journal Anthrop. Instit_. (1884), xiii. pp. 444, 450.
{74c} _Op. cit_., xiv. pp. 310, 316.
{75} "New South Wales," by Barren Field, pp. 69, 122 (1825).
{76a} Aristophanes, _Ranae_, 445 _et seq_.; Origen. _c. Cels_., iii. 59;
Andocides, _Myst_., 31; Euripides, _Bacch_, 72 _et seq_. See Wobbermin,
_Religionsgeschitliche Studien_, pp. 36-44.
{76b} Wobbermin, _op. cit_., p. 38.
{77} Wobbermin, _op. cit_., p. 34.
{78} Hatch, "Hibbert Lectures," pp. 284, 285.
{82} _Recherches sur l'Origine et la Nature des Mysteres d'Eleusis_.
Klinikseck. Paris, 1895.
{84} Herodotus, ii. 171.
{85a} Spencer and Gillen, "Natives of Central Australia," p. 399. The
myth is not very quotable.
{85b} Foucart, p. 19, quoting _Philosophoumena_, v. 7. M. Foucart, of
course, did not know the Arunta parallel.
{85c} _Journal Anthrop. Inst_. (1884), pp. 194, 195, "Ngarego and Wolgal
Tribes of New South Wales."
{85d} Ibid. (1885), p. 313.
{86a} For ample information on this head see Mr. Clodd's "Tom-Tit-Tot,"
and my "Custom and Myth" ("Cupid, Psyche, and the Sun Frog").
{86b} _Panegyr_., 28.
{87a} Clem. Alex. _Protrept_., ii. 77 _et seq_.
{87b} Harpocration, _s. v_. [Greek text].
{87c} _Cf_. [Greek text]. Hippon, 90, and Theophrastus, Charact. 6, and
Synesius, 213, c. Liddell and Scott, _s.v_. [Greek text].
{88a} "Sand and Spinifex," 1899.
{88b} Foucart, pp. 45, 46
{88c} Hymn, Orph., 41, 5-9.
{89a} Heriot, 1586.
{89b} Foucart, pp. 56-59.
{90} Foucart, p. 64.
{91a} Basil Thomson, "The Kalou-Vu" (_Journal Anthrop. Inst_., May 1895,
pp. 349-356). Mr. Thomson was struck by the Greek analogies, but he did
not know, or does not allude to, Plutarch and the Golden Scroll.
{91b} Fragments, V. p. 9, Didot; Foucart, p. 56, note.
{95a} Herodotus, Alilat, i. 131, iii. 8.
{95b} "Cities and Bishoprics of Phrygia," 1895, vol. i. pp. 91, 92.
{104} Callim., H. Apoll. 30.
[Greek verse]
{115} The Greek is corrupt, especially in line 213.
{121} This action was practised by the Zulus in divination, and,
curiously, by a Highlander of the last century, appealing to the dead
Lovat not to see him wronged.
{124} A folk-etymology from [Greek text] = to rot.
{127} A similar portent is of recent belief in Maori tradition.
{133} See Essay on this Hymn.
{136} In our illustration both the lyre with a tortoise shell for
sounding-board, and the cithara, with no such sounding-board, are
represented. Is it possible that "the tuneful shell" was primarily used
_without_ chords, as an instrument for drumming upon? The drum,
variously made, is the primitive musical instrument, and it is doubted
whether any stringed instrument existed among native American races. But
drawings in ancient Aztec MSS. (as Mr. Morse has recently observed) show
the musician using a kind of drum made of a tortoise-shell, and some
students have (probably with too much fancy) recognised a figure with a
tortoise-shell fitted with chords, in Aztec MSS. It is possible enough
that the early Greeks used the shell as a sort of drum, before some
inventor (Hermes, in the Hymn) added chords and developed a stringed
instrument. _Cf_. p. 39.
{138} Such sandals are used to hide their tracks by Avengers of Blood
among the tribes of Central Australia.
{140} This piece of wood is that in which the other is twirled to make
fire by friction.
{141a} Otherwise written and interpreted, "as even now the skins are
there," that is, are exhibited as relics.
{141b} "Der Zweite Halbvers is mir absolut unverstandlich!"--_Gemoll_.
{144} This is not likely to be the sense, but sense the text gives none.
Allen, _Journal of Hellenic Studies_, xvii. II.
{153} "As if one walked with trees instead of feet."--_Allen_.
{156} The passage which follows (409-414) is too corrupt to admit of any
but conjectural rendering. Probably Apollo twisted bands, which fell off
Hermes, turned to growing willows, and made a bower over the kine. See
Mr. Allen, _op. cit_.
{162a} This passage is a playing field of conjecture; some taking [Greek
text] = Mediator, or Go-between: some as = pactum, "covenant."
{162b} There seems to be a reference to the _caduceus_ of Hermes, which
some have compared to the forked Divining Rod. The whole is corrupt and
obscure. To myself it seems that, when he gave the lyre (463-495),
Hermes was hinting at his wish to receive in exchange the gift of
prophecy. If so, these passages are all disjointed, and 521, with what
follows, should come after 495, where Hermes makes the gift of the lyre.
{164} It appears from Philochorus that the prophetic lots were called
_thriae_. They are then personified, as the prophetic Sisters, the
Thriae. The white flour on their locks may be the grey hair of old age:
we know, however, a practice of divining with grain among an early
agricultural people, the Hurons.
{168} Hestia, deity of the sacred hearth, is, in a sense, the Cinderella
of the Gods, the youngest daughter, tending the holy fire. The legend of
her being youngest yet eldest daughter of Cronos may have some reference
to this position. "The hearth-place shall belong to the youngest son or
daughter," in Kent. See "Costumal of the Thirteenth Century," with much
learning on the subject, in Mr. Elton's "Origins of English History,"
especially p. 190.
{170} Shielings are places of summer abode in pastoral regions.
{180} Reading [Greek text], Mr. Edgar renders "no longer will my mouth
ope to tell," &c.
{194} [Greek text] seems to answer to _fauteuil_, [Greek text] to [Greek
text].
{196} M. Lefebure suggests to me that this is a trace of Phoenician
influence: compare Moloch's sacrifices of children, and "passing through
the fire." Such rites, however, are frequent in Japan, Bulgaria, India,
Polynesia, and so on. See "The Fire Walk" in my "Modern Mythology."
{204} An universally diffused belief declares that whosoever tastes the
food of the dead may never return to earth.
{205} The lines in brackets merely state the probable meaning of a
dilapidated passage.
{214} This appears to answer to the difficult passage about the bonds of
Apollo falling from the limbs of Hermes (_Hermes_, 404, 405). Loosing
spells were known to the Vikings, and the miracle occurs among those of
Jesuits persecuted under Queen Elizabeth.
{254} There is a gap in the text. Three deeds of Dionysus must have
been narrated, then follows the comment of Zeus.