INDEX
- Abbas Effendi, i. 402
- Abchases of the Caucasus, the, ii. 370
- Abolition of the kingship at Rome, ii. 289 sqq.
- Abraham and Sarah, ii. 114
- Acacia-tree worshipped, ii. 16
- Achelous and Dejanira, ii. 161 sq.
- Achilles, ii. 278
- Acorns as food, ii. 353, 355 sq.;
- Adam of Bremen, ii. 364
- Adonis at Byblus, i. 30
- —— and Venus (Aphrodite), i. 21, 25, 40, 41
- —— or Tammuz, ii. 346
- Adoption, pretence of birth at, i. 74 sq.
- Adultery supposed to blight the fruits of the earth, ii. 107 sq., 114
- Aeacus, ii. 278, 359
- Aegira, priestess of Earth at, i. 381 sq.
- Aegisthus, ii. 281
- Aeneas and the Golden Bough, i. 11, ii. 379;
-
- his disappearance in a thunderstorm, 181
- Aeolus, i. 326
- Aeschines, spurious epistles of, ii. 162 n. 2
- Aesculapius brings Hippolytus to life, i. 20;
-
- at Cos, ii. 10
- Africa, rise of magicians, especially rain-makers, to chieftainship and kingship in, i. 342 sqq., 352;
-
- human gods in, 392 sqq.
- —— North, magical images in, i. 65 sq.
- Afterbirth (placenta), contagious magic of, i. 182-201;
-
- placed in tree, 182, 187, 190, 191, 194, 199;
- part of child’s spirit in, 184;
- regarded as brother or sister of child, 189, 191, 192, 193;
- regarded as a second child, 195;
- seat of external soul, 200 sq.
- Agamemnon, ii. 279;
-
- sceptre of, i. 365
- Agni, the fire-god, ii. 249
- Agnihotris, Brahman fire-priests, ii. 247 sqq.
- Agriculture of the Nabataeans, ii. 100
- Ainos, i. 60
- Akamba, the, ii. 317
- Akikuyu, the, ii. 44, 150, 316, 317;
-
- pretence of new birth among the, i. 75 sq., 96 sq.
- Alba Longa, the kings of, ii. 178 sqq., 268 sq.
- Alban Hills, i. 2
- —— Mountain, the, ii. 187 sq., 202
- Albigenses, the, i. 407
- Alcheringa, legendary time, i. 98
- Alfai, priesthood of the, ii. 3
- Algidus, Mount, ii. 187, 380
- Algonquins, the, ii. 147
- Amata, “Beloved,” title of Vestals, ii. 197;
-
- Amata, wife of King Latinus, 197
- Amboyna, ii. 28
- Amenophis III., birth of, ii. 131 sqq.
- American Indians, power of medicine-men among the, i. 355 sqq.
- Amethyst, i. 165
- Ammon, the god, married to the Queen of Egypt, ii. 130 sqq.;
- Ammonite, black fossil, ii. 26, 27 n. 2
- Amphictyon, ii. 277
- Amulius Sylvius, ii. 180
- Anaitis, Oriental goddess, i. 16 sq., 37 n. 2
- Anatomie of Abuses, ii. 66
- Anazarbus, the olives of, ii. 107
- Ancestor-worship among the Bantu peoples, ii. 221;
-
- in relation to fire-worship, 221
- Ancestors, prayers to, i. 285, 287, 345, 352;
- Ancestral spirits worshipped at the hearth, ii. 221 sq.
- Ancestral tree, fire kindled from, ii. 221, 233 sq.
- Ancus Martius, his death, ii. 320
- Andaman Islanders, ii. 253
- Andania, ii. 122
- Anderida, forest of, ii. 7
- Andromeda and Perseus, ii. 163
- Animals, homoeopathic magic of, i. 150 sqq.;
-
- rain-making by means of, 287 sqq.
- Animism passing into polytheism, ii. 45
- Anitos, spirits of ancestors, ii. 30
- Anjea, mythical being, who causes conception in women, i. 100, 184
- Annals of Tigernach and Ulster, ii. 286
- Annandale, Nelson, ii. 237 n.
- Anointing weapon which caused wound, i. 202 sqq.
- Antaeus, ii. 300
- Antigone, death of, ii. 228 n. 5
- Antigonus, i. 391 n. 1
- Antimores of Madagascar, i. 354
- Apaches, land of the, i. 306
- Apepi, Egyptian fiend, i. 67
- Apes thought to be related to twins, i. 265
- Ap-hi, god of thunder and lightning, ii. 370
- Aphrodite and Adonis, i. 25
- —— Askraia, i. 26
- Apollo, i. 384, 386;
- —— and Artemis, birthdays of, i. 32
- —— Diradiotes, i. 381
- Apologies offered to trees for cutting them down, ii. 18 sq., 36 sq.
- Apples at festival of Diana, i. 14, 16
- April 15th, sacrifice on, ii. 229, 326
- —— 21st, date of the Parilia, ii. 325, 326
- —— 23rd, St. George’s Day, ii. 330 sqq.
- —— 24th, in some places St. George’s Day, ii. 337, 343
- Arab charms, i. 152, 153, 157, 165 sq., 181, 303
- Arabs of Moab, i. 276
- Aratus, sacrifices to, i. 105
- Araucanians of Chili, the, ii. 183
- Arden, forest of, ii. 7
- Ardennes, goddess of the, ii. 126
- Aren palm-tree, ii. 22
- Ariadne and Dionysus, ii. 138
- Aricia, i. 3, 4, 10, ii. 2;
-
- “many Manii at,” i. 22
- Arician grove, the sacred, i. 20, 22, ii. 115;
-
- horses excluded from, i. 20
- Arikara Indians, i. 115
- Aristotle, ii. 137
- Arkon, in Rügen, ii. 241 n. 4
- Armenia, rain-making in, i. 275 sq.
- Arrephoroi at Athens, the, ii. 199
- Arrian, on sacrifices to Artemis, ii. 125 sq.
- Arrows shot at sacred trees, ii. 11;
-
- fire-tipped, shot at sun during an eclipse, i. 311
- Artemis, temple dedicated to her by Xenophon, i. 7;
- —— and Apollo, birthdays of, i. 32;
-
- and Hippolytus, 19 sq., 24 sqq.
- —— Parthenos, i. 36
- Arunta, the, of Central Australia, i. 98;
-
- magical ceremonies among, 85 sqq.;
- burial customs of the, 102
-
- god of the sky, 374 sq.
- Aryans, magical powers ascribed to kings among the, i. 366 sqq.;
- Ascanius or Julus, ii. 197
- Ascension Day, ii. 69, 166
- Ashantee, licence accorded to king’s sisters in, ii. 274 sq.
- Ashes scattered as rain-charm, i. 304;
- Asia Minor, pontiffs in, i. 47
- Assimilation of rain-maker to water, i. 269 sqq.
- Association of ideas, magic based on a misapplication of the, i. 221 sq.
- Assumption of the Virgin in relation to the festival of Diana, i. 14-16
- Astarte at Byblus, i. 30
- Atalante, ii. 301
- Athenian sacrifices to the Seasons, i. 310
- Athens, barrow of Hippolytus at, i. 25;
- Atkinson, J. C., i. 199
- Atreus, ii. 279
- Attacking the wind, i. 327 sqq.
- Attica, traces of female kinship in, ii. 284
- Attis and Cybele (Mother of the Gods), i. 18, 21, 40, 41
- Atua, Polynesian term for god, i. 387 n. 1
- August, the Ides (13th) of, Diana’s day, i. 12, 14-17
- —— 15th, the day of the Assumption of the Virgin, i. 14-16
- Augustine on the one God, i. 121 n. 1
- Australia, aboriginal paintings in, i. 87 n. 1;
-
- magic universally practised but religion nearly unknown among the aborigines of, 234;
- government of old men in aboriginal, 334 sq.;
- influence of magicians in aboriginal, 334 sqq.
- —— Central, magical ceremonies for the supply of food in, i. 85 sqq.
- Australian aborigines, magical images among the, i. 62;
-
- ceremonies of initiation among the, 92 sqq.;
- contagious magic of teeth among the, 176;
- magic of navel-string and afterbirth among the, 183 sq.
- Autun, procession of goddess at, ii. 144
- Auxesia and Damia, i. 39
- Avebury, Lord, i. 225 n.
- Aventine, Diana on the, ii. 128
- Baal, prophets of, cutting themselves, i. 258
- Baalim, the, lords of underground waters, ii. 159
- Babar Archipelago, i. 72, 131
- Babaruda, i. 273
- Babylon, magical images in ancient, i. 66 sq.;
-
- sanctuary of Bel at, ii. 129 sq.
- Babylonian kings, divinity of the early, i. 417
- Bacchanals chew ivy, i. 384
- Bachofen, J. J., ii. 313 n. 1, 314 n. 1
- Bacon, Francis, on anointing weapon that caused wound, i. 202
- Badonsachen, King of Burma, i. 400
- Baganda, the, i. 395;
- Bagba, a fetish, i. 327
- Bagishu, i. 103
- Bahaus or Kayans of Borneo, ii. 40, 109
- Bakers, Roman, required to be chaste, ii. 115 sq., 205
- Balli Atap, ii. 385
- Baloi, mythical beings, i. 177
- Bambaras, the, ii. 42
- Banana-tree, wild, supposed to fertilise barren women, ii. 318
- Bandicoot in rain-charm, i. 288
- Bangalas, the, ii. 293
- Banks’ Islanders, i. 314
- Bantu peoples, ancestor-worship among the, ii. 221
- Banyai, chieftainship among the, ii. 292
- Banyoro, the, ii. 322;
-
- king of the, as rain-maker, i. 348
- Baobab-trees, ii. 47
- Baptist, St. John the, i. 277
- Bar-tree (Ficus Indica), ii. 25, 43
- Barea, the, ii. 3
- Barenton, fountain of, i. 306, 307
- Bari, rain-making among the, i. 346 sq.
- Barotse, the, i. 392 sq.
- Barren women, charms to procure offspring for, i. 70 sqq.;
- Basilai at Olympia, i. 46 n. 4
- Basoga, the, ii. 19, 112
- Basutos, the, i. 71, 177
- Bath before marriage, intention of, ii. 162
- Bathing as a rain-charm, i. 277 sq.
- Battas or Bataks of Sumatra, i. 71, 398 sq., ii. 108
- Battus, King, i. 47
- Bayfield, M. A., ii. 228 n. 5
- Bean, sprouting of, in superstitious ceremony, i. 266
- Beasts, sacred, in Egypt held responsible for failure of crops, i. 354
- Bechuana charms, i. 150 sq.
- Bechuanas, the, i. 313
- Bedouins, fire-drill of the ancient, ii. 209
- Beech-woods of Denmark, ii. 351
- Beena marriage, ii. 271
- Bees, the King Bees (Essenes) at Ephesus, ii. 135 sq.
- Bel of Babylon, ii. 129
- Belep, the, of New Caledonia, i. 150
- Bell-ringing as a charm to dispel evil influences, ii. 343 sq.
- Benefits conferred by magic, i. 218 sq.
- Benin, king of, as a god, i. 396
- Benvenuto Cellini, ii. 197 n. 6
- Benzoni, G., i. 57 n.
- Bes, the god, ii. 133
- Betsileo, the, i. 397
- Bevan, Professor A. A., ii. 210 n.
- Bezoar stone in rain-charms, i. 305
- Bhagavati, goddess of Cochin, i. 280
- Birch, crowns of, ii. 64;
- Birth, pretence of, at adoption, i. 74 sq.;
-
- at return of supposed dead man, 75;
- at circumcision, 75 sq.;
- simulation of a new, 380 sq.;
- from the fire, ii. 195 sqq.
- Birthday, Greek custom of sacrificing to a dead man on his, i. 105
- Birthdays of Apollo and Artemis, i. 32
- “Birthplace of Rainy Zeus,” ii. 360
- Black animals in rain-charms, i. 250, 290 sqq.;
-
- colour in magic, 83;
- in rain-making ceremonies, 269 sq.
- Blackfoot Indians, i. 116, 150;
-
- their worship of the sun, ii. 146 sq.
- Bleeding trees, ii. 18, 20, 33
- Blighting effect of illicit love on the fruits of the earth, ii. 107 sqq.
- Blindness, charm to cause, i. 147
- Blood drawn from virgin bride, i. 94;
-
- shed at circumcision and subincision, uses of, 92, 94 sq.;
- sympathetic connexion between wounded person and his shed blood, 205;
- used to imitate rain, 256, 257 sq.;
- as a means of inspiration, 381 sqq.;
- offered to trees, ii. 13, 16, 34, 44, 47;
- of pigs in purificatory rites, 107, 108, 109;
- of incestuous persons, blighting effects attributed to the, 110 sq.;
- reluctance to spill royal, 228;
- smeared on sacred trees, 367
- Blood, human, in intichiuma ceremonies, i. 85, sqq. 90, sqq.;
-
- offered at grave, 90 sq.;
- given to sick people, 91;
- used to knit men together, 92
- Blood-stone, i. 165
- Bloomfield, Professor M., i. 229
- Boanerges, i. 266
- Bodio, fetish king, i. 353
- Bogomiles, the, i. 407
- Boiled meat offered to the Seasons, i. 310
- Bones of dead in magic, i. 148;
-
- human, buried as rain-charm, 287;
- burned as a charm against sorcery, ii. 330
- Bonfires at midsummer, ii. 65
- Bongo, the, i. 347
- Boni, G., ii. 186 n. 1
- Borewell, the, ii. 161
- Borlase, W., ii. 67
- Born thrice, said of Brahmans, i. 381
- Borneo, i. 59, 73;
-
- beliefs as to the blighting effect of sexual crime in, ii. 108 sqq.
-
- See also Branches
- Bovillae, ii. 179
- Bradbury, Professor J. B., ii. 139 n. 1
- Brahman, derivation of name, i. 229
- —— fire-priests, ii. 247 sqq.;
-
- marriage ceremony, i. 160;
- householder, temporary inspiration of, i. 380 sq.
- Brahmans deemed superior to the gods, i 226;
-
- divinity of the, 403 sq.;
- thrice-born, 381
- Branches dipped in water as a rain-charm, i. 248, 250, 309.
-
- See also Boughs
- Brazil, Indians of, power of medicine-men among the, i. 358 sq.
- Breath, holy fire not to be blown upon with the, ii. 241
- Brethren of the Free Spirit, i. 408;
-
- of the Tilled Fields (Fratres Arvales), ii. 122
- Brhaspati, as a magician, i. 241
- Bride tied to tree at marriage, ii. 57;
- —— of God, the, i. 276
- —— race among Teutonic peoples, ii. 303 sqq.
- Bridegroom of May, ii. 91, 93
- Bridget in Scotland and the Isle of Man, ii. 94 sq.
- Brigit, a Celtic goddess, ii. 95, 240 sqq.
- Brimo and Brimos, ii. 139
- Brincker, Dr. P. H., ii. 224 n. 4
- Brooke, Rajah, i. 361
- Brotherhood formed with trees by sucking their sap, ii. 19 sq.
- Brothers reviled by sisters for good luck, i. 279
- Brown, A. R., ii. 254 n.
- Brown, Dr. George, i. 340
- Brunhild, Queen of Iceland, ii. 306
- Brutus, L. Junius, ii. 290, 291
- Bryant, Jacob, i. 334
- Buckthorn, a protection against witches, ii. 54, 191
- Buddha, images of, drenched as a rain-charm, i. 308
- Buddhas, living, i. 410 sq.
- Buddhist animism not a philosophical theory, ii. 13 sq.
- Bühler, G., ii. 367 n. 3, 369
- Bulgaria, rain-making in, i. 274
- Bull, the thunder-god compared to a, ii. 368
- Bull-roarer used as a wind-charm, i. 324
- Bull’s blood drunk as means of inspiration, i. 381 sq.;
-
- as ordeal, i. 382 n. 1
- Bulls, white, sacrificed, ii. 188 sq.
- Bunjil Kraura, i. 324
- Bunsen, on St. Hippolytus, i. 21 n. 2
- Burglars, charms employed by, to cause sleep, i. 148 sq.
- Burgundians and their kings, i. 366
- Burial alive, punishment of unfaithful virgins, ii. 244
- —— customs intended to ensure re-incarnation, i. 101 sqq.
- Burma, magical images in, i. 62 sq.
- Burning of sacred trees or poles, ii. 141 sq.
- Burning-glass or mirror, fire kindled by, ii. 243, 244 n. 1
- Buryats, the, ii. 32
- Bush negroes of Surinam, ii. 385
- Bushmen, i. 123
- Butlers, Roman, required to be chaste, ii. 115 sq., 205
- Buttmann, P., i. 40 n. 2
- Büttner, C. G., ii. 218
- Byblus, Astarte at, i. 30
- Cabbages, charm to make cabbages grow, i. 136 sq.
- Cactus, sacred, telepathy in search for, i. 123 sq.
- Cadys, ii. 281
- Caeculus born from the fire, ii. 197
- Caelian hill at Rome, ii. 185
- Caesar, Julius, his villa at Nemi, i. 5
- Caesars, their name derived from caesaries, ii. 180
- Caingua Indians, the, ii. 258
- Calah, ancient capital of Assyria, ii. 130
- Caland, Dr. W., i. 229
- Caldwell, Bishop R., i. 382
- Calica Puran, i. 63
- Caligula, his barges on the lake of Nemi, i. 5;
-
- and the priest of Nemi, 11
- Calmucks, race for a bride among the, ii. 301 sq.
- Cambodia, the regalia in, i. 365;
-
- Kings of Fire and Water in, ii. 3 sqq.
- Cambridge, May Day custom at, ii. 62
- Camden, W., ii. 53.
- Camillus, his triumph, ii. 174 n. 2
- Camphor, taboos observed in search for, i. 114 sq.;
-
- telepathy in search for, 124 sq.
- Candaules, ii. 281, 282
- Candlemas, ii. 94
- Cannibalism in Australia, i. 106 sq.
- Cantabrians, mother-kin among the, ii. 285
- Canute, King of England, his marriage with Emma, ii. 282 sq.
- Cape York Peninsula in Queensland, i. 99, 100
- Capena, the Porta, at Rome, i. 18
- Capitol, temple of Jupiter on the, ii. 174, 176, 184
- Caprificatio, ii. 314 n. 2
- Caprificus, the wild fig-tree, ii. 314 sq.
- Car Nicobar, i. 314
- Caribs, war custom of the, i. 134
- Carna, nymph, ii. 190
- Carpenter, son of, as a human god, i. 376
- Carpet-snakes, magical ceremony for the multiplication of, i. 90
- Castor and Pollux, i. 49 sq.
- Cat in rain-charm, i. 289, 291, 308 sq.
- Cat’s cradle as a charm to catch the sun, i. 316 sq.
- Catlin, G., i. 356
- Cato the Elder on dedication of Arician grove to Diana, i. 22, 23
- Cato, on expiation, ii. 122
- Cattle crowned, ii. 75, 126 sq., 339, 341;
-
- charm to recover strayed, i. 212;
- influence of tree-spirits on, ii. 55
- —— stall, the, at Athens, ii. 137
- Caul, superstitions as to, i. 187 sq., 190 sq., 199 sq.
- Caves, prehistoric paintings of animals in, i. 87 n. 1
- Cecrops, ii. 277;
-
- said to have instituted marriage, 284
-
- smoke of, inhaled as mode of inspiration, i. 383 sq.
- —— tree, girl annually sacrificed to, ii. 17
- —— wood burned as a religious rite, ii. 130
- Celebes, i. 109;
-
- magical virtue of regalia in, 362 sqq.
- Celtic divinity akin to Artemis, ii. 126
- —— and Italian languages akin, ii. 189
- —— Vestals, ii. 241 n. 1
- Celts, their worship of the Huntress Artemis, ii. 125 sq.;
- Ceos, funeral customs in, i. 105
- Ceremonies, initiatory, of Central Australian aborigines, i. 92 sqq.
- Chadwick, H. M., ii. 278 n. 1, 283 n. 1
- Chaka, the Zulu despot, i. 350
- Champion at English coronation ceremony, ii. 322
- Chams, the, i. 120, 131, 144
- Chariot in rain-charm, i. 309
- —— and horses dedicated to the sun, i. 315
- Charles II. touches for scrofula, i. 368 sq.
- Charms to ensure long life, i. 168 sq.;
-
- to prevent the sun from going down, 316 sqq.
- See also Magic
- Chastity observed for sake of absent persons, i. 123, 124, 125, 131;
-
- practised to make the crops grow, ii. 104 sqq.;
- required of persons who handle dishes and food, 115 sq., 205;
- Milton on, 118 n. 1;
- as a virtue not understood by savages, 118;
- observed by sacred men, perhaps the husbands of a goddess, 135, 136;
- observed by sacred women, 137;
- required in those who make fire by friction, 238 sq.
- See also Continence
- Chauci, the, ii. 353
- Cheremiss, the, ii. 44, 49
- Cherokees, homoeopathic magic of plants among the, i. 144, 146 sq.;
-
- homoeopathic magic of animals among the, i. 155 sq.
- Chibchas, the, i. 416
- Chi-chi Mama, i. 276
- Chiefs, supernatural power of, in Melanesia, i. 338 sqq.;
- Chilcotin Indians, i. 312
- Child’s Well at Oxford, ii. 161
- Childbirth, Diana as goddess of, i. 12, ii. 128
- Children, newborn, brought to the hearth, ii. 232
- Chili, sacred cedar, ii. 49, 50 sq.
- China, emperors of, i. 47;
-
- homoeopathic magic of city sites in, 169 sq.;
- the Emperor of, superior to the gods, 416 sq.
- See also Chinese
- Chinchvad, human gods at, i. 405 sq.
- Chinese, magical images among the, i. 60 sq.
- —— belief in spirits of plants, ii. 14
- —— charms to ensure long life, i. 168 sq.
- —— emperor responsible for drought, i. 355
- —— empire, incarnate human gods in the, i. 412 sqq.
- —— modes of compelling the rain-god to give rain, i. 297 sqq.
- —— superstition as to placenta (after-birth), i. 194
- Chingilli, the, i. 99
- Chios, kings of, i. 45
- Chissumpe, the, i. 393
- Chitomé, the, a pontiff of Congo, ii. 261
- Christians, pretenders to divinity among, i. 407 sqq.
- Christs, Russian sect of the, i. 407 sq.
- Chuckchees, sacred fire-boards of the, ii. 225 sq.
- Churinga, in Australia, i. 88, 199, 335
- Cimbrians, the, i. 331 n. 2
- Ciminian forest, ii. 8
- Circassians, their custom as to pear-trees, ii. 55 sq.
- Circumcision, pretence of new birth at, i. 76, 96 sq.;
-
- uses of blood shed at, 92, 94 sq.;
- suggested origin of, 96 sq.
- Cithaeron, Mount, ii. 140
- Clans, paternal and maternal, of the Herero, ii. 217
- Cleanliness promoted by contagious magic, i. 175, 342
- Clisthenes and Hippoclides, ii. 307 sq.
- Clitus and Pallene, ii. 307
- Clothes, sympathetic connexion between a person and his, i. 205-207
- Clouds imitated by smoke, i. 249;
-
- by stones, i. 256;
- by rain-maker, 261, 262, 263
- Clouds, magicians painted in imitation of, i. 323
- Clove-trees in blossom treated like pregnant women, ii. 28
- Cloves, ceremony to make cloves grow ii. 100
- Clown in spring ceremonies, ii. 82, 89
- Clytaemnestra, ii. 279
- Cockatoos, ceremony for the magical multiplication of, i. 89
- Coco-nut sacred, ii. 51
- —— palms worshipped, ii. 16
- Codrington, Dr. R. H., quoted, i. 227 sq., 338
- Coligny calendar, i. 17 n. 2
- Collatinus, L. Tarquinius, ii. 290
- Columella, ii. 314;
-
- quoted, 205
- Combat, mortal, for the kingdom, ii. 322
- Communism, tradition of sexual, ii. 284
- Compelling rain-gods to give rain, i. 296 sqq.
- Complexity of social phenomena, i. 332
- Comrie, ii. 161
- Con or Cun, a thunder-god, ii. 370
- Conception in women, supposed cause of, i. 100;
- Concord, temple of, at Rome, i. 11, 21 n. 2
- Concordia, nurse of St. Hippolytus, i. 21 n. 2
- Condor, the bird of the thunder-god, ii. 370
- Confession of sins, i. 266
- Conflicts, sanguinary, as rain-charm, i. 258
- Conquerors sometimes leave a nominal kingship to the conquered, ii. 288 sq.
- “Consort, the divine,” ii. 131, 135
- Consuls, the first, ii. 290
- Consulship at Rome, institution of, ii. 290 sq.
- Contact or contagion in magic, law of, i. 52, 53
- Contagious Magic, i. 174-214;
-
- of teeth, 176-182;
- of navel-string and afterbirth (placenta), 182-201;
- of wound and weapon, 201 sqq.;
- of footprints, 207-212;
- of other impressions, 213 sq.
- —— taboos, i. 117
- Contest for the kingship at Whitsuntide, ii. 89
- Contests for a bride, ii. 305 sqq.
- Continence required in magical ceremonies, i. 88;
- Conway, Professor R. S., ii. 379 n. 5
- Conybeare, F. C., i. 407 n. 3
- Cook, A. B., i. 23 n., 40 n. 3 and 4, 42 n. 1, ii. 172 n. 3, 173 n. 2, 177 n. 6, 178 n. 3, 187 n. 4, 220 n. 3, 290 n. 3, 307 n. 2, 321 n. 1, 358 n. 4, 379 n. 4 and n. 5, 380 n. 4, 383 n. 2
- Cooks, Roman, required to be chaste, ii. 115 sq., 205
- Cora Indians, i. 55 sq.
- Corc, his purification, ii. 116
- Corn, defiled persons kept from the, ii. 112;
-
- reaped ear of, displayed at mysteries of Eleusis, 138 sq.
- —— -mother, the, at Eleusis, ii. 139
- —— -reaping in Greece, date of, i. 32
- Cornel-tree, sacred, ii. 10
- Cornish customs on May Day, ii. 52, 67
- Corp chre, i. 68, 69
- Corpus Christi Day, ii. 163
- Cos, King of, i. 45
- Crab in rain-charm, i. 289
- Crannogs, ii. 352
- Crannon in Thessaly, i. 309
- Crawley, E., i. 201 n. 1
- Crocodiles, girls sacrificed to, ii. 152
- Cronus and Zeus, ii. 323
- Crooke, W., i. 406 n. 1, ii. 57 n. 4, 288 n. 1
- Cross River, i. 349
- Crossbills in magic, i. 81 sq.
- Crown of oak leaves, ii. 175, 176 sq., 184
- Crowning cattle, ii. 75, 126 sq., 339, 341
- —— dogs, custom of, i. 14, ii. 125 sq., 127 sq.
- Crowns, magical virtue of royal, i. 364 sq.;
- Crows in magic, i. 83
- Crystals, magic of, i. 176;
-
- used in rain-making, 254, 255, 304, 345, 346
- Cumont, Professor Franz, ii. 310
- Cup-and-ball as a charm to hasten the return of the sun, i. 317
- Curses, public, i. 45;
-
- supposed beneficial effects of, i. 279 sqq.
- Cursing at sowing, i. 281
- —— fishermen and hunters for good luck, i. 280 sq.
- Curtiss, Professor S. I., i. 402
- Cuzco, ii. 243
- Cybele, ii. 144 sq.;
-
- and Attis, i. 18, 21, 40, 41
- Cyrene, kingship at, i. 47
- Daedala, festival of the, ii. 140 sq.
- Dainyal or Sibyl, i. 383
- Dalai Lama of Lhasa, i. 411 sq.
- Damaras or Herero, their fire-customs, ii. 211 sqq.
- Damia and Auxesia, i. 39
- Danaus, ii. 301
- Dance at giving of oracles, i. 379;
-
- of milkmaids on May-day, ii. 52
- Dances of women while men are away fighting, i. 131-134;
- Dancing as a fertility charm, i. 137 sqq., ii. 106
- Danes, female descent of the kingship among the, ii. 282 sq.
- Daphnephoria, ii. 63 n. 2
- Date-month, the, ii. 25
- —— -palm, artificial fertilisation of the, ii. 24 sq.
- Dawn, the rosy, i. 334
- Day of Stones, i. 279
- De Groot, J. J. M., i. 416 sq., ii. 14
- Dead, hair offered to the, i. 31;
-
- pretence of new birth at return of supposed dead man, 75;
- homoeopathic magic of the, 147 sqq.;
- sacrifices to, 163;
- making rain by means of the, 284 sqq.;
- trees animated by the souls of the, ii. 29 sqq.;
- the illustrious, represented by masked men, 178;
- thunder and lightning made by the, 183;
- spirits of the, in wild fig-trees, 317
- Death, pretence of, in magic, i. 84;
-
- infection of, 143;
- at ebb tide, 167 sq.;
- puppet called, carried out of village, ii. 73 sq.
- Deceiving the spirits of plants and trees, ii. 22 sqq.
- Deir el Bahari, paintings at, ii. 131, 133
- Deities duplicated through dialectical differences in their names, ii. 380 sq.
- Dejanira and Achelous, ii. 161 sq.
- Delivery, easy, granted to women by trees, ii. 57 sq.
- Delos, graves of Hyperborean maidens in, i. 28, 33 sqq.;
-
- Apollo and Artemis at, 28, 32-35
- Delphi, Apollo at, i. 28;
-
- new fire sent from, 32 sq.;
- King of, 45 sq.
- Demeter and Zeus, their marriage at Eleusis, ii. 138 sq.
- Demetrius Poliorcetes deified at Athens, i. 390 sq.
- Denmark, Whitsun bride in, ii. 91 sq.;
-
- the beech-woods of, 351
- Dennett, R. E., ii. 277 n. 1
- Deòce, a divine spirit, i. 410
- Departmental kings of nature, ii. 1 sqq.
- Derry, the oaks of, ii. 242 sq.
- Devil-dancers, i. 382
- Dew on May morning, custom of washing in the, ii. 54, 67, 327, 339;
-
- rolling in the, 333
- “Dew-treading” in Holland, ii. 104 n. 2
- Dhurma Rajah, i. 410
- DI, Aryan root meaning “bright,” ii. 381
- Dia, grove of the goddess, ii. 122
- Dialectical differences a cause of the duplication of deities, ii. 382 sq.
- Diana, her sanctuary at Nemi, i. 2 sqq.;
-
- as huntress at Nemi, 6;
- as patroness of cattle, 7, ii. 124;
- her priest at Nemi, i. 8 sqq.;
- the Tauric, 10 sq., 24;
- as goddess of childbirth, 12, ii. 128;
- as Vesta at Nemi, i. 13, ii. 380;
- in relation to vines, i. 15 sq.;
- the mate of the King of the Wood at Nemi, 40, 41, ii. 380;
- as a goddess of fertility, 120 sqq.;
- in relation to animals of the woods, 124, 125 sqq.;
- as the moon, 128;
- the goddess of fruits, 128;
- as a goddess of the oak at Nemi, 380
- —— and Dianus, ii. 376 sqq.
- —— (Jana), a double of Juno, ii. 190 sq., 381 sq.
- “Diana’s Mirror,” i. 1
- Dianus (Janus), a double of Jupiter, ii. 190 sq., 381 sq.
- Diels, Professor H., i. 390 n. 2
- Dieri, the, i. 90, 177, ii. 29;
-
- rain-making ceremonies of the, i. 255 sqq.
- Dinka or Denka nation, i. 347
- Diodorus Siculus, i. 74
- Diomede, ii. 278;
-
- at Troezen, i. 27;
- sacred grove of, 27
- Dione, wife of Zeus at Dodona, ii. 189;
- Dionysius of Halicarnassus, quoted, ii. 202 sq.
- Dionysus, marriage of, to the Queen of Athens, ii. 136 sq.;
-
- and Ariadne, 138
- Discovery of fire, ii. 255 sqq.
- Disease-makers in Tana, i. 341 sq.
- “Divine consort, the,” ii. 131
- Divinity of kings, i. 48 sqq.;
-
- among the Hovas, 397;
- among the Malays, 398;
- in great historical empires, 415 sqq.;
- growth of the conception of the, ii. 376 sqq.
- —— of the Brahmans, i. 403 sq.
- Division of labour in relation to social progress, i. 420
- Diwali, the feast of lamps, ii. 160
- Dixon, Dr. W. E., ii. 139 n. 1
- Djakuns, their mode of making fire, ii. 236
- Djuldjul, i. 274
- Dodola, the, i. 273
- Dodona, oracular spring at, ii. 172;
- Dog, black, sacrificed for rain, i. 291;
-
- used to stop rain, 303
- Dogs crowned, i. 14, ii. 125 sq., 127 sq.
- Dollar-bird associated with rain, i. 287 sq.
- Domalde, a Swedish king, i. 366 sq.
- Donar or Thunar, the German thunder god, ii. 364
- Doors, Janus as a god of, ii. 383 sq.
- Doreh, in New Guinea, i. 125
- Dos Santos, J., i. 392
- Double-headed fetish among the Bush negroes of Surinam, ii. 385;
-
- Janus, explanation of, ii. 384 sq.
- Dragon, rain-god represented as, i. 297;
- Dramas, magical, to promote vegetation, ii. 120
- Dramatic exhibitions sometimes originate in magical rites, ii. 142;
-
- weddings of gods and goddesses, ii. 121
- Draupadi or Krishna, ii. 306
- Dreams, modes of counteracting evil, i. 172 sq.
- Drenching people with water as a rain-charm, i. 250, 251, 269 sq., 272, 273, 274, 275, 277 sq., ii. 77
- Dropsy, ancient Greek mode of preventing, i. 78
- Drought supposed to be caused by unburied dead, i. 287;
-
- sacrifice by, 364
- Druids, oak-worship of the, ii. 9;
- Drums, homoeopathic magic at the making of, i. 134 sq.;
-
- beaten as a charm against a storm, 328
- Drynemetum, ii. 363
- Du Pratz, ii. 263 n. 1
- Dudulé, the, i. 274
- Duplication of deities an effect of dialectical differences, ii. 382 sq.
- Durostorum, martyrdom of St. Dasius at, ii. 310 n. 1
- Dwarf tribes of Central Africa, ii. 255
- Dyaks of Borneo, the, i. 73, 127, ii. 13;
-
- the Sea, 127
- Ea, the inventor of magic, i. 240
- Eagle hunters, taboos observed by, i. 116;
-
- charms employed by, 149 sq.
- —— -wood, telepathy in search for, i. 120
- Eagles, sacred, ii. 11
- Earth and Sun, marriage of the, ii. 98 sq., 148
- —— goddess, pregnant cows sacrificed to, ii. 229
- Earthquakes supposed to be caused by incest, ii. 111
- Ebb tide, death at, i. 167 sq.
- Eclipse, ceremonies at an, i. 311 sq.
- Economic progress a condition of intellectual progress, i. 218
- Egeria, water nymph at Nemi, i. 17-19, 41, ii. 171 sq.;
- Egypt, magical images in ancient, i. 66, 67 sq.;
- Egyptian kings and queens, their begetting and birth depicted on the monuments, ii. 131 sqq.
- —— worship of sacred beasts, i. 29 sq.
- Egyptians, the ancient, worshipped men and animals, i. 389 sq.;
-
- sycamores worshipped by the ancient, ii. 15
- Eiresione, ii. 48
- Elder-tree, ii. 43
- Elective and hereditary monarchy, combination of the two, ii. 292 sqq.
- Electric lights on mast-heads, spears, etc., i. 49 sq.
- Elephant-hunters, telepathy of, i. 123
- Eleusis, mysteries of, ii. 138 sq.
- Elipandus of Toledo, i. 407
- Elizabeth, Queen, i. 368
- Emblica officinalis, a sacred tree, ii. 51
- Emin Pasha, ii. 297 n. 7
- Empedocles, his claim to divinity, i. 390
- Emus, ceremony for the multiplication of, i. 85 sq.
- Endymion, ii. 299
- Ephesian Artemis, ii. 128
- Ephesus, Artemis of, i. 37 sq.;
-
- nominal kings at, 47;
- the Essenes or King Bees at, ii. 135 sq.
- Epicurus, sacrifices offered to, i. 105
- Erechtheum, the, ii. 199
- Erechtheus and Erichthonius, ii. 199
- Erhard, Professor A., ii. 310 n. 1
- Erichthonius, i. 21;
-
- and Erechtheus, ii. 199
- Eruptions of volcanoes supposed to be caused by incest, ii. 111
- Esquiline hill at Rome, ii. 185
- Esquimaux, i. 70, 113, 121, 316, 327
- Essenes or King Bees at Ephesus, i. 47 n. 2, ii. 135 sq.
- Esthonian folk-tale of a tree-elf, ii. 71 sqq.;
-
- marriage custom, 234
- Esthonians, St. George’s Day among the, ii. 330 sqq.;
-
- their thunder-god Taara, 367
- Etruscans, female kinship among the, ii. 286 sq.
- Eudanemi, the, at Athens, i. 325 n. 1
- Europe, contagious magic of footprints in, i. 210 sq.;
- —— South-Eastern, rain-making ceremonies in, i. 272 sqq.
- Euros, magical ceremony for the multiplication of, i. 89
- Evelyn, John, i. 369
- Evergreen oak, the Golden Bough grew on, ii. 379
- —— trees in Italy, i. 8
- Evolution of kings out of magicians or medicine-men, i. 420 sq.;
-
- industrial, from uniformity to diversity of function, 421;
- political, from democracy to despotism, 421
- Exaggerations of anthropological theories, i. 333
- Exogamy, ii. 271
- Expiation for adultery or fornication, ii. 107 sq.;
- External soul in afterbirth or navel-string, i. 200 sq.
- Extinction of fires at king’s death, ii. 261 sqq., 267;
-
- in houses after any death, 267 sq.
- Ezekiel, i. 87 n. 1
- Falerii, Juno at, ii. 190 n. 2
- Falstaff, death of, i. 168
- Families, royal, kings chosen from several, ii. 292 sqq.
- Fan tribe, i. 349
- Farnell, Dr. L. R., i. 36, ii. 379 n. 5
- Fasting obligatory, i. 124, 131
- Father Jove and Mother Vesta, ii. 227 sqq.
- Fattest men chosen kings, ii. 297
- February, first of, St. Bride’s day, i. 94 sq.
- Fehrle, E., ii. 199 n. 5
- Female descent of the kingship in Rome, ii. 270 sqq.;
- —— kinship in descent of the Roman kingship, ii. 271;
-
- indifference to paternity of kings under female kinship, 274 sqq.;
- at Athens, 277;
- indifference to paternity in general under, 282;
- among the Aryans, 283 sqq.
- See also Mother-kin
- Female slaves, licence accorded to them on the Nonae Caprotinae, ii. 313 sq.
- Feng and Wiglet, ii. 281, 283
- Fennel, fire carried in giant, ii. 260
- Fertilisation, artificial, of the date palm, ii. 24 sq.;
-
- of the fig-tree, 314 sq.
- —— of women by the wild fig-tree, ii. 316;
-
- by the wild banana-tree, 318
- Fertilising virtue attributed to trees, ii. 49 sqq., 316 sqq.
- Fertility, Diana as a goddess of, ii. 120 sqq.;
-
- the thunder-god conceived as a deity of fertility, 368 sqq.
- Fictores Vestalium, fictores Pontificum, ii. 204
- Ficus Ruminalis, ii. 318
- Fierte or shrine of St. Romain, ii. 167, 168, 170 n. 1
- Fig, as an article of diet, ii. 315 sq.
- Fig-tree of Romulus (ficus Ruminalis), ii. 10, 318
- —— artificial fertilisation (caprificatio) of the, ii. 314 sq.
- —— sacred, ii. 44, 99, 249, 250
- —— the wild, a male, ii. 314 sq.;
- Fiji, catching the sun in, i. 316
- Fijians, gods of the, i. 389
- Finnish-Ugrian peoples, sacred groves of the, ii. 10 sq.
- Finnish wizards and witches, i. 325
- Fire in the worship of Diana, i. 12 sq.;
-
- supposed to be subject to Catholic priests, 231;
- used to stop rain, 252 sq.;
- as a charm to rekindle the sun, 311, 313;
- of Vesta at Rome fed with oak wood, ii. 186;
- birth from the, 195 sqq.;
- the king’s, 195 sqq.;
- impregnation of women by, 195 sqq., 230 sqq., 234;
- taken from sacred hearth to found a new village, 216;
- on the hearth, souls of ancestors in the, 232;
- reasons for attributing a procreative virtue to, 233 sq.;
- made jointly by man and woman or boy and girl, 235 sqq.;
- custom of extinguishing fire and rekindling it by the friction of wood, 237 sq.;
- need-fire made by married men, 238;
- holy, not to be blown upon with the breath, 240, 241;
- tribes reported to be ignorant of the art of kindling, 253 sqq.;
- discovery of, by mankind, 255 sqq.;
- carried about by savages, 257 sqq.;
- kept burning in houses of chiefs and kings, 260 sqq.;
- carried before king or chief, 263 sq.;
- a symbol of life, 265;
- leaping over a, 327, 329
- Fire and Water, Kings of, ii. 3 sqq.
- —— -bearer, the, i. 33
- —— -boards, sacred, of the Chuckchees and Koryaks, ii. 225 sq.
- —— customs of the Herero or Damaras, ii. 211 sqq.;
-
- compared to those of the Romans, ii. 227 sqq.
- —— -god married to a human virgin, ii. 195 sqq.
- —— kindled by the friction of wood, ii. 207 sqq., 235 sqq., 243, 248 sqq., 258 sq., 262, 263, 336, 366, 372;
- —— “living,” ii. 237;
-
- a charm against witchcraft, 336
- —— “new,” ii. 237;
- —— -priests (Agnihotris) of the Brahmans, ii. 247 sqq.
- —— -sticks of fire-drill regarded as male and female, ii. 208 sqq., 235, 238, 239, 248 sqq.
- —— -worship a form of ancestor-worship, ii. 221
- Fires ceremonially extinguished, i. 33;
- —— perpetual, of Vesta, i. 13 sq.;
- First-fruits, dedication of, i. 32
- Fish, magical ceremony for the multiplication of, i. 90;
-
- in rain-charm, 288 sq.
- Fishermen, Shetland, i. 69
- —— and hunters cursed for good luck, i. 280 sq.
- Fishing and hunting, homoeopathic magic in, i. 108 sqq.;
-
- telepathy in, 120 sqq.
- Fison, Rev. Lorimer, i. 316, 331 n. 2, 378, 389 n. 3, ii. 13 n. 1
- Fladda’s chapel, i. 322
- Flamen, derivation of the name, ii. 235, 247
- —— Dialis, the, ii. 179, 235, 246, 247, 248;
-
- an embodiment of Jupiter, 191 sq.
- Flaminica, the, ii. 191, 235
- Flax, charms to make flax grow tall, i. 138 sq., ii. 86, 164
- Flight of the king (Regifugium) at Rome, ii. 308 sqq., 311 n. 4;
- Flint implements supposed to be thunderbolts, ii. 374
- Floquet, A., ii. 168, 169
- Flowers, divination from, ii. 345
- Food, homoeopathic magic for the supply of, i. 85 sqq.
- Foods tabooed, i. 117 sqq.
- Footprints, contagious magic of, i. 207-212
- “Forced fire” or need-fire, ii. 238
- Foreigners marry princesses and receive the kingdom with them, ii. 270 sqq.
- Foreskins removed at circumcision, uses of, i. 92 sq., 95;
-
- used in rain-making, 256 sq.
- Forests of ancient Europe, ii. 7 sq.
- Fortuna and Servius Tullius, ii. 193 n. 1, 272
- Forum at Rome, prehistoric cemetery in the, ii. 186, 202
- Foucart, P., ii. 139 n. 1
- Fowler, W. Warde, ii. 311 n. 4, 319 n. 1, 327 n. 2, 329 n. 6, 383 n. 3
- Fox in magic, i. 151
- Fratres Arvales, ii. 122
- Free Spirit, Brethren of the, i. 408
- French peasants ascribe magical powers to priests, i. 231-233
- Frey, the god of fertility and his human wife, ii. 143 sq.;
-
- his image and festival at Upsala, 364 sq.
- Friction of wood, fire kindled by, ii. 207 sqq., 235 sqq., 243, 248 sqq., 258 sq., 262, 263, 336, 366, 372
- Frog, magic of, i. 151;
-
- worshipped, 294 sq.;
- love-charm made from the bone of a, ii. 345
- —— flayer, the, ii. 86
- Frogs in relation to rain, i. 292 sqq.
- Froth from a mill-wheel as a charm against witches, ii. 340
- Fruit-trees fertilised by women, i. 140 sq.
- Fruits blessed on day of Assumption of the Virgin, i. 14 sqq.;
-
- Artemis and Diana as patronesses of, 15 sq.
- Fuegians, the, ii. 258
- Fumigating flocks and herds as a charm against witchcraft, ii. 327, 330, 335, 336, 339, 343
- Furth in Bavaria, the Slaying of the Dragon at, ii. 163 sqq.
- Furtwängler, A., i. 309 n. 6
- Futuna, i. 388
- Fylgia or guardian spirit in Iceland, i. 200
- Galatians, their Celtic language, ii. 126 n. 2
- Galelareesc, the, i. 110, 113, 131, 143, 145, ii. 22
- Gallas, kings of the, i. 48;
-
- sacred trees of the, ii. 34
- Garcilasso de la Vega, ii. 244 n. 1
- Gardiner, Professor J. Stanley, ii. 154
- Gargouille or dragon destroyed by St. Romain, ii. 167
- Garlands on May Day, ii. 60 sqq., 90 sq.
- Gaul, the Druids of, ii. 189
- Gauri, harvest-goddess, ii. 77 sq.
- Gayos, the, ii. 125
- Gennep, A. van, ii. 385 n. 1
- Geomancy in China, i. 170
- George, Green, ii. 75, 76, 79
- Germans, worship of women among the ancient, i. 391;
- Gerontocracy in Australia, i. 335
- Gervasius of Tilbury, i. 301
- Getae, the, i. 392
- Ghosts in Melanesia, supposed powers of, i. 338 sq.
- Gilyaks, the, i. 122, ii. 38
- Girl annually sacrificed to cedar-tree, ii. 17
- Girls married to nets, ii. 147;
-
- sacrificed to crocodiles, 152
- Glory, the Hand of, i. 149
- Glover, T. R., ii. 231 n. 6
- Goat, blood of, drunk as means of inspiration, i. 382, 383
- God, Bride of, i. 276;
-
- savage ideas of, different from those of civilised men, 375 sq.
- “God-boxes,” i. 378
- Gods viewed as magicians, i. 240 sqq., 375;
-
- sacrifice themselves by fire, 315 n. 1;
- conception of, slowly evolved, 373 sq.;
- incarnate human, 373 sqq.;
- gods and men, no sharp line of distinction between, in Fiji, 389;
- and goddesses, dramatic weddings of, ii. 121;
- the marriage of the, 129 sqq.;
- married to women, 129 sqq., 143 sq., 146 sq., 149 sqq.
- Gold in magic, i. 80 sq.
- Golden Bough plucked by Aeneas, i. 11, ii. 379;
-
- the breaking of it not a piece of bravado, i. 123 sq.;
- grew on an evergreen oak, ii. 379
- Golden lamb of Mycenae, i. 365
- “Golden summer,” the, i. 32
- Gonds, their belief in reincarnation, i. 104 sq.
- Gongs beaten in a storm, i. 328 sq.;
-
- at Dodona, ii. 358
- Government of old men in aboriginal Australia, i. 334 sq.
- Grafting, superstitious ceremony at, ii. 100
- Granger, Professor F., i. 42 n. 1
- Grasausläuten, ii. 344
- Grass King, the, ii. 85 sq.
- —— seed, magical ceremony for the multiplication of, i. 87 sq.;
-
- continence at magical ceremony for growth of, ii. 105
- Graveclothes, homoeopathic magic of, in China, i. 168 sq.
- Graves, rain-charms at, i. 268, 286, 291;
-
- and Romans, rain-charms among the ancient, 309 sq.
- Green boughs a charm against witches, ii. 52-55, 127, 342 sq.
- —— George, ii. 75, 76, 79, 343
- —— Thursday, ii. 333
- Greenwich-hill, custom of rolling down, ii. 103
- Gregory of Tours, ii. 144
- Grimm, J., ii. 8, 362 n. 6, 364
- Grizzly bears supposed to be related to human twins, i. 264 sq.
- Groves, sacred, ii. 10 sq., 44;
- Grunau, Simon, ii. 366 n. 2
- Guanches of Teneriffe, i. 303
- Guardian spirit associated with caul, i. 199 sq.
- Guaycurus, the, i. 330
- Gunkel, H., i. 101 n. 2
- Gunnar Helming, ii. 144
- Gunputty, elephant-headed god, human incarnation of, i. 405 sq.
- Gyges, ii. 281, 282
- Gypsies, Green George among the, ii. 75 sq.
- Gypsy ceremonies for stopping rain, i. 295 sq.
- Hack-thorn sacred, ii. 48
- Haddon, Dr. A. C., i. 262
- Hahn, Dr. C. H., ii. 213 n. 2
- Haida Indians, i. 70, 133
- Hair offered to gods and goddesses, heroes and heroines, i. 28 sq.;
-
- offered to the dead, 31, 102;
- offered to rivers, 31;
- clippings of, used in magic, 57, 64, 65, 66;
- charms to make hair grow, 83, 145, 153 sq., 154;
- loose as a charm, 136;
- human, used in rain-making, 251 sq.;
- long, a symbol of royalty, ii. 180
- Hakea flowers, ceremony for the multiplication of, i. 86
- Hakim Singh, i. 409
- Halford in Warwickshire, May Day customs at, ii. 88 sq.
- Hamlet, ii. 281, 291
- Hammer worshipped, i. 317 sq.
- Hammurabi, code of, ii. 130
- Hand of Glory, i. 149
- Hardy, Thomas, i. 136
- Hares as witches, i. 212, ii. 53
- Harran, the heathen of, i. 383, ii. 25, 100 n. 2
- Harris, J. Rendel, i. 15 n. 1, 21 n. 2
- Harrison, Miss J. E., ii. 137 n. 1, 139 n. 1
- Hartland, E. S., i. 52 n. 1, ii. 156 n. 2
- Harvest in Greece, date of, i. 32
- —— May, the, ii. 47 sq.
- Hatshopsitou, birth of Queen, ii. 131 sqq.
- Hawaii, insignia of royal family of, i. 388 n. 3
- Hawthorn on May Day, ii. 52, 60;
- Head-hunters, rules observed by people at home in absence of, i. 129
- Headmen of totem clans in Central Australia, i. 335
- Heads, custom of moulding heads artificially, ii. 297 sq.
- Hearn, Dr. W. E., ii. 283 n. 5
- Hearth, the king’s, at Rome, ii. 195, 200, 206;
- Hearts of men and animals offered to the sun, i. 315
- Heaven, vault of, imitated in rain-charm, i. 261, 262
- Heavenly Master, the, i. 413
- Hebrew prohibition of images, i. 87 n. 1
- —— prophets, their ethical religion, i. 223
- Hebrews, their notion of the blighting effect of sexual crime, ii. 114 sq.
- Hegel on magic and religion, i. 235 n. 1, 423 sqq.
- Hehn, V., on evergreens in Italy, i. 8 n. 4
- Heimskringla, ii. 280
- Heine, H., Pilgrimage to Kevlaar, i. 77
- Hekaerge and Hekaergos, i. 33, 34, 35
- Helaga, taboo, ii. 106 n. 2
- Helbig, W., i. 20 n. 5
- Helernus, grove of, ii. 190 sq.
- Hellebore, curses at cutting black, i. 281
- Hemlock as an anaphrodisiac, ii. 138, 139 n. 1
- Hemp, charms to make hemp grow tall, i. 137 sq.
- Heno, the thunder-spirit of the Iroquois, ii. 369 sq.
- Hera and Hercules, i. 74
- Hercules, sacrifice to, i. 281
- —— and Achelous, ii. 162
- —— and Hera, i. 74
- —— and Omphale, ii. 281
- Hercynian forest, the, ii. 7, 354;
-
- etymology of the name, 354 n. 2
- Hereditary and elective monarchy, combination of the two, ii. 292 sqq.
- Herero or Damaras, their fire-customs, ii. 211 sqq.
- Hermutrude, legendary queen of Scotland, ii. 281
- Herodotus, i. 49, 331
- Hersilia, a Sabine goddess, ii. 193 n. 1
- Heyne, C. G., ii. 329 n. 1
- Hidatsa Indians, ii. 12
- Hierapolis, i. 29
- Hierophant at Eleusis temporarily deprived of his virility, ii. 138
- Highlands of Scotland, St. Bride’s day in, ii. 94
- Hindoo Koosh, sacred cedar of the, i. 383;
-
- the Kafirs of the, 385
- —— Trinity, i. 225
- Hindoos, magical images among the, i. 63 sqq.
- Hippoclides and Clisthenes, ii. 307 sq.
- Hippocrates, sacrifices offered to, i. 105
- Hippodamia and Pelops, ii. 279, 299 sq.
- Hippolytus in relation to Virbius at Nemi, i. 19 sq.;
-
- offerings of hair to, 28
- —— and Artemis, i. 19 sq., 24 sqq.
- —— Saint, martyrdom of, i. 21
- Hirn, Y., i. 52 n. 1, 54 n. 1
- Hirt, Professor H., ii. 367 n. 3
- Hobby Horse at Padstow, ii. 68
- Hobley, C. W., ii. 316
- Hog’s blood, purifying virtue of, i. 107
- Holed stone in magic, i. 313
- Holland, Whitsuntide customs in, ii. 104
- Holy Basil, ii. 26
- Homoeopathic taboos, i. 116;
-
- magic for the making of rain, 247 sqq.
- See also Magic
- Hopi Indians, the, ii. 208 sq.
- Horse, sacred, i. 364;
- Horses excluded from Arician grove, i. 20;
- Horus, the golden, i. 418
- Hos, the, of Togoland, i. 396 sq., ii. 19, 370
- Hot water drunk as a charm, i. 129
- House-timber, homoeopathic magic of, i. 146
- Housebreakers, charms employed by, to cause sleep, i. 148 sq.
- Hovas, divinity of kings among the, i. 397
- Howitt, A. W., i. 176, 207, 208
- Hubert and Mauss, Messrs., i. 111 n. 2
- Huichol Indians, i. 71, 123
- Human gods, i. 373 sqq.
- —— victims sacrificed to water-spirits, ii. 157 sqq.
- Humboldt, A. von, i. 416
- Hunters employ contagious magic of footprints, i. 211 sq.
- Huntin, a tree-god, ii. 15
- Hunting and fishing, homoeopathic magic in, i. 108 sqq.;
-
- telepathy in, 120 sqq.
-
- reincarnation among the, i. 105;
- their mode of counteracting an evil dream, 172 sq.
- Husbands, spiritual, ii. 316 sq.
- Hut-urns of ancient Latins, ii. 201 sq.
- Huts, round, of the ancient Latins, ii. 200 sqq.;
-
- in Africa, 227 n. 3
- Huzuls, the, i. 113, 137;
-
- their precautions against witches, ii. 336
- Hymettus, ii. 360
- Hyperborean maidens at Delos, i. 33
- Ibn Batutah, ii. 153
- Icarius, ii. 300
- Iceland, superstitions as to the caul in, i. 199 sqq.
- Iddah, king of, i. 396
- Igaras, succession to the kingship among the, ii. 294
- Illicit love supposed to blight the fruits of the earth, ii. 107 sqq.
- Images, Hebrew prohibition of, i. 87 n. 1
- —— magical, to injure people, i. 55 sqq.;
-
- to procure offspring, 70-74;
- to win love, 77
- Impressions, bodily, contagious magic of, i. 213 sq.
- Incarnate human gods, i. 373 sqq.
- Incarnation of gods in human form temporary or permanent, i. 376;
-
- examples of temporary incarnation, 376 sqq.;
- examples of permanent incarnation, 386 sqq.;
- mystery of, 396 n. 5
- Incas, the children of the Sun, i. 415
- Incense, fumes of, inhaled to produce inspiration, i. 379, 384
- —— -gatherers, chastity of, ii. 106 sq.
- Incest, blighting effects attributed to, ii. 108, 110 sq., 113, 115 sqq.;
- India, ancient, confusion of magic and religion in, i. 228 sq.;
-
- magical power of kings in, 366;
- incarnate human gods in, 376, 402 sqq.
- Indifference to paternity of kings under female kinship, ii. 274 sqq.
- Indra, thunderbolt of, i. 269
- Industrial evolution from uniformity to diversity of function, i. 421
- Infidelity of wife disastrous to absent husband, i. 123, 131
- Influence of the sexes on vegetation, ii. 97 sqq.
- Initiatory ceremonies of Central Australian aborigines, i. 92 sqq.
- —— rites of Australian aborigines, suggested explanation of, i. 106.
- Inquisition, the, i. 407, 408
- Insects, homoeopathic magic of, i. 152
- Inspiration, i. 376 sqq.;
-
- by incense, 379;
- by blood, 381 sqq.;
- by sacred plant or tree, 383 sqq.;
- of victims, 384 sqq.
- Inspired or religious type of man-god, i. 244
- —— priests and priestesses, i. 377 sqq.
- Intellectual progress dependent on economic progress, i. 218
- Intercourse of the sexes practised to make the crops and fruits grow, ii. 98 sqq.
- Intichiuma, magical totemic ceremonies in Central Australia, i. 85
- Invulnerability, charm to produce, i. 146 sq.
- Ireland, perpetual fires in, ii. 240 sqq.
- —— sacred oak groves in ancient, 242 sq.
- Irish kings, magical virtues attributed to, i. 367
- Irle, J., ii. 223 n. 2
- Iron, homoeopathic magic of, i. 159 sq.
- Iroquois, the, ii. 12;
-
- their thunder-god, 369 sq.
-
- in fire-making, ii. 251 sq.
- Jack-in-the-Green, ii. 82
- Jana, another form of Diana, ii. 381, 382, 383
- Jangam, priest of the Lingayats, i. 404
- Janiculum hill, the, ii. 186
- Janua, derived from Janus, ii. 384
- Janus, as a god of doors, ii. 383 sq.;
-
- explanation of the two-headed, 384 sq.
- —— and Carna, ii. 190
- —— (Dianus) and Diana, doubles of Jupiter and Juno, ii. 190 sq., 381 sq.
- Jaundice treated by homoeopathic magic, i. 79 sqq.
- Java, ceremonies to procure offspring in, i. 73;
-
- ceremonies for preventing rain in, 270 sq.
- Jerome of Prague, i. 317
- Jevons, F. B., i. 105, 225 n.
- Jewitt, J. R., i. 264
- Jinnee of the sea, virgins married to, ii. 153 sq.
- Job’s protest, ii. 114
- Johnson, Dr. S., i. 368, 370
- Johnston, Sir H. H., ii. 227 n. 3
- Jordan, H., ii. 321 n. 3
- Joubert, quoted, i. 223 n. 2
- Jove (Father) and Mother Vesta, ii. 227 sqq.
- Jubainville, H. d’Arbois de, ii. 362 n. 6
- Judah, idolatrous kings of, i. 315
- Jukagirs, the, i. 122
- Julian, the Emperor, ii. 7
- Julii, the, ii. 179, 192
- Julus, the Little Jupiter, ii. 179, 197
- July the 7th, the Nonae Caprotinae, a Roman festival, ii. 313 sqq.
- June, the first of, a Roman festival, ii. 190
- Juno on the Capitol, ii. 184;
- —— and Juno, doubles of Janus and Diana, ii. 190 sq.;
-
- sacred marriage of, 190
- —— Dianus, ii. 382
- —— Elicius, ii. 183
- —— Indiges, ii. 181
- Jupiters, many local, in Latium, ii. 184
- Juturna, a nymph, ii. 382
- Kachins of Burma, the, ii. 237
- Kafirs of the Hindoo Koosh, i. 133 sq., 385
- Kaitish tribe of Central Australia, i. 87
- Kali, the goddess, i. 383
- Kamilaroi, the, i. 101
- Kangaroos, ceremony for the multiplication of, i. 87 sq.
- Kara-Kirghiz, ii. 57
- Karens of Burma, i. 209;
-
- their custom in regard to fornication and adultery, ii. 107 sq.
- Karo-Bataks, the, of Sumatra, i. 277
- Kausika Sutra, i. 209, 229
- Kayans or Bahaus of Borneo, i. 328, ii. 109
- Kei Islands, i. 126, 131, 145
- Kenyahs of Borneo, i. 59, ii. 385
- Keremet, a god of the Wotyaks, ii. 145 sq.
- Kevlaar, Virgin Mary of, i. 77
- “Key-race,” ii. 304
- Keys, the golden, ii. 333
- Khasis of Assam, succession to the kingdom among the, ii. 294 sq.
- Khnoumou, the god, ii. 132
- Kidd, Dudley, i. 49 n. 3, 350, ii. 211, 224 n. 4
- Kildare, fire and nuns of St. Brigit at, ii. 240 sq.
- Kimbugwe, high official in Uganda, i. 196
- King, J. E., i. 105 n. 4
- King gives oracles, i. 377;
- —— and Queen at Athens, i. 44 sq.
- —— of Sacred Rites at Rome, i. 44, ii. 201;
-
- his flight, 309
-
- a mate of Diana, i. 40, 41, ii. 380;
- a personification of the oak-god Jupiter, 378 sqq.
- See also Priest of Nemi
-
- in ancient Latium, succession to, 266 sqq.
- Kings, priestly, i. 44 sqq.;
-
- titular or sacred, in Greece, 44 sqq.;
- Teutonic, 47;
- magicians as, 332 sqq.;
- as rain-makers in Africa, 348, 350 sqq.;
- punished for drought and dearth, 353 sqq.;
- among the Aryans, magical powers attributed to, 366 sqq.;
- divinity of, in great historical empires, 415 sqq.;
- of nature, ii. 1 sqq.;
- of rain, 2;
- Roman, as deities in a Sacred Marriage, 172 sq., 192, 193 sq.;
- Greek, called Zeus, 177, 361;
- expected to make thunder, 180 sq.;
- the Latin, thought to be the sons of the fire-god by mortal mothers, 195 sqq.;
- perpetual fire in houses of, 261 sq.;
- Roman, as personifications of Jupiter, 266 sq.;
- paternity of, a matter of indifference under female kinship, 274 sqq.;
- sometimes of a different race from their subjects, 288 sq.;
- chosen from several royal families in rotation, 292 sqq.;
- fat, 297;
- handsomest men, 297;
- long-headed, 297;
- sacred or divine, development of, 376 sqq.
- See also Latin and Roman
- Kings’ Evil (scrofula), touching for the, i. 368 sqq.
- —— fire, the, ii. 195 sqq.
- —— Race, the, ii. 84
- —— sisters, licence accorded to, ii. 274 sqq.
- Kingship, annual, in ancient Greece, i. 46
- —— contest for the, at Whitsuntide, ii. 89
- —— descent of the, in the female line, at Rome, ii. 270 sqq.;
- —— evolution of the sacred, i. 420 sq.
- —— nominal, left by conquerors to indigenous race, ii. 288 sq.
- —— Roman, abolition of the, ii. 289 sqq.
- —— the old Roman, a religious office, ii. 289
- Kingsley, Miss Mary H., i. 411 n. 1
- Kintu, ii. 261
- Kirghiz, “Love Chase” among the, ii. 301
- Knocking out of teeth as initiatory ceremony in Australia, i. 97 sqq.
- Knots, tying up the wind in, i. 326
- Kolkodoons, the, i. 93
- Kondhs, their belief in reincarnation, i. 104
- Koniags, the, i. 121
- Koryaks, sacred fire-boards of the, ii. 225;
-
- race for a bride among the, 302
- Krishna, i. 406;
-
- marriage of, to the Holy Basil, ii. 26
- Kunama, the, ii. 3
- Kvasir, i. 241
- Kwakiutl Indians, their superstitions as to twins, i. 263
- Lac, taboos observed in gathering, i. 115
- Lacueva, Father, ii. 205 n.
- Ladder to facilitate the descent of the sun, ii. 99
- Laetare Sunday, ii. 63
- Laibon, i. 343
- Lake-dwellings of prehistoric Europe, ii. 352 sq.
- Lakes, gods of lakes married to women, ii. 150 sq.
- Lakshmi, wife of Vishnu, ii. 26
- Lamas, transmigrations of the Grand, i. 410 sqq.
- Lamb of Mycenae, the golden, i. 365
- Lamb, blood of, as means of inspiration, i. 381
- Lambing, time of, ii. 328 n. 4
- Lamps, dedication of burning, i. 12 sq.
- Lane, E. W., ii. 209 n. 4
- Language, special, for kings and persons of blood royal, i. 401
- Lapis manalis at Rome, i. 310
- Larch-tree, sacred, ii. 20
- Lares, the, ii. 206
- Latin confederacy, the, in relation to sacred Arician grove, i. 22 sq.
- —— kings thought to be the sons of the fire-god by mortal mothers, ii. 195 sqq.;
- Latinus, changed into Latian Jupiter, ii. 187;
-
- his wife a Vestal, 235
- Latium, many local Jupiters in, ii. 184;
- Latuka, rain-makers among the, i. 346, 354
- Laurel chewed as means of inspiration, i. 384;
-
- in fire-making, ii. 251 sq.
-
- mock marriage of, ii. 97
- Leaf King, the, ii. 85
- —— Man, the Little, ii. 80 sq.
- Leafy bust at Nemi, portrait of the King of the Wood, i. 41 sq.
- Leaping over a fire, ii. 327, 329
- —— and dancing to make the crops grow high, i. 137 sqq.
- Lemnos, new fire brought to, i. 32
- Lengua Indians, i. 313, 330, 359
- Lent, fourth Sunday in, ii. 73, 87
- Lerons of Borneo, i. 59
- Leschiy, a woodland spirit, ii. 124 sq.
- Leto, ii. 58
- Lévi, Professor Sylvain, i. 228
- Lhasa, i. 411 sq.
- Licence accorded to slaves at the Saturnalia, ii. 312;
-
- to female slaves at the Nonae Caprotinae, 313 sq.
- Lightning, charm against, i. 82;
- Lime-trees sacred, ii. 366, 367
- Lindus in Rhodes, i. 281
- Lingayats, the, i. 404
- Lithuanians, the heathen, i. 317, ii. 46;
-
- as a charm against witchcraft, 336
- Lo Bengula, i. 351, 352, 394
- Loango, king of, revered as a god, i. 396;
-
- fights all rivals for his crown, ii. 322
- —— licence of princesses in, ii. 276 sq.
- Lobo, spirit-house, ii. 39
- Local totem centres, i. 96
- Locrians, the Epizephyrian, ii. 284 sq.
- “Longevity garments,” i. 169
- Long-headed men chosen kings, ii. 297
- Loon, the bird, associated with rain, i. 288
- Lord of the Wood, ii. 36;
-
- of Misrule, 319 n. 1
- —— and Lady of the May, ii. 90 sq.
- Loucheux, the, i. 356
- Love, cure for, i. 161;
-
- illicit, thought to blight the fruits of the earth, ii. 107 sqq.
- Love-charms practised on St. George’s Day, ii. 345 sq.
- “Love Chase” among the Kirghiz, ii. 301
- Lovers of goddesses, their unhappy ends, i. 39 sq.
- Low, Sir Hugh, ii. 30, 31
- Lubare, god, i. 395
- Lucian on hair offerings, i. 28
- Lucius, E., i. 13 n. 1
- Luxor, paintings at, ii. 131, 133
- Lyall, Sir A. C., i. 224 n. 1
- Lycaeus, Mount, ii. 359
- Lycurgus, king of Thrace, i. 366
- Lydia, female descent of kingship in, ii. 281 sq.
- Mabuiag, i. 59, 263, 323
- Macdonald, Rev. J., i. 110, ii. 210 sq.
- “Macdonald’s disease, the,” i. 370 n. 3
- MacGregor, Sir William, i. 337
- “Macleod’s Fairy Banner,” i. 368
- Macrobius, ii. 385 n. 2
- Madagascar, King of, i. 47 sq.;
-
- foods tabooed in, 117 sq.;
- custom of women in Madagascar while men are at war, 131;
- modes of counteracting evil omens in, 173 sq.
- Madness, cure of, i. 161
- Maeander, the river, supposed to take the virginity of brides, ii. 162
- Magian priests, ii. 241 n. 4
- Magic, principles of, i. 52 sqq.;
-
- negative, 111 sqq.;
- public and private, 214 sq.;
- benefits conferred by, 218 sq.;
- its analogy to science, 220 sq.;
- attraction of, 221;
- fatal flaw of, 221 sq.;
- based on a misapplication of the association of ideas, 221 sq.;
- opposed in principle to religion, 224;
- older than religion, 233 sqq.;
- universality of belief in, 234-236;
- transition from magic to religion, 237 sqq., ii. 376 sq.;
- the fallacy of, not easy to detect, i. 242 sq.
- Magic, Contagious, i. 52-54, 174-214;
-
- of teeth, 176-182;
- of navel-string and afterbirth (placenta), 182-201;
- ofwound and weapon, 201 sqq.;
- of foot-prints, 207-212;
- of other impressions, 213 sq.
- —— Homoeopathic or Imitative, i. 52 sqq.;
-
- in medicine, 78 sqq.;
- for the supply of food, 85 sqq.;
- in fishing and hunting, 108 sqq.;
- to make plants grow, 136 sqq.;
- of the dead, 147 sqq.;
- of animals, 150 sqq.;
- of inanimate things, 157 sqq.;
- to annul evil omens, 170-174;
- for the making of rain, 247 sqq.
- —— Sympathetic, i. 51 sqq.;
-
- the two branches of, 54;
- examples of, 55 sqq.
- —— and religion, i. 220-243, 250, 285, 286, 347, 352;
-
- confused together, 226 sqq.;
- their historical antagonism comparatively late, 226;
- Hegel on, 423 sqq.
- Magical control of rain, i. 247 sqq.;
-
- of the sun, 311 sqq.;
- of the wind, 319 sqq.
- —— dramas to promote vegetation, ii. 120
- —— origin of certain religious dramas, ii. 142 sq.
- —— type of man-god, i. 244
- Magician, public, his rise to power, i. 215 sqq.
- Magician’s progress, the, i. 214 sqq., 335 sqq.
- Magicians claim to compel the gods, i. 225;
-
- gods viewed as, 240 sqq.;
- importance of rise of professional magicians, 245 sqq.;
- as kings, 332 sqq.;
- develop into kings, 420 sq.
- See also Medicine-men
- Mahabharata, the, ii. 306
- Maharajas, a Hindoo sect, i. 406, ii. 160
- Maidu Indians, i. 122, 357
- Maillotins, ii. 63
- Maimonides, i. 140, ii. 100 n. 2
- Maize, continence at sowing, ii. 105
- Makalakas, the, i. 394
- Makatisses, the, i. 71
- Makrizi, i. 252, ii. 151 n. 2
- Malay charms, i. 57 sq.
- —— magic, i. 110 sq., 114 sq., 127
- —— Peninsula, the wild tribes of the, i. 360
- —— region, divinity of kings in, i. 398
- Malays, their superstitious veneration for their rajahs, i. 361;
-
- regalia among the, 362
- Maldive Islands, ii. 153, 154
- Malecki (Maeletius, Menecius), J., ii. 366 n. 2
- Man, E. H., ii. 253
- “Man, the True,” i. 413
- —— -god, the two types of, i. 244 sq.;
-
- notion of a man-god belongs to early period of religious history, 374 sq.
- Mana, supernatural or magical power in Melanesia, i. 111 n. 2, 227, 228 n. 1, 339
- Mangaia, i. 378
- Mania, a bogey, i. 22
- Manii at Aricia, i. 22
- Manius Egerius, i. 22
- Manna, ceremony for the magical multiplication of, i. 88 sq.
- Mannhardt, W., i. 140 n. 6, ii. 47, 78 sq., 84, 87
- Mantras, sacred texts, i. 403 sq.
- Manu, the Laws of, i. 366, 402
- Maoris, the, i. 71;
-
- magic of navel-string and afterbirth among the, 182 sq.;
- their belief as to fertilising virtue of trees, ii. 56
- Maraves, the, i. 393, ii. 31
- Marcellus of Bordeaux, i. 84
- Marduk, chief Babylonian god, as a magician, i. 240 sq.;
-
- his wives, ii. 130
- Marett, R. R., i. 111 n. 2
- Marigolds, magic of, i. 211
- Marquesas or Washington Islands, human gods in the, i. 386 sq.
- Marriage to trees, i. 40 sq., ii. 57;
- Marsh-marigolds, a protection against witches, ii. 54;
-
- on May Day, 63
- Martius, C. F. Phil. von, i. 359
- Martyrdom of St. Hippolytus, i. 21
- Masai, power of medicine-men among the, i. 343 sq.
- Mashona, the, i. 393
- Maskers, representing the dead, ii. 178
- Maspéro, Sir Gaston, i. 230, ii. 133 sq.
- “Mass of the Holy Spirit,” i. 231 sq.
- Mass of Saint Sécaire, i. 232 sq.
- Master, the Heavenly, i. 413
- —— of Sorrows, i. 280
- Matabeles, king of the, i. 48;
-
- as rain-maker, 351 sq.
- —— magical effigies among the, i. 63
- Maternal uncle preferred to father, mark of mother-kin, ii. 285
- Maurer, K., ii. 280 n. 1
- Mauss and Hubert, Messrs., i. 111 n. 2
- May Bride, the, ii. 95, 96
- May bridegroom, ii. 91, 93
- —— -bush, ii. 84, 85, 89, 90, 142
- —— Day, celebration of, ii. 59 sqq.;
- —— Fools, ii. 91
- —— garlands, ii. 60 sqq., 90 sq.
- —— King, ii. 85 sq.
- —— Lady, the, ii. 62
- —— -poles, ii. 59, 65 sqq.
- —— Queen, ii. 84, 87 sq.
- —— Rose, the Little, ii. 74
- —— -trees, ii. 59 sq., 64, 68 sq.;
-
- or may-poles, fertilising virtue of, 52
- Mayos or Mayes, ii. 80
- Medicine-men (magicians, sorcerers), power of, among African tribes, i. 342 sqq.;
-
- power of, among the American Indians, 355 sqq.;
- progressive differentiation of, 420 sq.;
- develop into kings, 420 sq.;
- the oldest professional class, 420.
- See also Magicians
- Melampus and Iphiclus, i. 158
- Melanesia, homoeopathic magic of stones in, i. 164;
-
- supernatural power of chiefs in, 338 sqq.
- Merker, Captain M., i. 343
- Merlin, i. 306
- Messiah, pretended, i. 409
- Metsik, a forest spirit, ii. 55
- Mexican kings, their oath, i. 356
- Mexicans, human sacrifices of the ancient, i. 314 sq.
- Micah, quoted, i. 223
- Mice and rats, teeth of, in magic, i. 178 sqq.
- Midsummer, new fire made at, ii. 242;
-
- festival of, 272 sq.
-
- in Sweden, ii. 65
- —— Eve, a witching time, ii. 127
- Mikado, the, an incarnation of the sun goddess, i. 417
- Miklucho-Maclay, Baron von, ii. 253 sq.
- Milk, witches steal milk on Walpurgis Night or May Day, ii. 52 sqq.;
- —— -pails wreathed with flowers, ii. 338, 339
- —— -stones, i. 165
- Milkmen of the Todas sacred or divine, i. 402 sq.
- Milton on chastity, ii. 118 n. 1
- Minangkabauers of Sumatra, i. 58, 140
- Miris of Assam, the, ii. 39
- Mirror or burning-glass, fire made by means of, ii. 243, 245 n.
- Mistletoe venerated by the Druids, ii. 358, 362
- Moab, Arabs of, i. 276
- Mock sun, i. 314
- Moffat, Dr. R., i. 351
- Mohammed, on the fig, ii. 316
- Mommsen, Th., i. 23 n. 3, ii. 174 n. 1, 175 n. 1, 296
- Monarchy in ancient Greece and Rome, tradition of its abolition, i. 46;
-
- rise of, 216 sqq.;
- essential to emergence of mankind from savagery, 217;
- hereditary and elective, combination of the two, ii. 292 sqq.
- Money, old Italian, i. 23
- Montanus, the Phrygian, i. 407
- Montezuma, i. 416
- Moon, singing to the, i. 125;
- Morbus regius, jaundice, i. 371 n. 4
- Morgan, Professor M. H., ii. 207 n. 1
- “Mother of Kings,” ii. 277
- —— of the Gods, i. 21
- —— of the Rain, i. 276
- Mother-kin, ii. 271;
-
- in succession to Roman kingship, 271;
- among the Aryans, 283 sqq.;
- superiority of maternal uncle to father under mother-kin, 285.
- See also Female Kinship
- Mother’s brother preferred to father, mark of mother-kin, ii. 285
- Motu, the, i. 317, ii. 106
- Motumotu, the, i. 317, 327, 337;
-
- or Toaripi, the, in New Guinea, 125
- Moulton, Professor J. H., ii. 182 n. 2, 189 n. 3, 247 n. 5
- Moxos Indians, i. 123
- Muata Jamwo, the, ii. 262
- Mukasa, god of the Baganda, ii. 150
- Müller, Max, i. 333 sq.
- Mulongo, “twin,” name applied by the Baganda to the navel-string, i. 195, 196
- Mummers dressed in leaves, branches, and flowers, ii. 74 sqq., 78 sqq.
- Mundaris, the, ii. 39, 46
- Mundas, the, ii. 57
- Munro, Dr. R., ii. 352
- Mura-muras, i. 255 sq.
- Mycenae, golden lamb of, i. 365
- Mysteries of Eleusis, ii. 138 sq.
- Mytilene, kings at, i. 45
- Nabataeans, Agriculture of the, ii. 100
- Nabu, marriage of the god, ii. 130
- Nahak, rubbish used in magic, i. 341
- Nails knocked into trees, ii. 36, 42;
-
- a charm against witchcraft, 339 sq.
- —— pegs, or pins knocked into images, i. 61, 64, 65, 68, 69
- Nails, parings of, used in magic, i. 57, 64, 65, 66
- Names of kings changed to procure rain, i. 355
- Nandi, power of medicine-men among the, i. 344
- Nanja spots or local totem centres, i. 96, 97
- Nat, spirit, ii. 46
- Natchez, the, i. 249;
-
- their perpetual fires, ii. 262 sq.
- “Nativity of the sun’s walking-stick,” i. 312
- Navarre, rain-making in, i. 307 sq.
- Navel-string, contagious magic of, i. 182-201;
-
- regarded as brother or sister of child, 186, 189;
- called the “twin,” 195;
- seat of external soul, 200 sq.
- Navel-strings hung on trees, ii. 56
- Negative magic or taboo, i. 111 sqq.
- Nemi, the lake of, i. 1 sqq.;
- Neoptolemus, ii. 278
- Nerthus, procession of, ii. 144 n. 1
- Nets, marriage of girls to, ii. 147
- New birth, simulation of, i. 380 sq.
- —— -born children brought to the hearth, ii. 232
- —— Caledonia, i. 78;
-
- homoeopathic magic of stones in, 162 sqq.
- —— Caledonians, the, i. 312, 313, 314
- —— fire, ii. 237;
- —— Guinea, influence of magicians in, i. 337 sq.
- —— Year festival, i. 251
- Ngai, god, ii. 44, 150
- Nias, i. 109, 143
- Nicholson, General, worshipped, i. 404
- Niebuhr, B. G., ii. 269
- Nightingale in magic, i. 154
- Nile, the Upper, rain-makers on the, i. 345 sqq.;
-
- the bride of the, ii. 151
- Nine animals sacrificed daily at a festival, ii. 365
- —— years’ festival at Upsala, ii. 364 sq.
- Noah’s ark, i. 334
- Nonae Caprotinae, ii. 314
- Nootkas, superstitions as to twins among the, i. 263 sq.
- Norse trinities, ii. 364
- Noses bored, i. 94
- Numa, his birthday, ii. 273;
-
- a priestly king, 289
-
- “Numa’s crockery,” ii. 202
- Numbering the herds on St. George’s Day, ii. 338
- Numicius, the river, ii. 181
- Nuns of St. Brigit, ii. 240 sq.
- Nurin, i. 275, 276
- Nusku, Babylonian fire-god, i. 67
- Nyanza, Lake, god of, i. 395
- Oak, its diffusion in Europe, ii. 349 sqq.;
- —— and thunder, the Aryan god of the, ii. 356 sqq.;
-
- sky, rain, and thunder, god of the, 349 sq.
- —— evergreen, in making fire, ii. 251;
-
- the Golden Bough grew on an, 379
- —— branch in rain charm, i. 309
- —— -god married to the oak-goddess, ii. 142;
- —— groves in ancient Ireland, ii. 242 sq.
- —— leaves, crown of, ii. 175, 176 sq., 184
- —— -nymphs at Rome, ii. 172, 185
- —— -tree guarded by the King of the Wood at Nemi, i. 42
- —— -trees, sacrifices to, ii. 366
- —— -wood, Vesta’s fire at Rome fed with, ii. 186;
- —— -woods on the site of ancient Rome, ii. 184 sqq.
- —— -worship of the Druids, ii. 9
- Oaken image dressed as a bride, ii. 140 sq.
- Oaks at Troezen, i. 26;
- Oaths on stones, i. 160 sq.
- Ocrisia, ii. 195
- Octopus in magic, i. 156
- Odin as a magician, i. 241 sq.;
-
- the Norse god of war, ii. 364
- Oedipus, ii. 115
- Oenomaus, ii. 300
- Oesel, island of, i. 329
- Offspring, charms to procure, i. 70 sqq.
- Ojebways, magical images among the, i. 55
- Olaf, King, i. 367
- Old men, government by, in aboriginal Australia, i. 334 sq.
- Oldenberg, Professor H., i. 225 n., 228, 235 n. 1, 269, 270
- Olives planted and gathered by pure boys and virgins, ii. 107
- Olympia, races for the kingdom at, ii. 299 sq.
- Omahas, the, i. 249, 320
- Omens, homoeopathic magic to annul evil omens, i. 170-174
- Omphale and Hercules, ii. 281
- Omumborombonga (Combretum primigenum), the sacred tree of the Herero, ii. 213 sq., 218, 219 sq., 233
- Omuwapu tree (Grevia spec.), ii. 219
- Opprobrious language levelled at goddess to please her, i. 280
- Oracles given by king, i. 377
- Oraons, marriage of Sun and Earth among the, ii. 148;
-
- spring festival of the, 76 sq.
- Oracular spring at Dodona, ii. 172
- Ordeal of battle among the Umbrians, ii. 321
- Orestes at Nemi, i. 10 sq., 21 n. 2, 24;
-
- at Troezen, 26;
- cured of his madness, 161
- Orgies, sexual, as fertility charms, ii. 98 sqq.
- Orontes, the river, ii. 160
- Osiris threatened by magicians, i. 225
- Ostyaks, tree-worship among the, ii. 11
- Ovambo, the, i. 63, 209, ii. 46
- Ovid, ii. 176, 177, 191;
-
- on Nemi, i. 4, 17
- Pacific, human gods in the, i. 386 sqq.
- Padstow, custom of the Hobby Horse at, ii. 68
- Pages, medicine-men, i. 358
- Paint-house, the, ii. 111
- Paintings, prehistoric, of animals in caves, i. 87 n. 1
- Pais, E., i. 23 n.
- Pales, ii. 326, 327, 328, 329, 348
- Pallades, female consorts of Ammon, ii. 135
- Palladius, ii. 314
- Pallene, daughter of Sithon, ii. 307
- Palm-tree, ceremony of tapping it for wine, ii. 100 sq.
-
- See also Date-palm
- Panamara in Caria, i. 29
- Paparuda, i. 273
- Parasitic plants, superstitions as to, ii. 250, 251 sq.
- Parilia, the, ii. 123, 229, 273;
-
- a shepherds’ festival, 325 sqq.
- Parjanya, the ancient Hindoo god of thunder and rain, i. 270, ii. 368 sq.
- Parkinson, R., i. 175
- Parricide, Roman punishment of, ii. 110 n. 2
- Parsees, the, ii. 241
- Partheniai, i. 36 n. 2
- Parthenos as applied to Artemis, i. 36
- Parthian monarchs brothers of the Sun, i. 417 sq.
- Partridge, C., ii. 394 n. 2
- Patara, Apollo at, ii. 135
- Paternity, uncertainty of, a ground for a theological distinction, ii. 135;
- Patriarchal family at Rome, ii. 283
- Paulicians, the, i. 407
- Payaguas, the, i. 330
- Payne, E. J., i. 415 n. 2
- Pear-tree as protector of cattle, ii. 55
- Peat-bogs of Europe, ii. 350 sqq.
- Peking Gazette, i. 355
- Peleus, ii. 278
- Pelew Islands, human gods in, i. 389
- Pelopidae, the, ii. 279
- Pelops, ii. 279
- —— and Hippodamia, ii. 299 sq.
- Penates, the, ii. 205 sq.
- Pennefather River in Queensland, i. 99, 100
- Peoples said to be ignorant of the art of kindling fire, ii. 253 sqq.
- Peperuga, i. 274
- Pepys, S., i. 369, ii. 52, 333
- Pergrubius, a Lithuanian god of the spring, ii. 347 sq.
- Periphas, king of Athens, ii. 177
- Perkunas or Perkuns, the Lithuanian god of thunder and lightning, ii. 365 sqq.;
-
- derivation of his name, 367 n. 3
- Perperia, i. 273
- Perpetual fires, origin of, ii. 253 sqq.;
-
- associated with royal dignity, ii. 261 sqq.
-
- the Incas of, 243 sq.
- Perun, the thunder-god of the Slavs, ii. 365
- Peruvian Indians, i. 56
- —— Vestals, ii. 243 sqq.
- Pessinus, i. 47
- Peter of Dusburg, ii. 366 n. 2
- Phaedra and Hippolytus, i. 25
- Pheneus, lake of, ii. 8
- Phigalia, i. 31
- Philostratus, i. 167
- Phosphorescence of the sea, superstitions as to the, ii. 154 sq.
- Picts, female descent of kingship among the, ii. 280 sq., 286
- Piers, Sir Henry, ii. 59
- Pig, blood of, drunk as a means of inspiration, i. 382;
-
- of Europe, 352 sq.
- Pipal-tree (ficus religiosa), ii. 43
- Pipiles, the, of Central America, ii. 98
- Pity of rain-gods, appeal to, i. 302 sq.
- Placenta (afterbirth) and navel-string, contagious magic of, i. 182-201
- Plantain-trees, navel-strings of Baganda buried at foot of, i. 195
- Plants, homoeopathic magic to make plants grow, i. 136 sqq.;
- Plataea, festival of the Daedala at, ii. 140 sq.
- Plato, i. 45, 104
- Plebeians, the Roman kings, ii. 289
- Pleiades, rising of the, i. 32
- Pliny the Elder, i. 49;
-
- on sacredness of woods, ii. 123;
- the Younger, i. 6
- Ploughing by women as a rain-charm, i. 282 sq.
- Plover in connexion with rain, i. 259, 261
- Plutarch, i. 28, 80, ii. 172, 196, 320 n. 3, 325 n. 3;
-
- on Numa and Egeria, i. 18
- Pole-star, homoeopathic magic of the, i. 166
- Political evolution from democracy to despotism, i. 421
- Polybius, ii. 354
- Polydorus, ii. 31
- Poplar, the white, at Olympia, a substitute for the oak, ii. 220
- Porphyry, i. 390, ii. 12
- Porta Capena at Rome, i. 18
- Porta Querquetulana, ii. 185 n. 3
- Poso in Celebes, i. 379, ii. 29
- Potrimpo, old Prussian god, ii. 248
- Pottery, primitive, employed in Roman ritual, ii. 202 sqq.;
-
- superstitions as to the making of, 204 sq.
- Precautions against witches, ii. 52 sqq.
- Precious stones, homoeopathic magic of, i. 164 sq.
- Pregnancy, ceremony in seventh month of, i. 72 sq.
- Pregnant cows sacrificed to the Earth goddess, ii. 229;
-
- victims sacrificed to ensure fertility, i. 141;
- women employed to fertilise crops and fruit-trees, i. 140 sq.
- Pretenders to divinity among Christians, i. 407 sqq.
- Priest drenched with water as a rain-charm, ii. 77;
-
- rolled on fields as fertility charm, 103;
- of Diana at Nemi, i. 8 sqq.
-
- See also King of the Wood
- Priestesses, inspired, i. 379 sq., 381 sq.
- Priestly kings, i. 44 sqq.
- Priests, magical powers attributed to priests by French peasants, i. 231-233;
-
- inspired, 377 sqq.
- Princesses married to foreigners or men of low birth, ii. 274 sqq.
- Private magic, i. 214 sq.
- Procopius, ii. 365
- Procreative virtue attributed to fire, ii. 233
- Proculus Julius, ii. 182
- Progress, intellectual, dependent on economic progress, i. 218;
-
- social, 421
- Promathion’s History of Italy, ii. 196, 197
- Prometheus, ii. 260
- Prophetic powers conferred by certain springs, ii. 172
- Prophets, the Hebrew, their ethical religion, i. 223
- Propitiation essential to religion, i. 222
- Prostitution before marriage, practice of, ii. 282, 285, 287
- Prothero, G. W., ii. 71 n. 1
- Provence, magical powers attributed to priests in, i. 232
- Prpats, i. 274
- Prunus Padus, L., ii. 344
- Prussians, the old, their worship of trees, ii. 43
- Prytaneum, fire in the, ii. 260
- Psylli, the, i. 331
- Public magic, i. 215
- Purification by fire, ii. 327, 329
- Purificatory rites for sexual crimes, ii. 107 sqq., 115, 116
- Pururavas and Urvasi, ii. 250
- Pythagoras, maxims of, i. 211, 213 sq.
- Pythaists at Athens, i. 33
- Python, sacred, ii. 150
- Quack, the, ii. 81
- Quartz-crystals used in rain-making, i. 254, 255, 304
- Queen of Egypt married to the god Ammon, ii. 131 sqq.;
- Queensland, rain-making in, i. 254 sq.
- Querquetulani, Men of the Oak, ii. 188
- Quirinal hill, the, ii. 182, 185
- Quirinus, ii. 182, 185, 193 n. 1
- Quiteve, the, i. 392
- Quivering of the body in a rain-charm, i. 260, 361
- Ra, the Egyptian sun-god, i. 418, 419
- Race, the King’s, ii. 84;
- Races at Whitsuntide, ii. 69, 84
- Raccoons in rain-charm, i. 288
- Rain, extraction of teeth in connexion with, i. 98 sq.;
- Rain-bird, i. 287
- “Rain-bush,” ii. 46
- —— -charm by ploughing, i. 282 sq.
- —— Country, i. 259
- —— -doctor, i. 271
- —— -god as dragon, i. 297
- —— -gods compelled to give rain by threats and violence, i. 296 sqq.;
-
- appeal to the pity of the, 302 sq.
- Rain King, i. 275, ii. 2
- —— -maker among the Arunta, costume of the, i. 260;
-
- assimilates himself to water, 269 sqq.
- —— makers, their importance in savage communities, i. 247;
-
- in Africa, their rise to political power, 342 sqq., 352;
- on the Upper Nile, 345 sqq.;
- unsuccessful, punished or killed, 345, 352 sqq.
- —— -making by means of the dead, i. 284 sqq.;
-
- by means of animals, 287 sqq.;
- by means of stones, 304 sqq.
- “Rain-stick,” i. 254
- “Rain-stones,” i. 254, 305, 345, 346
- —— -temple, i. 250
- —— totem, i. 258
- Rainbow in rain-charm, picture of, i. 258
- Rajahs among the Malays, supernatural powers attributed to, i. 361
- Ramsay, Sir W. M., i. 36 n. 2
- Rats and mice, teeth of, in magic, i. 178 sqq.
- Raven in wind-charm, i. 320
- Raven’s eggs in magic, i. 154
- Ray, S. H., ii. 208 n. 3
- Red colour in magic, i. 79, 81, 83
- —— Karens of Burma, ii. 69
- —— woollen threads, a charm against witchcraft, ii. 336
- Reddening the faces of gods, custom of, ii. 175 sq.
- Regalia of Malay kings, i. 362 sq.;
-
- supernatural powers of, 398
-
- perhaps a relic of a contest for the kingdom, 308 sqq.
- Regillus, battle of Lake, i. 50
- Reinach, Salomon, i. 27 n. 6, 87 n. 1, ii. 232 n. 2, 241 n. 1
- Reincarnation, belief of the aboriginal Australians in, i. 96, 99 sq.;
-
- certain funeral rites perhaps intended to ensure, 101 sqq.
- Religion defined, i. 222;
-
- two elements of, a theoretical and a practical, 222 sq.;
- opposed in principle to science, 224;
- transition from magic to, 237 sqq., ii. 376 sq.
- —— and magic, i. 220-243, 250, 285, 286, 347;
-
- Hegel on, 423 sqq.
- Religious dramas sometimes originate in magical rites, ii. 142 sq.
- Remulus, ii. 180
- Renan, E., i. 236 n. 1
- Renouf, Sir P. le P., i. 418
- Rex Nemorensis, i. 11
- Rhetra, i. 383
- Rheumatism caused by magic, i. 207 sq., 213
- Rhodians worship the sun, i. 315
- Rhys, Sir John, i. 17 n. 2, ii. 363 n. 4
- Ribald songs in rain-charm, i. 267
- Rice, charm to make rice grow, i. 140;
- Ridgeway, Professor W., ii. 103
- Rig Veda, i. 294;
-
- quoted, ii. 368 sq.
- “Ringing out the grass,” ii. 344
- Rivers as lovers of women in Greek mythology, ii. 161 sq.
- Rivers, Dr. W. H. R., i. 230 n., 403 n. 1, 421 n. 1
- Rivos, harvest-god of Celts in Gaul, i. 17
- Rivros, a Celtic month, i. 17 n. 2
- Robertson, Sir George Scott, i. 133
- Rock-crystals in rain-charms, i. 345
- Rogations, Monday of, ii. 166
- Rolling on the fields as a fertility charm, ii. 103;
-
- at harvest, ii. 104
- —— cakes on the ground for omens, ii. 338
- Roman fire-customs compared to those of the Herero, ii. 227 sqq.
- —— kings as deities in a Sacred Marriage, ii. 172 sq., 192, 193 sq.;
- —— kingship, descent of, in the female line, ii. 270 sq.;
- —— punishment of parricide, 110 n. 2
- Rome, the kings of, ii. 171 sqq.;
-
- oak woods on the site of ancient, 184 sqq.
- Roscher, W. H., ii. 137 n. 1, 383 n. 3
- Roscoe, Rev. J., ii. 276 n. 2, 318 n. 1, 322 n. 2
- Rose, the Little May, ii. 74
- Rostowski, S., ii. 366 n. 2.
- Rouen, St. Romain at, ii. 164 sqq.
- Roumania, rain-making ceremonies in, i. 273 sq.
- Round huts of the ancient Latins, ii. 200 sqq.
- Rouse, Dr. W. H. D., i. 15 n. 3, ii. 82
- Rowan or mountain-ash used as a charm, ii. 331
- —— tree, a protection against witches, ii. 53, 54
- Royalty conservative of old customs, ii. 288
- Rukmini, wife of Krishna, ii. 26
- Runaway slave, charm to bring back a, i. 317
- Runes, the magic, i. 241
- Russia, St. George’s Day in, ii. 332 sqq.
- Russian celebration of Whitsuntide, ii. 64, 93
- —— sect of the Christs, i. 407 sq.
- Sacred beasts in Egypt, i. 29 sq.
- —— groves in ancient Greece and Rome, ii. 121 sqq.
- —— Marriage, the, ii. 120 sqq.
- —— men, i. 386
- —— sticks representing ancestors, ii. 222 sqq.
- —— women, i. 391
- Sacrifices offered to regalia, i. 363, 365;
-
- to trees, 366
- Sacrificial King at Rome, i. 44
- St. Anthony’s fire treated by homoeopathic magic, i. 81 sq.
- —— Bride in the Highlands of Scotland, ii. 94
- —— Bridget, ii. 94 sq., 242.
-
- See St. Brigit
- —— Brigit, holy fire and nuns of, at Kildare, ii. 240 sqq.
- —— Columba, i. 407, ii. 242 sq.
- —— Dasius, ii. 310 n. 1
- —— Eany’s Well, ii. 161
- —— Fillan, well of, ii. 161
- —— Francis of Paola, i. 300
- —— George and the Dragon, ii. 163 sq.;
-
- eve of, a time when witches steal milk from the cows, 334 sqq.
- —— Gervais, spring of, i. 307
- —— Hippolytus, i. 21
- —— James, i. 266;
-
- quoted, 223, 224
- St. John, Eve of, in Sweden, ii. 65;
-
- Sweethearts of, 92
- —— John the Baptist, day of, i. 377;
-
- his Midsummer festival, ii. 273
- —— Leonhard, i. 7 sq.
- —— Mary, Wells of, ii. 161;
-
- in Araceli, 184
- —— Ouen, ii. 165, 168
- —— Paul, i. 407
- —— Peter, as giver of rain, i. 307
- —— Peter’s Day (29th June), ii. 141
- —— Romain and the dragon of Rouen, ii. 164 sqq.;
- —— Sécaire, Mass of, i. 232 sq.
- Saints, violence done to images of saints in Sicily to procure rain, i. 300;
-
- images of saints dipped in water as a rain-charm, 307 sq.
- Sakai, the, i. 360
- Sakkalava, the, i. 397
- Ṣakvarī song, i. 269 sq.
- Sâl trees, ii. 41;
-
- and flowers, 76 sq.
- Salagrama, fossil ammonite, ii. 26, 27 n. 2
- Salic law, re-marriage of widow under, ii. 285
- Salmon, twins thought to be, i. 263
- Salmoneus, King of Elis, i. 310, ii. 177, 181
- Salt, abstinence from, i. 124, 266, ii. 98, 105, 149;
-
- as a charm, 331
- Samagitians, the, ii. 125;
-
- their sacred groves, 43
- Sami wood (Prosopis spicigera), ii. 248, 249, 250 n.
- Samnites, marriage custom of the, ii. 305
- Samoa, gods of, in animal and human form, i. 389
- Sandwich Islands, King of, i. 377.
-
- See also Hawaii
- Santiago, the horse of, i. 267
- Sarah and Abraham, ii. 114
- Sardinia, Midsummer customs in, ii. 92
- Satapatha-Brâhmana, i. 380
- Saturn personified at the Saturnalia, ii. 310 sq.
- —— and Jupiter, ii. 323
- Saturnalia, ii. 272;
- Savile, Lord, his excavations at Nemi, i. 3 n. 2
- Saxo Grammaticus, i. 160, ii. 280
- Saxons, marriage with a stepmother among the, ii. 283;
-
- of Transylvania, 337
- Scaloi, i. 274
- Scamander, the river, supposed to take the virginity of brides, ii. 162
- Scandinavia, female descent of the kingship in, ii. 279 sq.
- Sceptre of Agamemnon, i. 365
- Schinz, Dr. H., ii. 213 n. 2, 218
- Scotland, magical images in, i. 68-70
- Scott, Sir Walter, i. 326
- Scratching the person with the fingers forbidden, i. 254
- Scrofula, kings thought to heal scrofula by their touch, i. 368 sqq.
- Scythian kings, their regalia, i. 365
- Scythians put their kings in bonds, i. 354
- Sea, virgins married to the jinnee of the, ii. 153 sq.;
-
- phosphorescence of the, 154 sq.
- Seasons, Athenian sacrifices to the, i. 310
- Secret societies, i. 340
- Semiramis, ii. 275
- Sena, island of, ii. 241 n. 1
- Seneca, on sacred groves, ii. 123
- Serpent, dried, in ceremony for stopping rain, i. 295 sq.;
-
- or dragon of water, 155 sqq.
- Serpents in relation to St. George, ii. 344 n. 4
- Servia, rain-making ceremony in, i. 273
- Servius on Virbius, i. 20 sq., 40
- —— Tullius, laws of, ii. 115, 129;
- Sewing forbidden, i. 121, 128
- Sexes, influence of the, on vegetation, ii. 97 sqq.;
-
- of plants, 24
- Sexual communism, tradition of, ii. 284
- —— crime, blighting effects attributed to, ii. 107 sqq.
- —— intercourse practised to make the crops and fruits grow, ii. 98 sqq.
- —— orgies as a fertility charm, ii. 98 sqq.
- Shaking of victim as sign of its acceptance, i. 384 sq.
- Shans of Burma, i. 128
- Sheaf of oats made up to represent St. Bride or Bridget, ii. 94 sq.;
-
- the last, 94 n. 2
- Sheep, black, sacrificed for rain, i. 290
- —— driven through fire, ii. 327
- Shepherd’s prayer, ii. 327 sq.
- Shepherds’ festival, ancient Italian, ii. 326 sqq.
- Shetland, witches in, i. 326
- Shrew-mouse in magic, i. 83
- Shuswap Indians, i. 265
- Siam, King of, ii. 262;
-
- divinity of, i. 401
- Sibyl, the, and the Golden Bough, i. 11
- Sicily, attempts to compel the saints to give rain in, i. 299 sq.
- Sick people passed through a hole in an oak, ii. 371
- Sickness, homoeopathic magic for the cure of, i. 78 sqq.
- Silesia, Whitsuntide customs in, ii. 89
- Silk-cotton trees reverenced, ii. 14 sq.
- Silvanus, forest god, ii. 121, 124
- Silver poplar a charm against witchcraft, ii. 336
- Silvii, the family name of the kings of Alba, ii. 178 sqq., 192
- Silvius, first king of Alba, ii. 179
- Similarity in magic, law of, i. 52, 53
- Simplification, danger of excessive simplification in science, i. 332 sq.
- Singer, the best, chosen chief, ii. 298 sq.
- Sins, confession of, i. 266
- Sinuessa, waters of, ii. 161
- Sister’s children preferred to man’s own children, mark of mother-kin, ii. 285
- Sisters of king, licence accorded to, ii. 274 sqq.
- Siva, i. 404, ii. 77, 78
- Skeat, W. W., i. 360 sq.
- Skeleton in rain-charm, i. 284
- Skene, W. F., ii. 286 n. 2
- Skoptsy, the, a Russian sect, ii. 145 n. 2
- Skulls, ancestral, used in magical ceremonies, i. 163;
-
- in rain-charm, 285
- Sky, twins called the children of the, i. 267, 268;
-
- Aryan god of the, ii. 374 sq.
- Slave, charm to bring back a runaway, i. 152, 317
- —— priests at Nemi, i. 11
- Slaves, licence granted to, at Saturnalia, ii. 312;
-
- female, licence accorded to, at the Nonae Caprotinae, 313 sq.
- Slavs, tree-worship among the heathen, ii. 9;
-
- the thunder-god Perun, of the, 365
- Sleep, charms employed by burglars to cause, i. 148 sq.
- “Sleep of war,” ii. 147
- Smith, W. Robertson, i. 301 n. 2
- Smiths sacred, i. 349
- Smoke made as a rain-charm, i. 249;
-
- of cedar inhaled as means of inspiration, 383 sq.;
- as a charm against witchcraft, ii. 330
- Snake-bites, charms against, i. 152 sq.
- —— skin a charm against witchcraft, ii. 335
- Snakes, human wives of, ii. 149, 150
- “Sober” sacrifices, i. 311 n. 1
- Social progress, i. 420
- Sodza, a lightning goddess, ii. 370
- Sofala, King of, i. 392
- Sogamozo, the pontiff of, i. 416
- Sogble, a lightning god, ii. 370
- Solar myth theory, i. 333
- Somerville, Professor W., ii. 328 n. 4
- Sophocles, ii. 115, 161
- Sorcerers. See Magicians, Medicine-men
- Sorcery. See Magic
- Sorrows, Master of, i. 280
- Soul, external, in afterbirth (placenta) or navel-string, i. 200 sq.
- Souls ascribed to trees, ii. 12 sqq.;
-
- of ancestors supposed to be in fire on the hearth, 232
- Sowing, curses at, i. 281;
-
- their relation to Castor and Pollux, 48-50
- Spartan sacrifice of horses to the sun, i. 315 sq.
- Spencer and Gillen, i. 89, 107 n. 4
- Spieth, J., i. 397
- Spinning forbidden, i. 113 sq.
- Spirit, Brethren of the Free, i. 408
- Spiritual husbands, ii. 316 sq.
- Spittle, divination by, i. 99;
-
- used in magic, 57
- Spring, oracular at Dodona, ii. 172
- Springs troubled to procure rain, i. 301;
-
- which confer prophetic powers, ii. 172
- Squirting water as a rain-charm, i. 249 sq., 277 sq.
- Star, falling, in magic, i. 84
- Stepmother, marriage with a, among the Saxons, ii. 283
- Stewart, C. S., i. 387 n. 1
- Sticks, sacred, representing ancestors, ii. 222 sqq.
- Stone, holed, in magic, i. 313
- —— curlew in magic, i. 80
- —— throwing as a fertility charm, i. 39
- Stones tied to trees to make them bear fruit, i. 140;
-
- oaths upon, 160 sq.;
- homoeopathic magic of, 160 sqq.;
- employed to make fruits and crops grow, 162 sqq.;
- precious, homoeopathic magic of, 164 sq.;
- the Day of, 279;
- rain-making by means of, 304 sqq.;
- in charms to make the sun shine, 312, 313, 314;
- put in trees to prevent sun from setting, 318;
- in wind charms, 319, 322 sq.
- Storeroom (penus), sacred, ii. 205 sq.
- Strabo, ii. 305
- Stubbes, P., ii. 66
- Subincision, use of blood shed at, i. 92, 94 sq.
- Succession to the chieftainship or kingship alternating between several families, ii. 292 sqq.
- —— to the kingdom, in ancient Latium, ii. 266 sqq.;
- Sulka, the, of New Britain, ii. 148
- Sumatra, i. 58, 71
- Summer, bringing in the, ii. 74
- Sun, homoeopathic magic of setting, i. 165 sq.;
-
- supposed to send new teeth, 181;
- magical control of the, 311 sqq.;
- charms to cause the sun to shine, 311 sqq.;
- eclipse of, ceremonies at 311, 312;
- human sacrifices to the 314 sq.;
- chief deity of the Rhodians, 315;
- supposed to drive in chariot, 315;
- caught by net or string, 316;
- charms to prevent the sun from going down, 316 sqq.;
- the father of the Incas, 415;
- Parthian monarchs the brothers of the, 417 sq.;
- sanctuary of the, ii. 107;
- high priest of the, 146 sq.;
- marriage of a woman to the, 146 sq.;
- worshipped by the Blackfoot Indians, 146;
- round temple of the, 147;
- temple of the Sun at Cuzco, 243;
- virgins of the Sun in Peru, 243 sqq.;
- the Great, title of chief, 262, 263
- —— and Earth, marriage of the, ii. 98 sq., 148
- —— -god, no wine offered to the, i. 311
- —— -god Ra in Egypt, i. 418, 419
- —— goddess, i. 417
- Superstitions as to the making of pottery, ii. 204 sq.
- Svayamvara, ii. 306
- Swami Bhaskaranandaji Saraswati, i. 404
- Swearing on stones, i. 160 sq.
- Sweden, midsummer customs in, ii. 65;
- Swedes sacrifice their kings, i. 366 sq.
- Sweethearts of St. John, ii. 92
- Swine, herds of, in ancient Italy, ii. 354
- Sycamores worshipped, ii. 15;
-
- sacred among the Gallas, 34
- Sylvii or Woods, the kings of Alba, ii. 379
- Sympathetic Magic, i. 51 sqq.;
-
- its two branches, 54;
- examples of, 55 sqq.
- See also Magic
- Syria, St. George in, ii. 346
- Taara, the thunder-god of the Esthonians, ii. 367
- Taboo, a negative magic, i. 111 sqq.
- Taboos, homoeopathic, i. 116;
-
- contagious, 117;
- on food, 117 sqq.;
- laid on the parents of twins, 262, 263 sq., 266;
- observed after house-building, ii. 40
- Tacitus, ii. 285
- Tagales, the, ii. 36
- Tahiti, kings of, deified, i. 388
- “Tail-money,” ii. 331
- Tāli, tying the, ii. 57 n. 4
- Tamarinds, sacred, ii. 42, 44
- Tammuz or Adonis, ii. 346
- Tana, power of the disease-makers in, i. 341
- Tanaquil, the Queen, ii. 195
- Taoism, religious head of, i. 413 sqq.
- Tapio, woodland god, ii. 124
- Tarahumares of Mexico, i. 249
- Tarquin the Elder, ii. 195
- —— the Proud, his attempt to shift the line of descent of the kingship, ii. 291 sq.
- Tasmanians, the, ii. 257
- Tatius, death of, ii. 320
- Tauric Diana, i. 10 sq., 24
- Taylor, Isaac, ii. 189 n. 3
- Teeth, ceremony of knocking out teeth at initiation, i. 97 sqq.;
-
- extraction of teeth in connexion with rain, 98 sq.;
- charms to strengthen, 153, 157;
- contagious magic of, 176-182;
- of rats and mice in magic, 178 sqq.
- Telamon, ii. 278
- Telchines, the, of Rhodes, i. 310
- Telepathy, magical, i. 119 sqq.;
-
- in hunting and fishing, 120 sqq.;
- in war, 126 sqq.;
- in voyages, 126
- Tertullian, i. 407;
-
- on the Etruscan crown, ii. 175 n. 1
- Teucer, ii. 278
- Teutonic kings, i. 47;
-
- thunder god, ii. 364
-
- high priests of Ammon at, 134
- Theocritus, witch in, i. 206
- Theogamy, divine marriage, ii. 121
- Theophrastus, on the woods of Latium, ii. 188
- Theopompus, ii. 287
- Thevet, F. A., i. 358
- Thieves’ candles, i. 148, 149
- Things, homoeopathic magic of inanimate, i. 157 sqq.
- Thistles, a charm against witchcraft, ii. 339, 340
- Thompson Indians, i. 70, 132;
-
- the fire-drill of the, ii. 208
- Thor, the Norse thunder god, ii. 364
- Thorn-bushes as charms against witches, ii. 338
- Thoth, Egyptian god, ii. 131
- Threatening the thunder god, ii. 183 n. 2
- Thrice born, said of Brahmans, i. 381
- Thrones, sanctity of, i. 365
- Thunder, imitation of, i. 248;
- —— and oak, the Aryan god of the, ii. 356 sqq.
- Thunder-bird, i. 309
- —— god, threatening the, ii. 183 n. 2;
-
- conceived as a deity of fertility, 368 sqq.
-
- flint implements regarded as, 374
- Thunderstorms, disappearance of Roman kings in, ii. 181 sqq.
- Thurston, E., i. 56 n. 3
- Thyiads, the, i. 46
- Tibet, the Grand Lamas of, i. 411 sq.
- Tides, homoeopathic magic of the, i. 166 sqq.
- Tiele, C. P., i. 419 sq.
- Tifata, Mount, ii. 380
- Timber, homoeopathic magic of house timber, i. 146;
-
- of houses, tree-spirits propitiated in, ii. 39 sq.
- Timor, telepathy of high-priest of, in war, i. 128 sq.
- Tinneh Indians, the, i. 357
- Toad in charm against storms, i. 325
- Toaripi or Motumotu, the, in New Guinea, i. 125, 337
- Toboongkoos, the, ii. 35
- Todas, the, i. 56;
-
- divine milkmen of the, 402 sq.;
- magic and medicine among the, 421 n. 1
- Togoland, i. 265
- Tomori, the, of Celebes, ii. 29, 35, 110
- Tonga, chiefs of, believed to heal scrofula, i. 371
- Tonquin, kings of, responsible for drought and dearth, i. 355
- Töppen, M., ii. 365 n. 5
- Toradjas, the, i. 109, 114, 129, 159
- Torres Straits, i. 59
- Tortoise, magic of, i. 151, 170
- Totem, confusion between a man and his totem, i. 107 sq.
- Totemism in Central Australia not a religion, i. 107 sq.
- Totems in Central Australia, magical ceremonies for the multiplication of, i. 85 sqq.;
-
- custom of eating the, 107
- Touch-me-not (Impatiens sp.), ii. 77
- Touching for the King’s Evil (scrofula), i. 368 sqq.
- Transmigrations of human deities, i. 410 sqq.
- Tree, life of child connected with, i. 184;
- —— -spirits, ii. 7 sqq.;
- Tree-worship among the European families of the Aryan stock, ii. 9 sqq.;
-
- in modern Europe, relics of, 59 sqq.
- Trees, marriage to, i. 40 sq., ii. 57;
-
- extracted teeth placed in, i. 98;
- burial in, 102;
- navel-strings placed in, 182, 183, 185, 186;
- afterbirth (placenta) placed in, 182, 187, 190, 191, 194, 199;
- worship of, ii. 7 sqq.;
- regarded as animate, 12 sqq.;
- sacrifices to, 15, 16 sq., 34, 44, 46, 47;
- sensitive, 18;
- apologies offered to trees for cutting them down, 18 sq., 36 sq.;
- bleeding, 18, 20, 33;
- threatened to make them bear fruit, 20 sqq.;
- married to each other, 24 sqq.;
- animated by the souls of the dead, 29 sqq.;
- planted on graves, 31;
- as the abode of spirits, 33 sqq.;
- ceremonies at cutting down, 34 sqq.;
- drenched with water as a rain-charm, 47;
- grant women an easy delivery, 57 sq.
-
- smeared with blood, 367
- Trinity, the Hindoo, i. 225, 404;
-
- the Norse, ii. 364
- Triumph, the Roman, ii. 174
- Troezen, sanctuary of Hippolytus at, i. 24 sq.
- Troy, sanctuary of Athena at, ii. 284
- “True Man, the,” i. 413
- Trumpets, sacred, ii. 24
- Tshi-speaking peoples of Gold Coast, i. 132
- Tullius Hostilius, killed by lightning, ii. 181, 320
- Tumleo, i. 213
- Turner, Dr. George, i. 341
- Turner’s picture of “The Golden Bough,” i. 1
- Turning or whirling round, custom of, observed by mummers, i. 273, 275, ii. 74, 80, 81, 87
- “Twin,” name applied by the Baganda to the navel-string, i. 195, 196
- Twins, i. 145;
-
- in war, 49 n. 3;
- taboos laid on parents of, 262, 263 sq.;
- supposed to possess magical powers, especially over the weather and rain, 262-269;
- supposed to be salmon, 263;
- thought to be related to grizzly-bears, 264 sq.;
- thought to be related to apes, 265;
- thought to be the sons of lightning, 266;
- called the children of the sky, 267, 268;
- water poured on graves of twins as a rain-charm, 268;
- customs of the Baganda in regard to, ii. 102 sq.
- Two-headed bust at Nemi, portrait of the King of the Wood, i. 41 sq.
- Tydeus, ii. 278
- Tylor, E. B., i. 53 n. 1, ii. 208, 244 n. 1, 374 n. 2;
-
- on fertilisation of date-palm, 25 n.
- Tyndarids (Castor and Pollux), i. 49
- Uganda, Queen Dowager and Queen Sister in, ii. 275 sq.
- Ulysses and Aeolus, i. 326;
-
- and Penelope, ii. 300
- Umbrians, ordeal of battle among the, ii. 321
- Uncle, maternal, preferred to father, mark of mother-kin, ii. 285
- Upsala, sacred grove at, ii. 9;
- Urns, funereal, in shape of huts, ii. 201 sq.
- Urvasi and Pururavas, ii. 250
- Vallabhacharyas, the, Hindoo sect, ii. 160
- Varro, ii. 185, 200, 326, 381
- Vatican hill, the, ii. 186
- Vaughan Stevens, H., ii. 236 n. 1
- Vegetation, influence of the sexes on, ii. 97 sqq.;
-
- spirit of, represented by a king or queen, ii. 84, 87, 88;
- newly awakened in spring, ii. 70;
- brought to houses, 74;
- represented by mummers dressed in leaves, branches, and flowers, 74 sqq., 78 sqq.;
- represented by a tree and a living man, 76;
- represented in duplicate by a girl and an effigy, 78;
- men and women masquerading as, 120
-
- breeders of horses, i. 27
- Ventriloquism a basis of political power, i. 347
- Venus (Aphrodite) and Adonis, i. 21, 25, 40, 41
- Verrall, A. W., ii. 25 n. 2
- Vesta, her sacred fires in Latium, i. 13 sq.;
- Vestal fire at Rome a successor of the fire on the king’s hearth, ii. 200 sqq.;
- Vestals, house of the, ii. 201;
-
- of the Herero, 213, 214;
- custom of burying alive unfaithful Vestals, 228;
- adore the male organ, 229;
- rites performed by them for the fertility of the earth and the fecundity of cattle, 229, 326;
- African, 150;
- at Rome the wives or daughters of the kings, 228;
- Celtic, 241 n. 1;
- Peruvian, 243 sqq.;
- in Yucatan, 245 sq.
- Victims give signs of inspiration by shaking themselves, i. 384 sq.
- Victoria, the late Queen, worshipped in Orissa, i. 404
- Victoria Nyanza, god of the, ii. 150
- Viehe, Rev. G., ii. 213 n. 2, 223 sq.
- Vines blessed on the Assumption of the Virgin (15th August), i. 14 sq.
- Violent deaths of the Roman kings, ii. 313 sqq.
- Viracocha, i. 56
- Virbius, the slope of, i. 4 n. 5, ii. 321;
-
- the mate of Diana at Nemi, i. 19-21, 40 sq., ii. 129;
- etymology of the name, 379 n. 5
-
- an antiquary as well as a poet, 178
- Virgin, the Assumption of the, in relation to Diana, i. 14-16;
-
- festival of the, in the Armenian Church, 16;
- Mary of Kevlaar, i. 77;
- priestesses in Peru, Mexico, and Yucatan, ii. 243 sqq.
- Virginity offered to rivers, ii. 162
- Virility, hierophant at Eleusis temporarily deprived of his, ii. 130;
-
- sacrifice of, to a goddess, 144 sq.
- Vishnu, ii. 26
- Vitellius at Nemi, i. 5
- Vituperation thought to cause rain, i. 278
- Votive offerings at Nemi, i. 4, 6, 12, 19, 23
- Voyages, telepathy in, i. 126
- Vulcan, father of Caeculus, ii. 197
- Vulture, magic of, i. 151
- Wagogo, the, i. 123
- Wagtail, the yellow, in magic, i. 79
- Walber, the, ii. 75
- Waldemar, I., King of Denmark, i. 367
- Wallace, Sir D. Mackenzie, i. 407 sq.
- Walos, the, of Senegal, i. 370
- Walpurgis Night, ii. 52, 54, 55, 127
- Walton, Izaak, i. 326 n. 2
- War, telepathy in, i. 126 sqq.
- “War, the sleep of,” ii. 147
- Ward, Professor H. Marshall, ii. 252, 315 n. 1
- Ward, Professor James, i. 423
- Warramunga, the, i. 93, 95, 99
- Wasps in magic, i. 152
- Water sprinkled as rain-charm, i. 248 sqq.;
-
- serpent or dragon of, ii. 155 sqq.
- —— and Fire, kings of, ii. 3 sqq.
- —— -lilies, charms to make water-lilies grow, i. 95, 97, 98
- —— nymphs, fertilising virtue of, ii. 162
- —— -spirits, propitiation of, ii. 76;
- —— totem, i. 259
- Waterfalls, spirits of, ii. 156, 157
- Wax melted in magic, i. 77
- Wealth acquired by magicians, i. 347, 348, 351, 352
- Weapon and wound, contagious magic of, i. 201 sqq.
- Weaving and twining thread forbidden, i. 131
- Wellhausen, J., i. 303
- Wells cleansed as rain-charm, i. 267;
- Wends, their superstition as to oaks, ii. 55
- Werner, Miss A., ii. 317 n. 1
- Wernicke, quoted, i. 35 sq.
- Wetting people with water as a rain-charm, i. 250, 251, 269 sq., 272, 273, 274, 275, 277 sq., ii. 77
- Whale-fishing, telepathy in, i. 121
- Whirling or turning round, custom of, observed by mummers, i. 273, 275, ii. 74, 80, 81, 87
- Whirlwind, attacking the, i. 329 sqq.
- White bulls sacrificed, ii. 188 sq.
- —— horses, sacred, ii. 174 n. 2
- —— poplar, the, at Olympia, ii. 220
- —— thorn, a charm against witches, ii. 191
- —— victims sacrificed for sunshine, i. 291, 292
- Whitekirk, ii. 161
- Whit-Monday, the king’s game on, ii. 89, 103
- Whitsun-bride in Denmark, ii. 91 sq.
- Whitsunday customs in Russia, ii. 64, 93;
- —— Bride, the, ii. 89, 96
- —— Basket, the, ii. 83
- —— Flower, ii. 80
- —— King, ii. 84, 89, 90
- —— -lout, the, ii. 81
- —— Man, the Little, ii. 81
- —— Queen, ii. 87, 90
- Widow, re-marriage of, in Salic law, ii. 285 sq.
- Wiedemann, A., i. 230 sq.
- Wiglet and Feng, ii. 281, 283
- Wilhelmina, a Bohemian woman, worshipped, i. 409
- Wilkinson, R. J., ii. 383 n. 1
- William the Third, i. 369
- Willow tree on St. George’s Day, ii. 76
- Wind, magical control of the, i. 319 sqq.;
-
- charms to make the wind drop, 320;
- fighting and killing the spirit of the, 327 sqq.
- —— clan, i. 320
- —— of the Cross, i. 325
- —— doctor, i. 321
- Winds tied up in knots, i. 326
- Wine not offered to the sun-god, i. 311
- Wiradjuri tribe, i. 335
- Wissowa, Professor G., i. 22 n. 5, 23 n., ii. 382 n. 1
- Witches raising the wind, i. 322, 326;
- Witches’ sabbath on the Eve of St. George, ii. 335, 338
- Witchetty grubs, ceremony for the multiplication of, i. 85
- “Wives of Marduk,” ii. 130
- Wizards who raise winds, i. 323 sqq.;
-
- Finnish, 325
- Wolves in relation to horses, i. 27;
- Women, fruitful, supposed to fertilise crops and fruit-trees, i. 140 sq.;
- —— barren, thought to sterilise gardens, i. 142;
-
- fertilised by trees, ii. 316 sqq.
- Wood, fire kindled by the friction of, ii. 207 sqq., 235 sqq., 243, 248 sqq., 258 sq., 262, 263, 336, 366, 372
- Wood, the King of the, i. 1 sqq.;
-
- Lord of the, ii. 36
- Woods, species of, used in making fire by friction, ii. 248-252
- Wordsworth, W., i. 104
- Worship of trees, ii. 7 sqq.;
-
- of the oak, 349 sqq.
- Wotyaks, the, ii. 43, 145, 146
- Wound and weapon, contagious magic of, i. 201 sqq.
- Wyse, Miss A., ii. 88 n. 1
- Wyse, William, i. 101 n. 2, 105 n. 5, ii. 356 n. 3
- Yakuts, the, i. 319
- Yam vines, continence at training, ii. 105 sq.
- Yegory or Yury (St. George), ii. 332, 333
- Yellow birds in magic, i. 79 sq.
- —— colour in magic, i. 79 sqq.
- —— River, girls married to the, ii. 152
- Ynglingar family, ii. 279
- Yorubas, the, i. 364;
- Yucatan, Vestals in, ii. 245 sq.
- Yuracares, the, of Bolivia, ii. 204
- Zela, i. 47
- Zeus, Greek kings called, ii. 177, 361;
- —— and Demeter, their marriage at Eleusis, ii. 138 sq.
- —— and Dione, at Dodona, ii. 189
- —— and Hera, sacred marriage of, ii. 140 sq., 142 sq.
- —— at Dodona, ii. 177;
-
- priests of, 248
- —— at Panamara in Caria, i. 28
- —— Dictaean, ii. 122
- —— Lightning, i. 33
- —— Lycaeus, i. 309
- —— Panhellenian, ii. 359
- —— Rainy, ii. 376
- —— Showery, ii. 360
- —— the Descender, ii. 361
- Zimmer, H., ii. 286 n. 2
- Zulus, foods tabooed among the, i. 118 sq.
THE END
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Footnotes
1. A. Bastian, Die deutsche Expedition an der Loango-Küste, ii. 230.
2. “Excursion de M. Brun-Rollet dans la région supérieure du Nil,” Bulletin de la Société de Géographie (Paris), IVme Série, iv. (1852) pp. 421-423; ib. viii. (1854) pp. 387 sq.; Brun-Rollet, Le Nil Blanc et le Soudan (Paris, 1855), pp. 227 sqq. As to the rain-making chiefs of this region see above, vol. i. pp. 345 sqq. As to the distress and privations endured by these people in the dry season, see E. de Pruyssenaere, “Reisen und Forschungen im Gebiete des Weissen und Blauen Nil,” Petermann’s Mittheilungen, Ergänzungsheft No. 50 (Gotha, 1877), p. 23.
3. W. Munzinger, Ostafrikanische Studien (Schaffhausen, 1864), p. 474.
4. Mgr. Cuénot, in Annales de la Propagation de la Foi, xiii. (1841) p. 143; H. Mouhot, Travels in the Central Parts of Indo-China (London, 1864), ii. 35; A. Bastian, “Beiträge zur Kenntniss der Gebirgsstämme in Kambodia,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, i. (1866) p. 37; J. Moura, Le Royaume du Cambodge (Paris, 1883), i. 432-436; E. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” in Cochinchine Française: Excursions et reconnaissances, No. 16 (Saigon, 1883), pp. 172 sq.; id., Notes sur le Laos (Saigon, 1885), p. 60; Le Capitaine Cupet, “Chez les populations sauvages du Sud de l’Annam,” Tour du monde, No. 1682, April 1, 1893, pp. 193-204; id., in Mission Pavie, Indo-Chine 1879-1895, Géographie et voyages, iii. (Paris, 1900) pp. 297-318; Tournier, Notice sur le Laos Français (Hanoi, 1900), pp. 111 sq.; A. Lavallée, “Notes ethnographiques sur diverses tribus du Sud-Est de l’Inde-Chine,” Bulletin de l’École Française d’Extrême-Orient, i. (Hanoi, 1901) pp. 303 sq. Mgr. Cuénot mentions only the King of Fire. Bastian speaks as if the King of Fire was also the King of Water. Both writers report at second hand.
5. Caesar, Bell. Gall. vi. 25.
6. Julian, Fragm. 4, ed. Hertlein, pp. 608 sq. On the vast woods of Germany, their coolness and shade, see also Pliny, Nat. Hist. xvi. 5.
7. Ch. Elton, Origins of English History (London, 1882), pp. 3, 106 sq., 224.
8. W. Helbig, Die Italiker in der Poebene (Leipsic, 1879), pp. 25 sq.
9. H. Nissen, Italische Landeskunde, i. (Berlin, 1883) pp. 431 sqq.
10. Livy, ix. 36-38. The Ciminian mountains (Monte Cimino) are still clothed with dense woods of majestic oaks and chestnuts. Modern writers suppose that Livy has exaggerated the terrors and difficulties of the forest. See G. Dennis, Cities and Cemeteries of Etruria, 3rd Ed., i. 146-149.
11. C. Neumann und J. Partsch, Physikalische Geographie von Griechenland (Breslau, 1885), pp. 357 sqq. I am told that the dark blue waters of the lake of Pheneus, which still reflected the sombre pine-forests of the surrounding mountains when I travelled in Arcadia in the bright unforgetable autumn days of 1895, have since disappeared, the subterranean chasms which drain this basin having been, whether accidentally or artificially, cleared so as to allow the pent-up waters to escape. The acres which the peasants have thereby added to their fields will hardly console future travellers for the loss of the watery mirror, which was one of the most beautiful, as it was one of the rarest, scenes in the parched land of Greece.
12. J. Grimm, Deutsche Mythologie, 4th Ed., i. 53 sqq.; O. Schrader, Reallexikon der indo-germanischen Altertumskunde (Strasburg, 1901), s.v. “Tempel,” pp. 855 sqq.
13. Pliny, Nat. Hist. xvi. 249 sqq.; Maximus Tyrius, Dissert. viii. 8.
14. O. Schrader, op. cit. pp. 857 sq.
15. Tacitus, Germania, 9, 39, 40, 43; id., Annals, ii. 12, iv. 73; id., Hist. iv. 14; J. Grimm, Deutsche Mythologie, 4th Ed., pp. 541 sqq.; Bavaria Landes- und Volkeskunde des Königreichs Bayern, iii. 929 sq.
16. J. Grimm, Deutsche Rechtsalterthümer, pp. 519 sq.; W. Mannhardt, Baumkultus (Berlin, 1875), pp. 26 sqq.
17. Adam of Bremen, Descriptio insularum Aquilonis, 27 (Migne’s Patrologia Latina, vol. cxlvi. col. 644).
18. L. Leger, La Mythologie slave (Paris, 1901), pp. 73-75, 188-190.
19. Mathias Michov, “De Sarmatia Asiana atque Europea,” in Simon Grynaeus’s Novus Orbis regionum ac insularum veteribus incognitarum (Paris, 1532), pp. 455 sq. [wrongly numbered 445, 446]; Martin Cromer, De origine et rebus gestis Polonorum (Basel, 1568), p. 241; Fabricius, Livonicae historiae compendiosa series (Scriptores rerum Livonicarum, ii. (Riga and Leipsic, 1848) p. 441).
20. See C. Bötticher, Der Baumkultus der Hellenen (Berlin, 1856); L. Preller, Römische Mythologie, 3rd. Ed., i. 105-114.
21. The Classical Review, xix. (1905) p. 331, referring to an inscription found in Cos some years ago.
22. Pliny, Nat. Hist. xv. 77; Tacitus, Ann. xiii. 58. The fig-tree is represented on Roman coins and on the great marble reliefs which stand in the Forum. See E. Babelon, Monnaies de la République romaine, ii. 336 sq.; R. Lanciani, Ruins and Excavations of Ancient Rome (London, 1897), p. 258; E. Petersen, Vom alten Rom (Leipsic, 1900), pp. 26, 27.
23. Plutarch, Romulus, 20.
24. K. Rhamm, “Der heidnische Gottesdienst des finnischen Stammes,” Globus, lxvii. (1895) pp. 343, 348. This article is an abstract of a Finnish book Suomen suvun pakanillinen jumalen palvelus, by J. Krohn (Helsingfors, 1894).
25. “Heilige Haine und Bäume der Finnen,” Globus, lix. (1891) pp. 350 sq.
26. P. S. Pallas, Reise durch verschiedene Provinzen des russischen Reichs (St. Petersburg, 1771-1776), iii. 60 sq.
27. Porphyry, De abstinentia, i. 6. This was an opinion of the Stoic and Peripatetic philosophy.
28. Washington Matthews, Ethnography and Philology of the Hidatsa Indians (Washington, 1877), pp. 48 sq.
29. L. H. Morgan, League of the Iroquois (Rochester, 1851), pp. 162, 164.
30. J. L. Krapf, Travels, Researches, and Missionary Labours during an Eighteen Years’ Residence in Eastern Africa (London, 1860), p. 198.
31. Rev. Lorimer Fison, in a letter to the author dated November 3, 1898.
32. J. Teit, “The Thompson Indians of British Columbia,” p. 349 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv.).
33. C. Hupe, “Over de godsdienst, zeden enz. der Dajakkers,” Tijdschrift voor Neêrlands Indië, 1846 (Batavia), dl. iii. p. 158.
34. De la Loubere, Du royaume de Siam (Amsterdam, 1691), i. 382. Compare Mgr. Bruguière, in Annales de l’Association de la Propagation de la Foi, v. (1831) p. 127.
35. The Buddhist conception of trees as animated often comes out in the Jatakas. For examples see H. Oldenberg, Die Religion des Veda, pp. 259 sqq.; The Jātaka, bk. xii. No. 465, vol. iv. pp. 96 sqq. (English translation edited by E. B. Cowell).
36. J. J. M. de Groot, The Religious System of China, iv. (Leyden, 1901) pp. 272 sqq.
37. J. J. M. de Groot, The Religious System of China, v. (Leyden, 1907) p. 663.
38. F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven (Münster i. W., 1890), p. 33.
39. A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast (London, 1890), pp. 49 sqq. Compare id., The Tshi-speaking Peoples of the Gold Coast (London, 1887), pp. 34 sqq.; Missions Catholiques, ix. (1877) p. 71.
40. G. Maspero, Histoire ancienne des peuples de l’Orient classique: les origines (Paris, 1895), pp. 121 sq.
41. Merolla, “Voyage to Congo,” in Pinkerton’s Voyages and Travels, xvi. 236.
42. C. C. von der Decken, Reisen in Ost-Afrika (Leipsic and Heidelberg, 1869-1871), i. 216. The writer does not describe the mode of appeasing the tree-spirit in the case mentioned. As to the Wanika beliefs, see above, p. 12.
43. Sir Harry Johnston, The Uganda Protectorate (London, 1902), ii. 832.
44. J. B. L. Durand, Voyage au Sénégal (Paris, 1802), p. 119.
45. S. J. Curtiss, Primitive Semitic Religion To-day (Chicago, 1902), p. 94.
46. A. d’Orbigny, Voyage dans l’Amérique Méridionale (Paris and Strasburg, 1839-1843), ii. 157, 159 sq.
47. A. W. Nieuwenhuis, In Centraal-Borneo (Leyden, 1900), i. 146.
48. H. H. Romilly, From my Verandah in New Guinea (London, 1889), p. 86.
49. D. C. J. Ibbetson, Outlines of Panjab Ethnography (Calcutta, 1883), p. 120.
50. W. von Schulenberg, “Volkskundliche Mittheilungen aus der Mark,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte (1896), p. 189. Compare A. Kuhn und W. Schwartz, Nord-deutsche Sagen, Märchen und Gebräuche, p. 407, § 142; E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 463, § 208; A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen, ii. pp. 108 sq., §§ 326, 327, p. 116, §§ 356, 358; A. Birlinger, Volksthümliches aus Schwaben, i. pp. 464 sq., § 6; K. Bartsch, Sagen, Märchen und Gebräuche aus Meklenburg, ii. 228 sq.; W. Kolbe, Hessische Volks-Sitten und Gebräuche, 2nd Ed., p. 29; R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 234; R. Wuttke, Sächsische Volkskunde 2nd Ed., (Dresden, 1901), p. 370. The custom has been discussed by U. Jahn, Die deutschen Opfergebräuche bei Ackerbau und Viehzucht (Breslau, 1884), pp. 214-220. He comes to the conclusion, which I cannot but regard as erroneous, that the custom was in origin a rational precaution to keep the caterpillars from the trees. Compare the marriage of trees, below, pp. 24 sqq.
51. J. Aubrey, Remaines of Gentilisme and Judaisme (London, 1881), p. 247.
52. Peter Jones, History of the Ojebway Indians, p. 104.
53. J. J. M. de Groot, Religious System of China, iv. 274.
54. A. Peter, Volksthümliches aus Österreichisch-Schlesien (Troppau, 1865-67), ii. 30.
55. P. Wagler, Die Eiche in alter und neuer Zeit, ii. (Berlin, 1891) p. 56 note 1.
56. A. Bastian, Indonesien, i. 154; compare id., Die Völker des östlichen Asien, ii. 457 sq., iii. 251 sq., iv. 42 sq.
57. J. de los Reyes y Florentino, “Die religiosen Anschauungen der Ilocanen (Luzon),” Mittheilungen der k. k. Geograph. Gesellschaft in Wien, xxxi. (1888) p. 556.
58. F. Gardner, “Philippine (Tagalog) Superstitions,” Journal of American Folk-lore, xix. (1906) p. 191. These superstitions are translated from an old and rare work La Pratica del ministerio, by Padre Tomas Ortiz (Manila, 1713).
59. Th. Nöldeke, “Tigre-Texte,” Zeitschrift für Assyriologie, xxiv. (1910) p. 298, referring to E. Littmann, Publications of the Princeton Expedition to Abyssinia (Leyden, 1910).
60. J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 394-396.
61. J. H. Neumann, “De tĕndi in verband met Si Dajang,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlviii. (1904) pp. 124 sq.
62. From a letter of the Rev. J. Roscoe, written in Busoga, 21st May, 1908.
63. Satapatha-Brâhmana, translated by J. Eggeling, Part II. pp. 165 sq. (Sacred Books of the East, vol. xxvi.); H. Oldenberg, Die Religion des Veda, pp. 256 sq.
64. De la Loubere, Du royaume de Siam (Amsterdam, 1691), i. 383.
65. G. Turner, Samoa, p. 63.
66. I. v. Zingerle, “Der heilige Baum bei Nauders,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859), pp. 33 sqq. According to Lucan (Pharsal. iii. 429-431), the soldiers whom Caesar ordered to cut down the sacred oak-grove of the Druids at Marseilles believed that the axes would rebound from the trees and wound themselves.
67. W. W. Skeat, Malay Magic, pp. 198 sq. As to the durian-tree and its fruit, see A. R. Wallace, The Malay Archipelago 6th Ed., (London, 1877), pp. 74 sqq.
68. W. G. Aston, Shinto (London, 1905), p. 165.
69. F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 34; A. Strausz, Die Bulgaren (Leipsic, 1898), p. 352. Compare R. F. Kaindl, “Aus der Volksüberlieferung der Bojken,” Globus, lxxix. (1901) p. 152.
70. G. Pitrè, Spettacoli e feste popolari (Palermo, 1881), p. 221; id., Usi e costumi, credenze e pregiudizi del popolo siciliano, iii. (Palermo, 1889) p. 111; G. Vuillier, “Chez les magiciens et les sorciers de la Corrèze,” Tour du monde, N.S. v. (1899) p. 512.
71. M. Tchéraz, “Notes sur la mythologie Arménienne,” Transactions of the Ninth International Congress of Orientalists (London, 1893), ii. 827. Compare M. Abeghian, Der armenische Volksglaube (Leipsic, 1899), p. 60.
72. G. Finamore, Credenze, usi, e costumi abruzzesi (Palermo, 1890), pp. 162 sq.
73. Georgeakis et Pineau, Folk-lore de Lesbos (Paris, 1894), p. 354.
74. Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten (St. Petersburg, 1854), p. 134.
75. M. J. van Baarda, “Fabelen, Verhalen, en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 511.
76. A. G. Vorderman, “Planten-animisme op Java,” Teysmannia, No. 2, 1896, pp. 59 sq.; Internationales Archiv für Ethnographie, ix. (1896) p. 175.
77. A. G. Vorderman, op. cit. p. 60; Internationales Archiv für Ethnographie, ix. (1896) p. 176.
78. A. G. Vorderman, op. cit. pp. 61-63.
79. A. de Humboldt, Voyage aux régions équinoxiales du Nouveau Continent, ii. (Paris, 1819) pp. 369 sq., 429 sq.
80. Elsdon Best, “Maori Nomenclature,” Journal of the Anthropological Institute, xxxii. (1902) p. 197.
81. Herodotus, i. 193; Theophrastus, Historia plantarum, ii. 8. 4; Pliny, Nat. Hist. xiii. 31, 34 sq. In this passage Pliny states that naturalists distinguished the sexes of all trees and plants. On Assyrian monuments a winged figure is often represented holding an object which looks like a pine-cone to a palm-tree. The scene has been ingeniously and with great probability explained by Professor E. B. Tylor as the artificial fertilisation of the date-palm by means of the male inflorescence. See his paper in Proceedings of the Society of Biblical Archaeology, xii. (1890) pp. 383-393. On the artificial fertilisation of the date-palm, see C. Ritter, Vergleichende Erdkunde von Arabien (Berlin, 1847), ii. 811, 827 sq.
82. D. Chwolsohn, Die Ssabier und der Ssabismus (St. Petersburg, 1856), ii. 36, 251. Mohammed forbade the artificial fertilisation of the palm, probably because of the superstitions attaching to the ceremony. But he had to acknowledge his mistake. See D. S. Margoliouth, Mohammed and the Rise of Islam, p. 230 (a passage pointed out to me by Dr. A. W. Verrall).
83. Sir W. H. Sleeman, Rambles and Recollections of an Indian Official (Westminster, 1893), i. 38 sq.; compare Census of India, 1901, vol. xiii., Central Provinces, part i. p. 92.
84. Journal of the Asiatic Society of Bengal, lxxii., part iii. (Calcutta, 1904) p. 42.
85. J. A. Dubois, Mœurs, institutions et cérémonies des peuples de l’Inde (Paris, 1825), ii. 448 sq.; Monier Williams, Religious Life and Thought in India, pp. 333-335; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), ii. 110 sq. According to another account, it is Vishnu, not Krishna, to whom the holy plant is annually married in every pious Hindoo family. See Census of India, 1901, vol. xviii., Baroda, p. 125.
86. Sir Henry M. Elliot, Memoirs on the History, Folklore, and Distribution of the Races of the North-western Provinces of India, edited by J. Beames (London, 1869), i. 233 sq.
87. W. Crooke, op. cit. i. 49.
88. Sir W. H. Sleeman, Rambles and Recollections of an Indian Official (Westminster, 1893), i. 147-149, 175. The Salagrama is commonly perforated in one or more places by worms or, as the Hindoos believe, by the legendary insect Vajrakita or by Vishnu himself. The value of the fossil shell depends on its colour, and the number of its convolutions and holes. The black are prized as gracious embodiments of Vishnu; the violet are shunned as dangerous avatars of the god. He who possesses a black Salagrama keeps it wrapped in white linen, washes and adores it daily. A draught of the water in which the shell has been washed is supposed to purge away all sin and to secure the temporal and eternal welfare of the drinker. These fossils are found in Nepaul, in the upper course of the river Gandaka, a northern tributary of the Ganges. Hence the district goes by the name of Salagrami, and is highly esteemed for its sanctity; a visit to it confers great merit on a man. See Sonnerat, Voyage aux Indes Orientales et à la Chine (Paris, 1782), i. 173 sq.; J. A. Dubois, Mœurs, institutions et cérémonies des peuples de l’Indie (Paris, 1825), ii. 446-448; Sir W. H. Sleeman, op. cit. i. 148 sq., with the editor’s notes; Monier Williams, Religious Thought and Life in India, pp. 69 sq.; G. Watt, Dictionary of the Economic Products of India, vi. Part II. (London and Calcutta, 1893) p. 384; W. Crooke, op. cit. ii. 164 sq.; Indian Antiquary, xxv. (1896) p. 146; G. Oppert, On the Original Inhabitants of Bharatavarsa or India (Westminster and Leipsic, 1893), pp. 337-359; id., “Note sur les Sālagrāmas,” Comptes rendus de l’Académie des Inscriptions et Belles-Lettres (Paris, 1900), pp. 472-485. The shell derives its name of ammonite from its resemblance to a ram’s horn, recalling the ram-god Ammon.
89. Die gestriegelte Rockenphilosophie (Chemnitz, 1759), pp. 239 sq.; U. Jahn, Die deutschen Opfergebräuche bei Ackerbau und Viehzucht, pp. 214 sqq. See above, p. 17.
90. Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, etc., der bevolking van de eilanden Saparoea, etc.” Tijdschrift voor Neêrlands Indië, 1843 (Batavia), dl. ii. p. 605; A. Bastian, Indonesien, i. 156.
91. G. W. W. C. Baron van Hoëvell, Ambon en meer bepaaldelijk de Oeliasers (Dordrecht, 1875), p. 62.
92. G. A. Wilken, “Het animisme bij de volken van het Indischen archipel,” De Indische Gids, June 1884, p. 958; id., Handleiding voor de vergelijkende Volkenkunde van Nederlandsch Indië (Leyden, 1893), pp. 549 sq.
93. E. L. M. Kühr, “Schetsen uit Borneo’s Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 58 sq.
94. A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xliv. (1900) p. 221.
95. D. Grangeon, “Les Cham et leur superstitions,” Missions Catholiques, xxviii. (1896) p. 83.
96. Indian Antiquary, i. (1872) p. 170.
97. A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) pp. 22, 138.
98. Id., “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en Tomori,” ib., xliv. (1900) p. 227.
99. C. Snouck Hurgronje, Het Gajōland en zijne Bewoners (Batavia, 1903), pp. 344, 345.
100. S. Gason, “The Dieyerie Tribe,” Native Tribes of South Australia, p. 280; A. W. Howitt, “The Dieri and other kindred Tribes of Central Australia,” Journal of the Anthropological Institute, xx. (1891) p. 89.
101. F. Blumentritt, “Der Ahnencultus und die religiöse Anschauungen der Malaien des Philippinen-Archipels,” Mittheilungen der Wiener Geogr. Gesellschaft (1882), pp. 159 sq.; id., Versuch einer Ethnographie der Philippinen (Gotha, 1882), pp. 13, 29 (Petermann’s Mittheilungen, Ergänzungsheft, No. 67); J. Mallat, Les Philippines (Paris, 1846), i. 63 sq.
102. A. Schadenberg, “Beiträge zur Kenntnis der im Innern Nordluzons lebenden Stämme,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte (1888), p. 40.
103. F. Grabowsky, “Der Tod, etc., bei den Dajaken,” Internationales Archiv für Ethnographie, ii. (1889) p. 181.
104. H. Low, Sarawak (London, 1848), p. 264.
105. Mrs. Bishop, Korea and her Neighbours (London, 1898), i. 106 sq.
106. J. J. M. de Groot, Religious System of China, ii. 462 sqq., iv. 277 sq.
107. La Mission lyonnaise d’exploration commerciale en Chine 1895-1897 (Lyons, 1898), p. 361.
108. “Der Muata Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas und andere von Süd-Afrika,” Zeitschrift für allgemeine Erdkunde, vi. (1856) p. 273.
109. Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 298 sqq.
110. Ch. Partridge, Cross River Natives (London, 1905), pp. 272 sq.
111. Ch. Partridge, op. cit. pp. 5, 194, 205 sq.
112. F. S. A. de Clercq, “De Westen Noordkust van Nederlandsch Nieuw-Guinea,” Tijdschrift van het kon. Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) p. 199.
113. “Shamanism in Siberia and European Russia,” Journal of the Anthropological Institute, xxiv. (1895) p. 136.
114. Fr. Boas, in Sixth Report on the North-Western Tribes of Canada, p. 28 (separate reprint from the Report of the British Association for 1890).
115. F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 36.
116. F. S. Krauss, loc. cit.
117. Aeneid, iii. 22 sqq.
118. Philostratus, Imagines, ii. 29.
119. A. Landes, “Contes et légendes annamites,” No. 9, in Cochinchine française: excursions et reconnaissances, No. 20 (Saigon, 1885), p. 310.
120. A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast of West Africa, pp. 134-136.
121. B. C. A. J. van Dinter, “Eenige geographische en ethnographische aanteekeningen betreffende het eiland Siaoe,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xli. (1899) pp. 379 sq.
122. E. Modigliani, Un Viaggio a Nías (Milan, 1890), p. 629.
123. O. Baumann, Usambara und seine Nachbargebiete (Berlin, 1891), pp. 57 sq.
124. Spencer and Gillen, Northern Tribes of Central Australia, pp. 162, 330 sq.
125. Ph. Paulitschke, Ethnographie Nordost-Afrikas: Die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), pp. 34 sq. On the Galla worship of trees, see further Mgr. Massaja, in Annales de la Propagation de la Foi, xxx. (1858) p. 50; Coulbeaux, “Au pays de Menelik,” Missions Catholiques, xxx. (1898) p. 418.
126. J. Kubary, “Die Religion der Pelauer,” in A. Bastian’s Allerlei aus Volks- und Menschenkunde, i. 52; id., Beiträge zur Kenntnis des Karolinen Archipels, iii. (Leyden, 1895) p. 228.
127. A. B. Ellis, The Yoruba-speaking Peoples of the Slave Coast, p. 115.
128. A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xl. (1896) pp. 28 sq.
129. A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xliv. (1900) pp. 220 sq.
130. A. C. Kruijt, op. cit. p. 242.
131. J. Habbema, “Bijgeloof in de Preanger-Regentschappen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xli. (1900) pp. 113, 115.
132. G. Heijmering, “Zeden en Gewoonten op het eiland Rottie,” Tijdschrift voor Neêrlands Indië (1844), dl. i. p. 358.
133. C. Snouck Hurgronje, Het Gajōland en zijne Bewoners (Batavia, 1903), p. 351.
134. Th. A. L. Heyting, “Beschrijving der onder-afdeeling Groot-mandeling en Batang-natal,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, xiv. (1897) pp. 289 sq.
135. F. Blumentritt, Versuch einer Ethnographie der Philippinen (Gotha, 1882), p. 13 (Petermanns Mittheilungen, Ergänzungheft, No. 67). See above, pp. 18 sq.
136. Crossland, quoted by H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 286; compare Journal of the Anthropological Institute, xxi. (1892) p. 114.
137. “Lettre du curé de Santiago Tepehuacan à son évêque,” Bulletin de la Société de Géographie (Paris), IIme. Série, ii. (1834) pp. 182 sq.
138. J. T. Bent, The Cyclades, p. 37.
139. A. L. Van Hasselt, Volksbeschrijving van Midden-Sumatra (Leyden, 1882), p. 156.
140. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 87.
141. I. M. van Baarda, “Île de Halma-heira,” Bulletins de la Société d’Anthropologie de Paris, iv. (1893) p. 547.
142. L. Sternberg, “Die Religion der Gilyak,” Archiv für Religionswissenschaft, viii. (1905) p. 246.
143. W. Mannhardt, Baumkultus, p. 83.
144. Journal of the Royal Asiatic Society, vii. (1843) p. 29.
145. A. Bastian, Indonesien, i. 17.
146. J. Perham, “Sea Dyak Religion,” Journal of the Straits Branch of the Royal Asiatic Society, No. 10 (Dec. 1882), p. 217; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 184.
147. W. Kükenthal, Forschungsreise in den Molukken und in Borneo (Frankfort, 1896), pp. 265 sq.
148. Journal of the Anthropological Institute, xxv. (1896) p. 170.
149. E. T. Dalton, Descriptive Ethnology of Bengal, pp. 186, 188; compare A. Bastian, Völkerstämme am Brahmaputra, p. 9.
150. E. T. Dalton, op. cit. p. 33; A. Bastian, op. cit. p. 16. Compare L. A. Waddell, “The Tribes of the Brahmaputra Valley,” Journal of the Asiatic Society of Bengal, lxix. (1901) Part III. p. 16; W. Robertson Smith, The Religion of the Semites, 2nd Ed., pp. 132 sq.
151. E. T. Dalton, op. cit. p. 25; A. Bastian, op. cit. p. 37.
152. A. C. Kruijt, “Het koppensnellen der Toradja’s van Midden-Celebes en zijne beteekenis,” Verslagen en Mededeelingen der konink. Akademie van Wetenschappen, Afdeeling Letterkunde, IV. Reeks, iii. (1899) p. 195.
153. A. W. Niewenhuis, In Centraal-Borneo (Leyden, 1900), i. 146; id., Quer durch Borneo, i. (Leyden, 1904) p. 107.
154. Id., “Tweede Reis van Pontianak naar Samarinda,” Tijdschrift van het konink. Nederlandsch Aardrijkskundig Genootschap, II. Serie, xvii. (1900) p. 427.
155. J. Perham, “Sea Dyak Religion,” Journal of the Straits Branch of the Royal Asiatic Society, No. 10 (December 1882), p. 217; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 184.
156. B. Hagen, “Beiträge zur Kenntniss der Battareligion,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxviii. 530, note.
157. W. W. Skeat, Malay Magic, p. 202.
158. E. Young, The Kingdom of the Yellow Robe (Westminster, 1898), pp. 192 sq.
159. J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States, Part I. vol. i. (Rangoon, 1900) pp. 518 sq.
160. Captain Macpherson, in North Indian Notes and Queries, ii. 112 § 428.
161. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 91.
162. A. Bastian, Die Völker des östlichen Asien, i. 134. The authority quoted by Bastian calls the people Curka Coles. As to the Larka Kols, see E. T. Dalton, Descriptive Ethnology of Bengal, pp. 177 sqq.
163. W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh, iv. 130.
164. S. Mateer, The Land of Charity (London, 1871), p. 206.
165. B. A. Hely, in Annual Report on British New Guinea for 1894-95, p. 57.
166. T. J. Hutchinson, Impressions of Western Africa (London, 1858), pp. 130 sq.
167. Gallieni, “Mission dans le Haut Niger et à Ségou,” Bulletin de la Société de Géographie (Paris), viiime Série, v. (1883) pp. 577 sq.
168. Ch. M. Doughty, Travels in Arabia Deserta (Cambridge, 1888), i. 365.
169. Th. Bent, “The Yourouks of Asia Minor,” Journal of the Anthropological Institute, xx. (1891) p. 275.
170. Erasmus Stella, “De Borussiae antiquitatibus,” in Simon Grynaeus’s Novus Orbis regionum ac insularum veteribus incognitarum (Paris, 1532), p. 510; J. Lasicius (Lasiczki), “De diis Samagitarum caeterorumque Sarmatarum,” in Respublica sive Status regni Poloniae, Lituaniae, Prussiae, Livoniae, etc. (Leyden, 1627), pp. 299 sq.; M. C. Hartknoch, Alt und neues Preussen (Frankfort and Leipsic, 1684), p. 120. Lasiczki’s work has been reprinted by W. Mannhardt, in Magazin herausgegeben von der lettisch-lite-rärischen Gesellschaft, xiv. 82 sqq. (Mitau, 1868).
171. Mathias Michov, in Simon Grynaeus’s Novus Orbis regionum ac insularum veteribus incognitarum (Paris, 1532), p. 457.
172. J. G. Kohl, Die deutsch-russischen Ostseeprovinzen (Dresden and Leipsic, 1841), ii. 277.
173. Capt. E. C. Luard, in Census of India, 1901, xix. (Lucknow, 1902) p. 76.
174. J. Grimm, Deutsche Mythologie, 4th ed., i. 497; compare id. ii. 540, 541.
175. Max Buch, Die Wotjäken (Stuttgart, 1882), p. 124.
176. P. v. Stenin, “Ein neuer Beitrag zur Ethnographie der Tscheremissen,” Globus, lviii. (1890) p. 204.
177. J. G. Dalyell, Darker Superstitions of Scotland (Edinburgh, 1834), p. 400.
178. J. G. Dalyell, loc. cit.
179. J. Biddulph, Tribes of the Hindoo Koosh, p. 116.
180. H. R. Tate, “Further Notes on the Kikuyu Tribe of British East Africa,” Journal of the Anthropological Institute, xxxiv. (1904) p. 263; id. “The Native Law of the Southern Gikuyu of British East Africa,” Journal of the African Society, No. 35 (April 1910), pp. 242 sq.
181. On the representations of Silvanus, the Roman wood-god, see H. Jordan in L. Preller’s Römische Mythologie, 3rd Ed., i. 393 note; A. Baumeister, Denkmäler des classischen Altertums, iii. 1665 sq. A good representation of Silvanus bearing a pine branch is given in the Sale Catalogue of H. Hoffmann, Paris, 1888, pt. ii.
182. Aeneas Sylvius, Opera (Bâle, 1571), p. 418 [wrongly numbered 420]; compare Erasmus Stella, “De Borussiae antiquitatibus,” in Novus Orbis regionum ac insularum veteribus incognitarum, p. 510.
183. E. T. Dalton, Descriptive Ethnology of Bengal, p. 186.
184. J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burmah and the Shan States, Part II. vol. iii. (Rangoon, 1901), pp. 63 sq.
185. E. Aymonier, in Cochinchine française: excursions et reconnaissances, No. 16 (Saigon, 1883), pp. 175 sq.
186. L. Decle, Three Years in Savage Africa (London, 1898), p. 489.
187. H. Schinz, Deutsch-Südwest-Afrika, pp. 295 sq.
188. See above, vol. i. pp. 248, 250, 309.
189. Above, vol. i. p. 284.
190. W. Mannhardt, Baumkultus (Berlin, 1875), pp. 158, 159, 170, 197, 214, 351, 514.
191. E. T. Dalton, Descriptive Ethnology of Bengal, p. 188.
192. Villault, Relation des costes appellées Guinée (Paris, 1669), pp. 266 sq.; Labat, Voyage du chevalier des Marchais en Guinée, isles voisines, et à Cayenne (Paris, 1730), i. 338.
193. O. Baumann, Usambara und seine Nachbargebiete (Berlin, 1891), p. 142.
194. C. E. X. Rochet d’Hericourt, Voyage sur la côte orientale de la Mer Rouge dans le pays d’Adel et le royaume de Choa (Paris, 1841), pp. 166 sq.
195. L. Lloyd, Peasant Life in Sweden (London, 1870), p. 266.
196. W. Mannhardt, Baumkultus, pp. 190 sqq.
197. W. Mannhardt, Antike Wald- und Feldkulte (Berlin, 1877), pp. 212 sqq.
198. H. Low, Sarawak, p. 274; id., in Journal of the Anthropological Institute, xxv. (1896) p. 111.
199. T. H. Lewin, Wild Races of South-Eastern India (London, 1870), p. 270.
200. J. Mackenzie, Ten Years North of the Orange River (Edinburgh, 1871), p. 385.
201. J. Campbell, Travels in South Africa, Second Journey (London, 1822), ii. 203.
202. Rev. J. Macdonald, MS. notes; compare id., Light in Africa, p. 210; id., in Journal of the Anthropological Institute, xx. (1891) p. 140. The Nubas will not cut shoots of the nabac (a thorn-tree) during the rainy season (Missions Catholiques, xiv. (1882) p. 460). Among some of the hill-tribes of the Punjaub no one is allowed to cut grass or any green thing with an iron sickle till the festival of the ripening grain has been celebrated; otherwise the field-god would be angry and send frost to destroy or injure the harvest (D. C. J. Ibbetson, Outlines of Panjab Ethnography, p. 121).
203. “Ueber die Religion der heidnischen Tscheremissen im Gouvernement Kasan,” Zeitschrift für allgemeine Erdkunde, N. F. iii. (1857) p. 150.
204. J. Biddulph, Tribes of the Hindoo Koosh, pp. 103 sq.
205. J. Biddulph, op. cit. pp. 106 sq.
206. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 102. See also Sir H. M. Elliot, Memoirs on the History, Folk-lore, and Distribution of the Races of the North-Western Provinces of India, edited by J. Beames, ii. 217, where, however, the object of the prayers is said to be the fruitfulness of the tree itself, not the fruitfulness of women, animals, and cattle.
207. W. Crooke, op. cit. ii. 106.
208. Th. J. Hutchinson, Impressions of Western Africa, p. 128.
209. W. Mannhardt, Baumkultus, p. 161; E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 397; A. Peter, Volksthümliches aus Österreichisch-Schlesien, ii. 286.
210. W. Camden, Britannia, ed. R. Gough (London, 1779), iii. 659. Camden’s authority is Good, a writer of the sixteenth century.
211. County Folk-lore: Suffolk, collected and edited by Lady Eveline Camilla Gurdon (London, 1893), p. 117.
212. Mr. E. F. Benson, in a letter to the author dated December 15, 1892.
213. Memoirs of Samuel Pepys, Esq., edited by Lord Braybrooke, Second Edition (London, 1828), ii. 209, under May 1st, 1667.
214. Lady Wilde, Ancient Legends, Mystic Charms, and Superstitions of Ireland (London, 1887), i. 196 sq. If an Irish housewife puts a ring of rowan-tree or quicken, as it is also called, on the handle of the churn-dash when she is churning, no witch can steal her butter (P. W. Joyce, Social History of Ancient Ireland (London, 1903), i. 236 sq.).
215. W. Camden, loc. cit.
216. W. Gregor, Folk-lore of the North-east of Scotland (London, 1881), p. 188.
217. J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland, p. 270, compare ib., pp. 7 sqq.
218. J. G. Campbell, op. cit. pp. 11 sq. In Germany also the rowan-tree is a charm against witchcraft (A. Wuttke, Der deutsche Volksaberglaube, 2nd Ed., p. 106, § 145).
219. Sir John Rhys, “The Coligny Calendar,” Proceedings of the British Academy, vol. iv. pp. 55 sq. of the offprint.
220. A. Kuhn, Herabkunft des Feuers 2nd Ed., (Gütersloh, 1886), pp. 178 sq.; W. Mannhardt, Germanische Mythen (Berlin, 1858), pp. 17 sq.
221. J. D. H. Temme, Die Volkssagen der Altmark (Berlin, 1839), p. 85; E. Sommer, Sagen, Märchen und Gebräuche aus Sachsen und Thüringen (Halle, 1846), p. 149; A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen, ii. p. 154, § 432, p. 155, § 436; A. Schleicher, Volkstümliches aus Sonnenberg (Weimar, 1858), p. 139; A. Peter, Volksthümliches aus Österreichisch-Schlesien (Troppau, 1865-67), ii. 252; R. Eisel, Sagenbuch des Voigtlandes (Gera, 1871), p. 210; Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen, p. 210; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien, i. (Leipsic, 1903) p. 109.
222. A. Kuhn, Herabkunft des Feuers, 2nd Ed., p. 166.
223. P. Drechsler, op. cit. i. 109 sq. Compare A. Peter, loc. cit.
224. W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren (Vienna and Olmütz, 1893), p. 324.
225. Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen, p. 210.
226. W. Mannhardt, Baumkultus, p. 174.
227. J. B. Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. No. 2 (Dorpat, 1872), pp. 10 sq.; W. Mannhardt, Baumkultus, pp. 407 sq.
228. Potocki, Voyage dans les steps d’Astrakhan et du Caucase (Paris, 1829), i. 309.
229. W. Foy, in Archiv für Religionswissenschaft, x. (1907) p. 551. For details of the evidence see W. H. Goldie, M.D., “Maori Medical Lore,” Transactions and Proceedings of the New Zealand Institute, xxxvii. (1904) pp. 93-95.
230. W. Mannhardt, Baumkultus, pp. 163 sqq. To his authorities add for France, A. Meyrac, Traditions, coutumes, légendes et contes des Ardennes, pp. 84 sqq.; L. F. Sauvé, Folk-lore des Hautes-Vosges, pp. 131 sq.; Bérenger-Féraud, Superstitions et survivances, v. 309 sq.; Ch. Beauquier, Les Mois en Franche-Comté (Paris, 1900), pp. 69-72; F. Chapiseau, Le Folk-lore de la Beauce et du Perche (Paris, 1902), ii. 109-111; for Silesia, F. Tetzner, “Die Tschechen und Mährer in Schlesien,” Globus, lxxviii. (1900) p. 340; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien, i. 112 sq.; for Moravia, W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren, p. 26; for Sardinia, R. Tennant, Sardinia and its Resources (Rome and London, 1885), pp. 185 sq. In Brunswick the custom is observed at Whitsuntide (R. Andree, Braunschweiger Volkskunde, p. 248).
231. Bavaria, Landes- und Volkskunde des Königreichs Bayern, i. 373.
232. F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 35.
233. W. Radloff, Proben der Volkslitteratur der nördlichen Türkischen Stämme, v. 2 (St. Petersburg, 1885).
234. E. T. Dalton, Descriptive Ethnology of Bengal, p. 194; a similar custom is practised among the Kurmis, ibid., p. 319. Among the Mundas the custom seems now to have fallen into disuse (H. H. Risley, Tribes and Castes of Bengal: Ethnographic Glossary, ii. 102).
235. The explanation has been suggested by Mr. W. Crooke (Journal of the Anthropological Institute, xxviii. (1899) p. 243). There are other facts, however, which point to a different explanation, namely, that the practice is intended to avert possible evil consequences from bride or bridegroom. For example, “the superstition regarding a man’s third marriage, prevalent in Barār and, I believe in other parts of India, is not despised by the Vēlamās. A third marriage is unlucky. Should a man marry a third wife, it matters not whether his former wives be alive or not, evil will befall either him or that wife. No father would give his girl to a man whose third wife she would be. A man therefore, who has twice entered the married state and wishes to mate yet once again, cannot obtain as a third wife any one who has both the wit and the tongue to say no; a tree has neither, so to a tree he is married. I have not been able to discover why the tree, or rather shrub, called in Marāthī ru’i and in Hindūstānī madar (Asclepias gigantea), is invariably the victim selected in Barār, nor do I know whether the shrub is similarly favoured in other parts of India. The ceremony consists in the binding of a mangal sūtra round the selected shrub, by which the bridegroom sits, while turmeric-dyed rice (akṣata) is thrown over both him and the shrub. This is the whole of the simple ceremony. He has gone through his unlucky third marriage, and any lady whom he may favour after this will be his fourth wife” (Captain Wolseley Haig, “Notes on the Vēlamā Caste in Bārār,” Journal of the Asiatic Society of Bengal, lxx. part iii. (1901) p. 28). Again, the Vellalas of Southern India “observe a curious custom (derived from Brāhmans) with regard to marriage, which is not unknown in other communities. A man marrying a second wife after the death of his first has to marry a plantain tree, and cut it down before tying the tāli, and, in case of a third marriage, a man has to tie a tāli first to the erukkan (arka: Calotropis gigantea) plant. The idea is that second and fourth wives do not prosper, and the tree and the plant are accordingly made to take their places.” (Mr. Hemingway, quoted by E. Thurston, Castes and Tribes of Southern India, vii. 387). Tying the tali to the bride is the common Hindoo symbol of marriage, like giving the ring with us. As to these Indian marriages to trees see further my Totemism and Exogamy, i. 32 sq., iv. 210 sqq.; Panjab Notes and Queries, ii. § 252, iii. §§ 12, 90, 562, iv. § 396; North Indian Notes and Queries, i. § 110; D. C. J. Ibbetson, Settlement Report of the Karnal District, p. 155; H. H. Risley, Tribes and Castes of Bengal, i. 531; Capt. E. C. Luard, in Census of India, 1901, vol. xix. 76; W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh, ii. 363; id., Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 115-121. I was formerly disposed to connect the custom with totemism, but of this there seems to be no sufficient evidence.
236. W. Mannhardt, Baumkultus, pp. 51 sq.
237. Merolla, “Voyage to Congo,” in Pinkerton’s Voyages and Travels, xvi. 236 sq.
238. C. Bötticher, Der Baumkultus der Hellenen (Berlin, 1856), pp. 30 sq.
239. Quoted by J. Brand, Popular Antiquities, i. 246 (ed. Bohn).
240. T. F. Thiselton Dyer, British Popular Customs (London, 1876), p. 254.
241. W. Borlase, The Natural History of Cornwall (Oxford, 1758), p. 294.
242. J. Brand, op. cit. i. 212 sq.
243. T. F. Thiselton Dyer, Popular British Customs, p. 233.
244. R. Chambers, Book of Days (London and Edinburgh, 1886), i. 578; T. F. Thiselton Dyer, op. cit. pp. 237 sq.
245. W. Hone, Every Day Book (London, N.D.), ii. 615 sq.; T. F. Thiselton Dyer, British Popular Customs, pp. 251 sq. At Polebrook in Northamptonshire the verses sung by the children on their rounds include two which are almost identical with those sung at Abingdon in Berkshire. See Dyer, op. cit. pp. 255 sq. The same verses were formerly sung on May Day at Hitchin in Hertfordshire (Hone, Every Day Book, i. 567 sq.; Dyer, op. cit. pp. 240 sq.).
246. Dyer, op. cit. p. 263.
247. Percy Manning, in Folk-lore, iv. (1893) pp. 403 sq.
248. Id., in Folk-lore, viii. (1897) p. 308. Customs of the same sort are reported also from Combe, Headington, and Islip, all in Oxfordshire (Dyer, British Popular Customs, pp. 261 sq.). See below, pp. 90 sq.
249. Dyer, op. cit. p. 243.
250. W. H. D. Rouse, in Folk-lore, iv. (1893) p. 53. I have witnessed the ceremony almost annually for many years. Many of the hoops have no doll, and ribbons or rags of coloured cloth are more conspicuous than flowers in their decoration.
251. J. P. Emslie, in Folk-lore, xi. (1900) p. 210.
252. Memoirs of Anna Maria Wilhelmina Pickering, edited by her son, Spencer Pickering (London, 1903), pp. 160 sq.
253. Lady Wilde, Ancient Cures, Charms, and Usages of Ireland (London, 1890), pp. 101 sq. At the ancient Greek festival of the Daphnephoria or “Laurel-bearing” a staff of olive-wood, decked with laurels, purple ribbons, and many-coloured flowers, was carried in procession, and attached to it were two large globes representing the sun and moon, together with a number of smaller globes which stood for the stars. See Proclus, quoted by Photius, Bibliotheca, p. 321, ed. Bekker.
254. E. Cortet, Essai sur les fêtes religieuses (Paris, 1867) pp. 167 sqq.
255. Revue des traditions populaires, ii. (1887) p. 200.
256. W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren (Wien und Olmütz, 1893), pp. 319 sq., 355-359.
257. Folk-lore, i. (1890) pp. 518 sqq.
258. W. R. S. Ralston, Songs of the Russian People 2nd Ed., (London, 1872), pp. 234 sq.
259. A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 315.
260. W. Mannhardt, Baumkultus, p. 162.
261. L. Lloyd, Peasant Life in Sweden, p. 235.
262. L. Lloyd, op. cit. pp. 257 sqq.
263. H. Pröhle, Harzbilder (Leipsic, 1855), pp. 19 sq. Compare id., in Zeitschrift für deutsche Mythologie und Sittenkunde, i. (1853) pp. 81 sq.; W. Mannhardt, Germanische Mythen, pp. 512 sqq.; A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche (Leipsic, 1848), p. 390, § 80.
264. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen (Prague, N.D.), pp. 308 sq. A fuller description of the ceremony will be given later.
265. For the evidence see J. Brand, Popular Antiquities, i. 234 sqq.; W. Hone, Every Day Book, i. 547 sqq., ii. 574 sqq.; R. Chambers, Book of Days, i. 574 sqq.; T. F. Thiselton Dyer, British Popular Customs, pp. 228 sqq.; W. Mannhardt, Baumkultus, pp. 168 sqq.
266. Phillip Stubbes, The Anatomie of Abuses, p. 149 (F. J. Furnivall’s reprint). In later editions some verbal changes were made.
267. W. Borlase, Natural History of Cornwall (Oxford, 1758), p. 294.
268. W. Hutchinson, View of Northumberland (Newcastle, 1778), ii. Appendix, pp. 13 sq.; Dyer, British Popular Customs, p. 257.
269. “Padstow ‘Hobby Hoss,’” Folklore, xvi. (1905) pp. 59 sq.
270. E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), p. 396.
271. E. Mogk, in R. Wuttke’s Sächsische Volkskunde 2nd Ed., (Dresden, 1901), pp. 309 sq.
272. M. Rentsch, in R. Wuttke’s op. cit. p. 359.
273. A. De Nore, Coutumes, mythes et traditions des provinces de France (Paris and Lyons, 1846), p. 137.
274. Bérenger-Féraud, Superstitions et survivances (Paris, 1896), v. 308 sq. Compare id., Reminiscences populaires de la Provence, pp. 21 sq., 26, 27.
275. J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States, part i. vol. i. (Rangoon, 1900) p. 529.
276. W. Hone, Every Day Book, i. 547 sqq.; R. Chambers, Book of Days, i. 571.
277. Bavaria, Landes- und Volkskunde des Königreichs Bayern, i. 372.
278. W. Hone, Every Day Book, ii. 597 sq. Mr. G. W. Prothero tells me that about the year 1875 he saw a permanent May-pole decked with flowers on May Day on the road between Cambridge and St. Neot’s, not far from the turning to Caxton.
280. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen, p. 217; W. Mannhardt, Baumkultus, p. 566.
281. A. Birlinger, Volksthümliches aus Schwaben (Freiburg im Breisgau, 1861-1862), ii. 74 sq.; W. Mannhardt, Baumkultus, p. 566.
282. Aristophanes, Plutus, 1054; W. Mannhardt, Antike Wald- und Feldkulte, pp. 222 sq.
283. Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, pp. 112-114. Some traits in this story seem to suggest that the return of the trooper to his old home was, like that of the war-broken veteran in Campbell’s poem, only a soldier’s dream.
284. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen, pp. 86 sqq.; W. Mannhardt, Baumkultus, p. 156.
285. R. Chambers, Book of Days, i. 573. Compare the Cambridge custom, described above, p. 62.
286. W. Mannhardt, Baumkultus, p. 312.
287. W. Mannhardt, Baumkultus, p. 313.
288. Ibid. p. 314.
289. Bavaria, Landes- und Volkskunde des Königreichs Bayern, iii. 357; W. Mannhardt, Baumkultus, pp. 312 sq. The word Walber probably comes from Walburgis, which is doubtless only another form of the better known Walpurgis. The second of May is called Walburgis Day, at least in this part of Bavaria.
290. W. Mannhardt, Baumkultus, pp. 313 sq.
291. H. von Wlislocki, Volksglaube und religiöser Brauch der Zigeuner (Münster i. W., 1891), pp. 148 sq.
292. E. T. Dalton, Descriptive Ethnology of Bengal, p. 261.
293. B. A. Gupte, “Harvest Festivals in honour of Gauri and Ganesh,” Indian Antiquary, xxxv. (1906) p. 61.
294. W. Mannhardt, Baumkultus, pp. 315 sq.
295. W. R. S. Ralston, Russian Folk-tales, p. 345. As to Green George see above, pp. 75 sq.
296. W. R. S. Ralston, Songs of the Russian People, p. 234.
297. W. Mannhardt, Baumkultus, p. 318; J. Grimm, Deutsche Mythologie, 4th ed., ii. 657.
298. A. de Nore, Coutumes, mythes et traditions des provinces de France, pp. 17 sq.; Bérenger-Féraud, Réminiscences populaires de la Provence, pp. 1 sq.
299. A. Meyrac, Traditions, coutumes, légendes et contes des Ardennes (Charleville, 1890), pp. 79-82. The girl was called the Trimouzette. A custom of the same general character was practised down to recent times in the Jura (Bérenger-Féraud, Réminiscences populaires de la Provence, p. 18).
300. F. A. Reimann, Deutsche Volksfeste im neunzehnten Jahrhundert (Weimar, 1839), pp. 159 sq.; W. Mannhardt, Baumkultus, p. 320; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen, p. 211.
301. W. Kolbe, Hessische Volks-Sitten und Gebräuche im Lichte der heidnischen Vorzeit (Marburg, 1888), p. 70.
302. Bavaria, Landes- und Volkskunde des Königreichs Bayern, iv. 2, pp. 359 sq. Similarly in the Département de l’Ain (France) on the first of May eight or ten boys unite, clothe one of their number in leaves, and go from house to house begging (W. Mannhardt, Baumkultus, p. 318).
303. E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen Volksbrauch,” Schweizerisches Archiv für Volkskunde, xi. (1907) p. 252.
304. W. Mannhardt, Baumkultus, p. 322; W. Hone, Every-Day Book, i. 583 sqq.; T. F. Thiselton Dyer, British Popular Customs, pp. 230 sq.
305. W. H. D. Rouse, “May-Day in Cheltenham,” Folk-lore, iv. (1893) pp. 50-53. On May Day 1891 I saw a Jack-in-the-Green in the streets of Cambridge.
306. W. Mannhardt, Baumkultus, p. 323.
307. W. Mannhardt, Baumkultus, p. 323; H. Herzog, Schweizerische Volksfeste, Sitten und Gebräuche (Aarau, 1884), pp. 248 sq.
308. A. Birlinger, Volksthümliches aus Schwaben, ii. 114 sq.; W. Mannhardt, Baumkultus, p. 325.
309. W. Mannhardt, Baumkultus, pp. 314 sq.
310. A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 380.
311. F. Tetzner, “Die Tschechen und Mährer in Schlesien,” Globus, lxviii (1900) p. 340.
312. A. Kuhn und W. Schwartz, op. cit. pp. 383 sq.; W. Mannhardt, Baumkultus, p. 342.
313. R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), pp. 249 sq.
314. K. Seifart, Sagen, Märchen, Schwänke und Gebräuche aus Stadt und Stift Hildesheim, Zweite Auflage (Hildesheim, 1889), pp. 180 sq.
315. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen, pp. 260 sq.; W. Mannhardt, Baumkultus, pp. 342 sq.
316. F. A. Reimann, Deutsche Volksfeste im neunzehnten Jahrhundert, pp. 157-159; W. Mannhardt, Baumkultus, pp. 347 sq.; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 203.
317. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen, pp. 253 sqq.
318. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen, p. 262; W. Mannhardt, Baumkultus, pp. 353 sq.
319. Baumkultus, p. 355.
320. Above, vol. i. pp. 292, 293.
321. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen, p. 93; W. Mannhardt, Baumkultus, p. 344.
322. W. Mannhardt, Baumkultus, pp. 343 sq.
323. T. F. Thiselton Dyer, British Popular Customs, pp. 270 sq.
324. W. Mannhardt, Baumkultus, pp. 344 sqq.; E. Cortet, Fêtes religieuses, pp. 160 sqq.; D. Monnier, Traditions populaires comparées, pp. 282 sqq.; Bérenger-Féraud, Réminiscences populaires de la Provence, pp. 17 sq.; Ch. Beauquier, Les Mois en Franche-Comté (Paris, 1900), pp. 65-69. In Franche-Comté she seems to be generally known as l’épousée, “the spouse.”
325. From information given me by Mabel Bailey, in the service of Miss A. Wyse of Halford. My informant’s father is a native of Stourton, and she herself has spent much of her life there. I conjecture that the conical flower-bedecked structure may once have been borne by a mummer concealed within it. Compare the customs described above, pp. 82 sq.
327. From information given me by Miss A. Wyse of Halford.
328. Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen, pp. 265 sq.; W. Mannhardt, Baumkultus, p. 422.
329. P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien, i. (Leipsic, 1903) pp. 125-129.
330. D. Monnier, Traditions populaires comparées (Paris, 1854), p. 304; E. Cortet, Fêtes religieuses, p. 161; W. Mannhardt, Baumkultus, p. 423.
331. J. Brand, Popular Antiquities, i. 233 sq.; W. Mannhardt, Baumkultus, p. 424. We have seen (p. 62) that a custom of the same sort used to be observed at Bampton-in-the-Bush in Oxfordshire.
332. E. Hoffmann-Krayer, “Fruchtbarkeitsriten im schweizerischen Volksbrauch,” Schweizerisches Archiv für Volkskunde, xi. (1907) pp. 257 sq.
333. E. Sommer, Sagen, Märchen und Gebräuche aus Sachsen und Thüringen (Halle, 1843), pp. 151 sq.; W. Mannhardt, Baumkultus, pp. 431 sq. The custom is now obsolete (E. Mogk, in R. Wuttke’s Sächsische Volkskunde, 2nd Ed., Dresden, 1901, p. 309).
334. H. F. Feilberg, in Folk-lore, vi. (1895) pp. 194 sq.
336. L. Lloyd, Peasant Life in Sweden, p. 257.
337. Mr. W. C. Crofts, in a letter to me dated February 3, 1901, 9 Northwich Terrace, Cheltenham.
338. For details see Adonis, Attis, Osiris, Second Edition, pp. 202 sq.
339. This custom was told to W. Mannhardt by a French prisoner in the war of 1870-71 (Baumkultus, p. 434).
340. W. Mannhardt, Baumkultus, pp. 434 sq.
341. Ibid. p. 435.
343. M. Martin, Description of the Western Islands of Scotland (London, 1673 [1703]), p. 119; id. in Pinkerton’s Voyages and Travels, iii. 613; W. Mannhardt, Baumkultus, p. 436. According to Martin, the ceremony took place on Candlemas Day, the second of February. But this seems to be a mistake. See J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland, pp. 247 sq. The Rev. James Macdonald, of Reay in Caithness, was assured by old people that the sheaf used in making Briid’s bed was the last sheaf cut at harvest (J. Macdonald, Religion and Myth, p. 141). Later on we shall see that the last sheaf is often regarded as embodying the spirit of the corn, and special care is therefore taken of it.
344. John Ramsay of Ochtertyre, Scotland and Scotsmen in the Eighteenth Century, edited by Alex. Allardyce (Edinburgh, 1888), ii. 447. At Ballinasloe in County Galway it is customary to fasten a cross of twisted corn in the roof of the cottages on Candlemas Day. The cross is fastened by means of a knife stuck through a potato, and remains in its place for months, if not for a year. This custom (of which I was informed by Miss Nina Hill in a letter dated May 5, 1898) may be connected with the Highland one described in the text.
345. J. Train, Historical and Statistical Account of the Isle of Man (Douglas, Isle of Man, 1845), ii. 116.
346. See below, pp. 240 sqq. Brigit is the true original form of the name, which has been corrupted into Breed, Bride, and Bridget. See Douglas Hyde, A Literary History of Ireland (London, 1899), p. 53, note 2.
347. A. Kuhn, Märkische Sagen und Märchen, pp. 318 sqq.; W. Mannhardt, Baumkultus, p. 437.
348. W. Mannhardt, Baumkultus, p. 438.
349. R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 248.
350. D. Monnier, Traditions populaires comparées, pp. 283 sq.; E. Cortet, Fêtes religieuses, pp. 162 sq.; W. Mannhardt, Baumkultus, pp. 439 sq.
351. See above, p. 67, and below, p. 104.
352. Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l’Amérique Centrale (Paris, 1857-1859), ii. 565; H. H. Bancroft, Native Races of the Pacific States, ii. 719 sq., iii. 507; O. Stoll, Die Ethnologie der Indianerstämme von Guatemala (Leyden, 1889), p. 47.
353. P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), pp. 36 sq.
354. G. A. Wilken, “Het animisme bij de volken van den Indischen Archipel,” De Indische Gids, June 1884, p. 958.
355. J. G. F. Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, pp. 337, 372-375, 410 sq.; G. W. W. C. Baron van Hoëvell, in Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiii. (1890) pp. 204 sq., 206 sq.; id., in Internationales Archiv für Ethnographie, viii. (1895) p. 134; J. A. Jacobsen, Reisen in die Inselwelt des Banda-Meeres (Berlin, 1896), pp. 123, 125; J. H. de Vries, “Reis door eenige eilandgroepen der Residentie Amboina,” Tijdschrift van het konink. Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, xvii. (1900) pp. 594, 612, 615 sq. The name of the festival is variously given as porĕke, porĕka, porka, and purka. In the island of Timor the marriage of the Sun-god with Mother Earth is deemed the source of all fertility and growth. See J. S. G. Gramberg, “Eene maand in de Binnenlanden van Timor,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxxvi. 206 sq.; H. Sondervan, “Timor en de Timoreezen,” Tijdschriftvan het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, dl. v. (1888), Afdeeling meer uitgebreide artikelen, p. 397.
356. T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 307.
357. Maimonides, translated by D. Chwolsohn, Die Ssabier und der Ssabismus, ii. 475. It is not quite clear whether the direction, which Maimonides here attributes to the heathen of Harran, is taken by him from the beginning of The Agriculture of the Nabataeans, which he had referred to a few lines before. The first part of that work appears to be lost, though other parts of it exist in manuscript at Paris, Oxford, and elsewhere. See D. Chwolsohn, op. cit. i. 697 sqq. The book is an early Mohammedan forgery; but the superstitions it describes may very well be genuine. See A. von Gutschmid, Kleine Schriften, ii. 568-713.
358. G. W. W. C. Baron van Hoëvell, Ambon en meer bepaaldelijk de Oeliasers (Dordrecht, 1875), pp. 62 sq.
359. J. Kreemer, “Tiang-dèrès” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxvi. (1882), pp. 128-132. This and the preceding custom have been already quoted by G. A. Wilken (“Het animisme bij de volken van den Indischen Archipel,” De Indische Gids, June 1884, pp. 962 sq.; and Handleiding voor de vorgelijkende Volkenkunde van Nederlandsch-Indië (Leyden, 1893), p. 550).
361. W. Svoboda, “Die Bewohner des Nikobaren-Archipels,” Internationales Archiv für Ethnographie, v. (1892) pp. 193 sq. For other examples of a fruitful woman making trees fruitful, see above, vol. i. pp. 140 sq.
362. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) pp. 32-35, 38, 80. The Peruvian custom described above (vol. i. p. 266) may in like manner have been intended to promote the growth of beans through the fertilising influence of the parents of twins. On the contrary among the Bassari of Togo, in Western Africa, women who have given birth to twins may not go near the farm at the seasons of sowing and reaping, lest they should destroy the crop. Only after the birth of another child does custom allow them to share again the labour of the fields. See H. Klose, Togo unter deutscher Flagge (Berlin, 1899), p. 510.
363. W. Mannhardt, Baumkultus, pp. 480 sq.; id., Mythologische Forschungen (Strasburg, 1884), p. 341.
364. J. Brand, Popular Antiquities, i. 181.
365. My informant is Prof. W. Ridgeway. The place was a field at the head of the Dargle vale, near Enniskerry.
367. G. W. W. C. Baron van Hoëvell, in Internationales Archiv für Ethnographie, viii. (1895) p. 134 note. The custom seems to go by the name of dauwtroppen or “dew-treading.” As districts or places in which the practice is still kept up the writer names South Holland, Dordrecht, and Rotterdam.
368. L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), ii. p. 78, § 361; W. Mannhardt, Baumkultus, p. 481; id., Mythologische Forschungen, p. 340. Compare Th. Siebs, “Das Saterland,” Zeitschrift für Volkskunde, iii. (1893) p. 277.
369. A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) p. 138, ibid. xl. (1896) pp. 16 sq.
370. G. F. Oviedo y Valdes, Histoire du Nicaragua (published in Ternaux-Compans’ Voyages, relations et mémoires originaux, etc.), Paris, 1840, pp. 228 sq.; A. de Herrera, General History of the Vast Continent and Islands called America (Stevens’s translation, London, 1725-26), iii. 298.
371. C. Sapper, “Die Gebräuche und religiösen Anschauungen der Kekchi-Indianer,” Internationales Archiv für Ethnographie, viii. (1895) p. 203. Abstinence from women for several days is also practised before the sowing of beans and of chilis, but only by Indians who do a large business in these commodities (ibid. p. 205).
372. A. Heinrich, Agrarische Sitten und Gebräuche unter den Sachsen Siebenbürgens (Hermannstadt, 1880), p. 7.
373. R. Temesvary, Volksbräuche und Aberglauben in der Geburtshilfe und der Pflege der Neugebornen in Ungarn (Leipsic, 1900), p. 16.
374. Spencer and Gillen, Northern Tribes of Central Australia, p. 293. See above, vol. i. p. 88.
375. R. H. Codrington, The Melanesians, p. 134.
376. J. Chalmers, Pioneering in New Guinea (London, 1887), p. 181. The word which I have taken to mean “holy or taboo” is helaga. Mr. Chalmers does not translate or explain it. Dr. C. G. Seligmann says that the word “conveys something of the idea of ‘sacred,’ ‘set apart,’ ‘charged with virtue’” (The Melanesians of British New Guinea, p. 101, note 2).
377. A. C. Haddon, Head-hunters (London, 1901), pp. 270-272, 275 sq.
378. T. C. Hodson, “The Native Tribes of Manipur,” Journal of the Anthropological Institute, xxxi. (1901) p. 307.
379. T. C. Hodson, “The genna amongst the Tribes of Assam,” Journal of the Anthropological Institute, xxxvi. (1906) p. 94.
380. Pliny, Nat. Hist. xii. 54; Solinus, xxxiii. 6 sq., p. 166, ed. Th. Mommsen (first edition).
381. Theophrastus, Histor. plant. ix. 4. 5 sq.
382. Palladius, De re rustica, i. 6. 14; Geoponica, ix. 3. 5 sq.
383. With what follows compare Psyche’s Task, chapter iv. pp. 31 sqq., where I have adduced the same evidence to some extent in the same words.
384. F. Mason, “On dwellings, works of art, laws, etc., of the Karens,” Journal of the Asiatic Society of Bengal, xxxvii. (1868) Part ii. pp. 147 sq. Compare A. R. M’Mahon, The Karens of the Golden Chersonese (London, 1876), pp. 334 sq.
385. J. B. Neumann, “Het Pane- en Bila-stroomgebied op het eiland Sumatra,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, dl. iii. Afdeeling, meer uitgebreide artikelen, No. 3 (1886), pp. 514 sq.; M. Joustra, “Het leven, de zeden en gewoonten der Bataks,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlvi. (1902) p. 411.
386. H. Ling Roth, “Low’s natives of Borneo,” Journal of the Anthropological Institute, xxi. (1892) pp. 113 sq., 133, xxii. (1893) p. 24; id., Natives of Sarawak and British North Borneo, i. 401. Compare Rev. J. Perham, “Petara, or Sea Dyak Gods,” Journal of the Straits Branch of the Royal Asiatic Society, No. 8, December 1881, p. 150; H. Ling Roth, Natives of Sarawak and British North Borneo, i. 180. According to Archdeacon Perham, “Every district traversed by an adulterer is believed to be accursed of the gods until the proper sacrifice has been offered.” In respectable Dyak families, when an unmarried girl is found with child and the father is unknown, they sacrifice a pig and sprinkle the doors with its blood to wash away the sin (Spenser St. John, Life in the Forests of the Far East, 2nd Ed., i. 64). In Ceram a person convicted of unchastity has to expiate his guilt by smearing every house in the village with the blood of a pig and a fowl. See A. Bastian, Indonesien, i. (Berlin, 1884) p. 144.
387. A. W. Nieuwenhuis, Quer durch Borneo (Leyden, 1904-1907), i. 367.
388. A. W. Nieuwenhuis, Quer durch Borneo, ii. 99; id., In Centraal Borneo (Leyden, 1900), ii. 278.
389. B. F. Matthes, “Over de âdá’s of gewoonten der Makassaren en Boegineezen,” Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen, Afdeeling Letterkunde, Derde Reeks, II. (Amsterdam, 1885) p. 182. The similar Roman penalty for parricide (Digest, xlviii. 9. 9; Valerius Maximus, i. 1. 13; J. E. B. Mayor’s note on Juvenal Sat. viii. 214) may have been adopted for a similar reason. But in that case the scourging which preceded the drowning can hardly have been originally a part of the punishment.
390. A. C. Kruijt, “Eenige ethnografische aanteekeningen omtrent de Toboengkoe en de Tomori,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xliv. (1900) p. 235.
391. A. C. Kruijt, “Van Posso naar Mori,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xliv. (1900) p. 162.
392. M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 514. In the Banggai Archipelago, to the east of Celebes, earthquakes are explained as punishments inflicted by evil spirits for indulgence in illicit love (F. S. A. de Clercq, Bijdragen tot de Kennis der Residentie Ternate (Leyden, 1890), p. 132).
393. O. Dapper, Description de l’Afrique (Amsterdam, 1686), p. 326; R. E. Dennett, At the Back of the Black Man’s Mind (London, 1906), pp. 53, 67-71.
394. R. E. Dennett, op. cit. p. 52.
395. A. C. Hollis, The Nandi, their Language and Folk-lore (Oxford, 1909), p. 76.
396. Rev. E. Casalis, The Basutos (London, 1861), p. 252.
397. Sir Harry Johnston, The Uganda Protectorate (London, 1902), ii. 718 sq.
398. A. C. Kruijt, “Regen lokken en regen verdrijven bij de Toradja’s van Midden Celebes,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xliv. (1901) p. 4.
399. Probably a similar extension of the superstition to animal life occurs also among savages, though the authorities I have consulted do not mention it. A trace, however, of such an extension appears in a belief entertained by the Khasis of Assam, that if a man defies tribal custom by marrying a woman of his own clan, the women of the tribe will die in childbed and the people will suffer from other calamities. See Colonel P. R. T. Gurdon, The Khasis (London, 1907), pp. 94, 123.
400. Job xxxi. 11 sq. (Revised Version).
401. תבואה. See Hebrew and English Lexicon, by F. Brown, S. R. Driver, and Ch. A. Briggs (Oxford, 1906), p. 100.
402. Genesis xii. 10-20, xx. 1-18.
403. Leviticus xviii. 24 sq.
404. Sophocles, Oedipus Tyrannus, 22 sqq., 95 sqq.
405. Tacitus, Annals, xii. 4 and 8.
406. Columella, De re rustica, xii. 2 sq., appealing to the authority of M. Ambivius, Maenas Licinius, and C. Matius. See on this subject below, p. 205.
407. G. Keating, History of Ireland, translated by J. O’Mahony (New York, 1857), pp. 337 sq.; P. W. Joyce, Social History of Ancient Ireland (London, 1903), ii. 512 sq.; J. Rhys, Celtic Heathendom (London and Edinburgh, 1888), pp. 308 sq.
408. Compare Totemism and Exogamy, iv. 153 sqq.
409. “Next (for hear me out now, readers) that I may tell ye whither my younger feet wandered; I betook me among those lofty fables and romances which recount in solemn cantos the deeds of knighthood founded by our victorious kings, and from hence had in renown over all Christendom. There I read it in the oath of every knight that he should defend to the utmost expense of his best blood, or of his life, if it so befell him, the honour and chastity of virgin or matron; from whence even then I learned what a noble virtue chastity sure must be, to the defence of which so many worthies, by such a dear adventure of themselves, had sworn; and if I found in the story afterward any of them by word or deed breaking that oath, I judged it the same fault of the poet as that which is attributed to Homer, to have written indecent things of the gods. Only this my mind gave me, that every free and gentle spirit, without that oath, ought to be born a knight, nor needed to expect the gilt spur or the laying of a sword upon his shoulder to stir him up both by his counsel and his arm, to secure and protect the weakness of any attempted chastity” (Milton, “Apology for Smectymnuus,” Complete Collection of the Historical, Political, and Miscellaneous Works of John Milton (London, 1738), vol. i. p. 111).
410. For examples of chastity observed at home by the friends of the absent warriors, see above, vol. i. pp. 128, 131, 133. Examples of chastity observed by the warriors themselves in the field will be given in the second part of this work. Meanwhile see The Golden Bough, 2nd Ed., i. 328, note 2.
411. Speaking of the one God who reveals himself in many forms and under many names, Augustine says: “Ipse in aethere sit Jupiter, ipse in aëre Juno, ipse in mare Neptunus ... Liber in vineis, Ceres in frumentis, Diana in silvis,” etc. (De civitate Dei, iv. 11).
412. Servius on Virgil, Georg. iii. 332: “Nam, ut diximus, et omnis quercus Jovi est consecrata, et omnis lucus Dianae.”
413. W. H. Roscher, Lexikon der griech. und röm. Mythologie, i. 1005; H. Dessau, Inscriptiones Latinae selectae, Nos. 3266-3268.
414. Dittenberger, Sylloge inscriptionum Graecarum, 2nd Ed., No. 568; Ch. Michel, Recueil d’inscriptions grecques, No. 686; E. S. Roberts, Introduction to Greek Epigraphy, ii., No. 139.
415. Dittenberger, op. cit. No. 653, lines 79 sqq.; Ch. Michel, op. cit., No. 694. As to the grove see Pausanias, iv. 33. 4 sq.
416. Dittenberger, op. cit., No. 929, lines 80 sqq. Compare id. No. 569; Pausanias, ii. 28. 7.
417. H. Dessau, Inscriptiones Latinae selectae, No. 4911.
418. Cato, De agri cultura, 139.
419. Varro, De lingua Latina, v. 85, ed. C. O. Müller; Pliny, Nat. Hist. xviii. 6.
420. G. Henzen, Acta Fratrum Arvalium (Berlin, 1874), pp. 136-143; H. Dessau, Inscriptiones Latinae selectae, ii., Nos. 5042, 5043, 5045, 5046, 5048.
421. Ovid, Fasti, iv. 749-755.
422. Pliny, Nat. Hist. xii. 3.
423. Seneca, Epist. iv. 12. 3. See further L. Preller, Römische Mythologie, 3rd Ed., i. 108 sqq. For evidence of the poets he refers to Virgil, Georg. iii. 332 sqq.; Tibullus, i. 1. 11; Ovid, Amores, iii. 1. 1 sq.
424. On Diana as a huntress see H. Dessau, Inscriptiones Latinae selectae, Nos. 3257-3266. For indications of her care for domestic cattle see Livy, i. 45; Plutarch, Quaestiones Romanae, 4; and above, vol. i. p. 7.
425. Virgil, Aen., viii. 600 sq., with Servius’s note.
426. M. A. Castren, Vorlesungen über die finnische Mythologie (St. Petersburg, 1853), pp. 92-99.
427. P. v. Stenin, “Über den Geisterglauben in Russland,” Globus, lvii. (1890), p. 283.
428. J. Abercromby, The Pre- and Proto-historic Finns (London, 1898), i. 161.
429. Mathias Michov, “De Sarmatia Asiana atque Europea,” in Novus Orbis regionum ac insularum veteribus incognitarum, p. 457.
430. C. Snouck Hurgronje, Het Gajōland en zijne Bewoners (Batavia, 1903), pp. 351, 359.
431. See vol. i. p. 14.
432. Arrian, Cynegeticus, 33 sq.
433. The Galatians retained their Celtic speech as late as the fourth century of our era, for Jerome says that in his day their language hardly differed from that of the Treveri, a Celtic tribe on the Moselle, whose name survives in Treves. See Jerome, Commentar. in Epist. ad Galatas, lib. ii. praef. (Migne’s Patrologia Latina, vol. xxvi. col. 357).
435. H. Dessau, Inscriptiones Latinae selectae, No. 4633; Ihm, in Pauly-Wissowa’s Real-Encyclopädie der classischen Altertumswissenschaft, ii. 616, s.v. “Arduinna”; compare id. i. 104, s.v. “Abnoba.”
436. F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven (Münster i. W., 1890), p. 125.
437. J. H. Schmitz, Sitten und Bräuche, Lieder, Sprüchwörter und Räthsel des Eifler Volkes (Treves, 1856-1858), i. 42 sq.; A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, pp. 393 sq.; Ch. Beauquier, Les Mois en Franche-Comté (Paris, 1900), p. 90. In Sweden and parts of Germany cattle are crowned on the day in spring when they are first driven out to pasture, which is sometimes at Whitsuntide (A. Kuhn, Die Herabkunft des Feuers, 2nd Ed., pp. 163 sq.; L. Lloyd, Peasant Life in Sweden, pp. 246 sq.; A. Kuhn, Märkische Sagen und Märchen, pp. 315 sq., 327 sq.; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien, i. 123). Amongst the Romans cattle were crowned at the Ambarvalia (Tibullus, ii. 1. 7 sq.; Ovid, Fasti, i. 663); and asses and mill-stones were crowned at Vesta’s festival on the ninth of June (Propertius, v. 1. 21; Ovid, Fasti, vi. 311 sq.). The original motive of all these customs may have been the one indicated in the text. Perhaps the same explanation might be found to apply to certain other cases of wearing wreaths or crowns.
438. Tettau und Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens, pp. 263 sq.; A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 392; Reinsberg-Düringsfeld, Das festliche Jahr, p. 181; id., Calendrier belge, i. 423 sq.; A. Birlinger, Volksthümliches aus Schwaben, i. p. 278, § 437; R. Eisel, Sagenbuch des Voigtlandes, p. 210; F. J. Wiedemann, Aus dem inneren und äusseren Leben der Ehsten, p. 363; F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, p. 128.
440. In Nepaul a festival known as Khichâ Pûjâ is held, at which worship is offered to dogs, and garlands of flowers are placed round the necks of every dog in the country (W. Crooke, Popular Religion and Folk-lore of Northern India, Westminster, 1896, ii. 221). But as the custom is apparently not limited to hunting dogs, the explanation suggested above would hardly apply.
441. Catullus, xxxiv. 9-20; Cicero, De natura deorum, ii. 26. 68 sq.; Varro, De lingua Latina, v. 68 sq. It deserves to be remembered that Diana’s day was the thirteenth of August, which in general would be the time when the splendid harvest moon was at the full. Indian women in Peru used to pray to the moon to grant them an easy delivery. See P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), p. 32.
442. See above, vol. i. p. 12.
443. In like manner the Greeks conceived of the goddess Earth as the mother not only of corn but of cattle and of human offspring. See the Homeric Hymn to Earth (No. 30).
444. Strabo, iv. 1. 4 and 5, pp. 179 sq. The image on the Aventine was copied from that at Marseilles, which in turn was copied from the one at Ephesus.
445. Tacitus, Annals, xii. 8. The Romans feared that the marriage of Claudius with his paternal cousin Agrippina, which they regarded as incest, might result in some public calamity (Tacitus, Annals, xii. 5).
447. See above, vol. i. pp. 20 sq., 40.
448. Herodotus, i. 181 sq.
449. M. Jastrow, Religion of Babylonia and Assyria, pp. 117 sq.; L. W. King, Babylonian Mythology and Religion, pp. 18, 21.
450. H. Winckler, Die Gesetze Hammurabis 2nd Ed., (Leipsic, 1903), p. 31 § 182. The expression is translated “votary of Marduk” by Mr C. H. W. Johns (Babylonian and Assyrian Laws, Contracts, and Letters, Edinburgh, 1904, p. 60). “The votary of Marduk is the god’s wife vowed to perpetual chastity, and is therefore distinct from the devotees of Ištar. Like the ordinary courtesan, these formed a separate class and enjoyed special privileges” (S. A. Cook, The Laws of Moses and the Code of Hammurabi, London, 1903, p. 148).
451. M. Jastrow, op. cit. pp. 42 sq.
452. C. Johnston in Journal of the American Oriental Society, xviii. First Half (1897), pp. 153-155; R. F. Harper, Assyrian and Babylonian Literature (New York, 1901), p. 249. For the equivalence of Iyyar or Airu with May see Encyclopaedia Biblica, s.v. “Months,” iii. coll. 3193 sq.
453. Herodotus, i. 182.
454. G. Maspero, in Journal des Savants, année 1899, pp. 401-406; A. Moret, Du caractère religieux de la royauté Pharaonique (Paris, 1902), pp. 48-73; A. Wiedemann, Herodots zweites Buch (Leipsic, 1890), pp. 268 sq. M. Moret shares the view of Prof. Maspero that the pictures, or rather painted reliefs, were copied from masquerades in which the king and other men and women figured as gods and goddesses. As to the Egyptian doctrine of the spiritual double or external soul (Ka), see A. Wiedemann, The Ancient Egyptian Doctrine of the Immortality of the Soul (London, 1895), pp. 10 sqq.
455. A. Erman, Die ägyptische Religion (Berlin, 1905), pp. 75, 165 sq.; compare id., Ägypten und ägyptisches Leben im Altertum, pp. 400 sq. As to the ghostly rule of the high priests of Ammon at Thebes see further G. Maspero, Histoire ancienne des peuples de l’Orient classique, les premières mêlées des peuples (Paris, 1897), pp. 559 sqq.; J. H. Breasted, A History of the Ancient Egyptians (London, 1908), pp. 350 sq., 357 sq.; C. P. Tiele, Geschichte der Religion im Altertum, i. (Gotha, 1896), p. 66.
456. Strabo, xvii. 1. 46, p. 816.
457. Diodorus Siculus, Bibliotheca, i. 47.
458. Plutarch, Quaestiones conviviales, viii. 1. 6 sq.; id., Numa, 4.
459. Servius on Virgil, Aen. iv. 143. Compare Horace, Odes, iii. 62 sqq.
460. Herodotus, i. 182.
461. Pausanias, viii. 13. 1. As to the meaning of the title Essen see Callimachus, Hymn to Zeus, 16; Hesychius, Suidas, and Etymologicum Magnum, s.v. Ἕσσην. The ancients mistook the Queen bee for a male, and hence spoke of King bees. See Aristotle, Histor. animal. v. 21 sq., ix. 40, pp. 553, 623 sqq., ed. Bekker; id., De animalium generatione, iii. 10, p. 760, ed. Bekker; Aelian, Nat. animal. i. 10, v. 10 sq.; Virgil, Georg. iv. 21, 68; W. Walter-Tornow, De apium mellisque apud veteres significatione (Berlin, 1894), pp. 30 sqq. The Essenes or King Bees are not to be confounded with the nominal kings (Basileis) of Ephesus, who probably held office for life. See above, vol. i. p. 47.
462. J. T. Wood, Discoveries at Ephesus, Inscriptions from the Temple of Diana, pp. 2, 14; Inscriptions from the Augusteum, p. 4; Inscriptions from the City and Suburbs, p. 38.
463. See B. V. Head, Coins of Ephesus (London, 1880), and above, vol. i. pp. 37 sq. Modern writers sometimes assert that the priestesses of the Ephesian Artemis were called Bees. Certain other Greek priestesses were undoubtedly called Bees, and it seems not improbable that the priestesses of the Ephesian Artemis bore the same title and represented the goddess in her character of a bee. But no ancient writer, so far as I know, affirms it. See my note on Pausanias, viii. 13. 1.
464. Demosthenes, Contra Neaer. 73-78, pp. 1369-1371; Aristotle, Constitution of Athens, iii. 5; Hesychius, s.vv. Διονύσου γάμος and γεραραί; Etymologicum Magnum, s.v. γεραῖραι; Pollux, viii. 108; K. F. Hermann, Gottesdienstliche Alterthümer, 2nd Ed., § 32. 15, § 58. 11 sqq.; Aug. Mommsen, Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 391 sqq. From Demosthenes, l.c., compared with Thucydides, ii. 15, it seems certain that the oath was administered by the Queen at the time and place mentioned in the text. Formerly it was assumed that her marriage to Dionysus was celebrated at the same place and time; but the assumption as to the place was disproved by the discovery of Aristotle’s Constitution of Athens, and with it the assumption as to the time falls to the ground. As the Greek months were commonly named after the festivals which were held in them, it is tempting to conjecture that the sacred marriage took place in the Marriage Month (Gamelion), answering to our January. But more probably that month was named after the sacred marriage of Zeus and Hera, which was celebrated at Athens and elsewhere. See below, p. 143. This is the view of W. H. Roscher (Juno und Hera, p. 73, n. 217) and Aug. Mommsen (Feste der Stadt Athen, p. 383). From the name Cattle-stall, applied to the scene of the marriage, Miss J. E. Harrison ingeniously conjectured that in the rite Dionysus may have been represented as a bull (Prolegomena to the Study of Greek Religion, p. 537). The conjecture was anticipated by Prof. U. von Wilamowitz-Moellendorff, Aristoteles und Athen (Berlin, 1893), ii. 42. Dionysus was often conceived by the Greeks in the form of a bull.
466. L. Preller, Ausgewählte Aufsätze (Berlin, 1864), pp. 293-296; compare his Griechische Mythologie, 4th ed., ed. C. Robert, i. 681 sqq.
467. Hyginus, Astronomica, i. 5.
468. Tertullian, Ad nationes, ii. 7, “Cur rapitur sacerdos Cereris si non tale Ceres passa est?” Asterius Amasenus, Encomium in sanctos martyres, in Migne’s Patrologia Graeca, xl. col. 324, Οὐκ ἐκεῖ (at Eleusis) τὸ καταβάσιον τὸ σκοτεινόν, καὶ αἱ σεμναὶ τοῦ ἱεροφάντου πρὸς τὴν ἱερείαν συντυχίαι, μόνου πρὸς μόνην; Οὐχ αἱ λαμπάδες σβέννυνται, καὶ ὁ πολὺς καὶ ἀναρίθμητος δῆμος τὴν σωτηρίαν αὐτῶν εἶναι νομίζουσι τὰ ἐν τῷ σκότῳ παρὰ τῶν δύο πραττόμενα; Psellus, Quaenam sunt Graecorum opiniones de daemonibus, p. 39. ed. J. F. Boissonade, τὰ δέ γε μυστήρια τούτων, οἷα αὐτίκα τὰ Ἐλευσίνια, τὸν μυθικὸν ὑποκρίνεται Δία μιγνύμενον τῇ Δηοῖ, ἤγουν τῇ Δήμητρι ... Ὕποκρίνεται δὲ καὶ τὰς τῆς Δηοῦς ὠδῖνας. Ἱκετηρίαι γοῦν αὐτίκα Δηοῦς καὶ χολῆς πόσις καὶ καρδιαλγίαι. Ἐφ’ οἷς καί τι τραγοσκελὲς μίμημα παθαινόμενον περὶ τοῖς διδύμοις, ὅτιπερ ὁ Ζεύς, δίκας ἀποτιννὺς τῆς βίας τῇ Δήμητρι, τράγου ὄρχεις ἀποτεμών, τῷ κόλπῳ ταύτης κατέθετο ὥσπερ δὴ καὶ ἑαυτοῦ (compare Arnobius, Adversus nationes, v. 20-23); Schol. on Plato, Gorgias, p. 497 c, Ἐτελεῖτο δὲ ταῦτα (the Eleusinian mysteries) καὶ Δηοῖ καὶ Κορῇ, ὅτι ταύτην μὲν Πλούτων ἁρπάξειε, Δηοῖ δὲ μιγείη Ζεύς; Hippolytus, Refutatio omnium haeresium, v. 8, pp. 162, 164, ed. Duncker and Schneidewin, Λέγουσι δὲ αύτον (God), φησί, Φρύγες καὶ χλοερὸν στάχυν τεθερισμένον, καὶ μετὰ τοὺς Φρύγας Ἀθηναῖοι μυοῦντες Ἐλευσίνια, καὶ ἐπιδεικνύντες τοῖς ἐποπτεύουσι τὸ μέγα καὶ θαυμαστὸν καὶ τελειότατον ἐποπτικὸν ἐκεῖ μυστήριον ἐν σιωπῇ, τεθερισμένον στάχυν. Ὁ δὲ στάχυς οὗτός ἐστι καὶ παρὰ Ἀθηναίοις ὁ παρὰ τοῦ ἀχαρακτηρίστου φωστὴρ τέλειος μέγας, καθάπερ αὐτὸς ὁ ἱεροφάντης, οὐκ ἀποκεκομμένος μέν, ὡς ὁ Ἄττις, εὐνουχισμένος δὲ διὰ κωνείου καὶ πᾶσαν παρῃτημένος τὴν σαρκικὴν γένεσιν, νυκτὸς ἐν Ἐλευσῖνι ὑπὸ πολλῷ πυρὶ τελῶν τὰ μεγάλα καὶ ἄρρητα μυστήρια βοᾷ καὶ κέκραγε λέγων· ἱερὸν ἔτεκε πότνια κοῦρον Βριμὼ Βριμόν, τουτέστιν ἰσχυρὰ ἰσχυρόν. In combining and interpreting this fragmentary evidence I have followed Mr. P. Foucart (Recherches sur l’origine et la nature des mystères d’Eleusis, Paris, 1895, pp. 48 sq.; id., Les Grands Mystères d’Eleusis, Paris, 1900, p. 69), and Miss J. E. Harrison (Prolegomena to the Study of Greek Religion, pp. 549 sqq.). In antiquity it was believed that an ointment or plaster of hemlock applied to the genital organs prevented them from discharging their function. See Dioscorides, De materia medica, iv. 79; Pliny, Nat. Hist. xxv. 154. Dr. J. B. Bradbury, Downing Professor of Medicine in the University of Cambridge, informs me that this belief is correct. “Although conium [hemlock] is not used as an anaphrodisiac at the present day, there can be no doubt that it has this effect. When rubbed into the skin it depresses sensory nerve-endings and is absorbed. After absorption it depresses all sympathetic nerve-cells. Both these effects would tend to diminish organic reflexes such as aphrodisia” (Dr. W. E. Dixon, Pharmacological Laboratory, Cambridge). Pausanias seems to imply that the hierophant was forbidden to marry (ii. 14. 1). It may have been so in his age, the second century of our era; but an inscription of the first century B.C. shews that at that time it was lawful for him to take a wife. See P. Foucart, Les Grands Mystères d’Eleusis, pp. 26 sqq. (extract from the Mémoires de l’Académie des Inscriptions et Belles-Lettres, vol. xxxvii.).
469. Pausanias, ix. 3; Plutarch, quoted by Eusebius, Praepar. Evang. iii. 1 sq.
472. W. Mannhardt, Baumkultus, p. 177.
473. W. Mannhardt, Baumkultus, pp. 177 sq.
474. J. Brand, Popular Antiquities, i. 318 sq.; W. Mannhardt, Baumkultus, p. 178.
475. W. Hone, Every Day Book, ii. 595 sq.; W. Mannhardt, Baumkultus, p. 178.
476. With regard to Zeus as an oak-god see below, pp. 358 sq. Hera appears with an oak-tree and her sacred bird the peacock perched on it in a group which is preserved in the Palazzo degli Conservatori at Rome. In the same group Pallas is represented with her olive-tree and her owl; so that the conjunction of the oak with Hera cannot be accidental. See W. Helbig, Führer durch die öffentlichen Sammlungen klassischen Altertümer in Rom 2nd Ed., (Leipsic, 1899), i. 397, No. 587.
477. Pausanias, viii. 42.
478. At Cnossus in Crete, Diodorus Siculus, v. 72; at Samos, Lactantius, Instit. i. 17 (compare Augustine, De civitate Dei, vi. 7); at Athens, Photius, Lexicon, s.v. ἱερὸν γάμον; Etymologicum Magnum, s.v. ἱερομνήμονες, p. 468. 52. A fragment of Pherecydes relating to the marriage of Zeus and Hera came to light some years ago. See Grenfell and Hunt, New Classical and other Greek and Latin Papyri (Oxford, 1897), p. 23; H. Weil, in Revue des Études grecques, x. (1897) pp. 1-9. The subject has been discussed by W. H. Roscher (Juno und Hera, Leipsic, 1875, pp. 72 sqq.). From the wide prevalence of the rite he infers that the custom of the sacred marriage was once common to all the Greek tribes.
479. Iliad, xiv. 347 sqq. Hera was worshipped under the title of Flowery at Argos (Pausanias, ii. 22. 1; compare Etymol. Magn. s.v. Ἄνθεια, p. 108, line 48), and women called Flower-bearers served in her sanctuary (Pollux, iv. 78). A great festival of gathering flowers was celebrated by Peloponnesian women in spring (Hesychius, s.v. ἠροσάνθεια, compare Photius, Lexicon, s.v. Ἠροάνθια). The first of May is still a festival of flowers in Peloponnese. See Folk-lore, i. (1890) pp. 518 sqq.
480. J. Grimm, Deutsche Mythologie, 4th ed., i. 176; P. Herrmann, Nordische Mythologie (Leipsic, 1903), pp. 198 sqq., 217, 520, 529; E. H. Meyer, Mythologie der Germanen (Strasburg, 1903), pp. 366 sq. The procession of Frey and his wife in the waggon is doubtless the same with the procession of Nerthus in a waggon which Tacitus describes (Germania, 40). Nerthus seems to be no other than Freya, the wife of Frey. See the commentators on Tacitus, l.c., and especially K. Müllenhoff, Deutsche Altertumskunde, iv. (Berlin, 1900) pp. 468 sq.
481. Gregory of Tours, De gloria confessorum, 77 (Migne’s Patrologia Latina, lxxi. col. 884). Compare Sulpicius Severus, Vita S. Martini, 12: “Quia esset haec Gallorum rusticis consuetudo, simulacra daemonum candido tecta velamine misera per agros suos circumferre dementia.”
482. “Passio Sancti Symphoriani,” chs. 2 and 6 (Migne’s Patrologia Graeca, v. 1463, 1466).
483. These crazy wretches castrate men and mutilate women. Hence they are known as the Skoptsy (“mutilated”). See N. Tsakni, La Russie sectaire, pp. 74 sqq.
484. As to this feature in the ritual of Cybele, see Adonis, Attis, Osiris, Second Edition, pp. 219 sqq.
485. Max Buch, Die Wotjäken (Stuttgart, 1882), p. 137.
486. E. A. Gait, in Census of India, 1901, vol. vi. part i. p. 190.
487. P. J. de Arriaga, Extirpacion de la idolatria del Piru (Lima, 1621), p. 20.
488. Father Lacombe, in Missions Catholiques, ii. (1869) pp. 359 sq.
489. Relations des Jésuites, 1636, p. 109, and 1639, p. 95 (Canadian reprint); Charlevoix, Histoire de la Nouvelle France, v. 225; Chateaubriand, Voyage en Amérique (Paris, 1870), pp. 140-142.
490. Rev. F. Hahn, “Some Notes on the Religion and Superstitions of the Orāos,” Journal of the Asiatic Society of Bengal, lxxii. part iii. (Calcutta, 1904) p. 12. For another account of the ceremonies held by the Oraons in spring see above, pp. 76 sq.
491. P. Rascher, “Die Sulka,” Archiv für Anthropologie, xxix. (1904) p. 217.
492. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 118.
493. W. Crooke, op. cit. ii. 138.
494. A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, pp. 139-142.
495. Adonis, Attis, Osiris, Second Edition, pp. 58 sq.
496. Sir Harry Johnston, The Uganda Protectorate (London, 1902), ii. 677.
497. From notes sent to me by Mr. A. C. Hollis, 21st May 1908.
498. J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States, part ii. vol. i. (Rangoon, 1901) p. 439.
499. E. W. Lane, Manners and Customs of the Modern Egyptians (Paisley and London, 1895), chap. xxvi. p. 500. The authority for the statement is the Arab historian Makrizi.
500. The North China Herald, 4th May 1906, p. 235.
501. G. A. Wilken, “Het animisme bij de volken van den Indischen Archipel,” De Indische Gids, June 1884, p. 994 (referring to Veth, Het eiland Timor, p. 21); A. Bastian, Indonesien, ii. (Berlin, 1885) p. 8.
502. A. Bastian, op. cit. p. 11.
503. A. Bastian, Indonesien, i. (Berlin, 1884) p. 134.
504. Voyages d’Ibn Batoutah, texte arabe, accompagné d’une traduction, par C. Defrémery et B. R. Sanguinetti (Paris, 1853-1858), iv. 126-130.
505. The Thanda Pulayans, on the west coast of India, think that the phosphorescence on the surface of the sea indicates the presence of the spirits of their ancestors, who are fishing in the backwaters. See E. Thurston, Ethnographic Notes in Southern India, p. 293. Similarly the Sulkas of New Britain fancy that the mysterious glow comes from souls bathing in the water. See P. Rascher, “Die Sulka,” Archiv für Anthropologie, xxix. (1904) p. 216.
506. For a list of these tales, with references to the authorities, see my note on Pausanias, ix. 26. 7. To the examples there referred to add I. V. Zingerle, Kinder- und Hausmärchen aus Tirol, Nos. 8, 21, 35, pp. 35 sqq., 100 sqq., 178 sqq.; G. F. Abbott, Macedonian Folk-lore, pp. 270 sqq. This type of story has been elaborately investigated by Mr. E. S. Hartland (The Legend of Perseus, London, 1894-1896), but he has not discussed the custom of the sacred marriage, on which the story seems to be founded.
507. Note on Pausanias, ix. 10. 5.
508. Spencer and Gillen, Northern Tribes of Central Australia, pp. 226 sqq.
509. R. Salvado, Mémoires historiques sur l’Australie (Paris, 1854), p. 262.
510. H. Ternaux-Compans, Essai sur l’ancien Cundinamarca, pp. 6 sq.
511. H. Coudreau, Chez nos Indiens (Paris, 1895), pp. 303 sq.
512. C. Lumholtz, Unknown Mexico (London, 1903), ii. 57.
513. C. Lumholtz, op. cit. i. 402 sq.
514. T. I. Fairclough, “Notes on the Basutos,” Journal of the African Society, No. 14, January 1905, p. 201.
515. To the examples given in my note on Pausanias viii. 7. 2, add Ph. Paulitschke, Ethnographie Nordost-Afrikas, die geistige Cultur der Danâkil, Galla und Somâl (Berlin, 1896), pp. 46, 50; “De Dajaks op Borneo,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xiii. (1869) p. 72; A. D’Orbigny, Voyage dans l’Amérique Méridionale, ii. 93, 160 (see above, pp. 16 sq.); F. Blumentritt, “Über die Eingeborenen der Insel Palawan und der Inselgruppe der Talamianen,” Globus, lix. (1891) p. 167; W. Crooke, Popular Religion and Folk- lore of Northern India (Westminster, 1896), i. 46; Father Guillemé, in Annales de la Propagation de la Foi, lx. (1888) p. 252.
516. W. F. W. Owen, Narrative of Voyages to explore the Shores of Africa, Arabia, and Madagascar (London, 1833), ii. 354 sq.
517. H. Goldie, Calabar and its Mission, New Edition (Edinburgh and London, 1901), p. 43.
518. Annales de la Propagation de la Foi, xxxiii. (1861) p. 152.
519. Father Guillemé, in Annales de la Propagation de la Foi, lx. (1888) p. 253.
520. Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l’Amérique-Centrale, i. 327 sq.
521. E. Aymonier, “Les Tchames et leurs religions,” Revue de l’histoire des religions, xxiv. (1891) p. 213.
522. W. Robertson Smith, Religion of the Semites, 2nd Ed., pp. 96-104.
523. S. I. Curtiss, Primitive Semitic Religion To-day (Chicago, 1902), p. 117.
524. S. I. Curtiss, op. cit. p. 119.
525. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 50 sq., 225 sq.
526. Census of India, 1901, vol. xvii., Punjab, p. 164.
527. W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh, iv. 425. As to the sect of the Maharajas, see above, vol. i. pp. 406 sq.
528. Pliny, Nat. Hist. xxxi. 8.
529. S. I. Curtiss, Primitive Semitic Religion To-day, pp. 116 sq.; Mrs. H. H. Spoer, “The Powers of Evil in Jerusalem,” Folk-lore, xviii. (1907) p. 55; A. Jaussen, Coutumes des Arabes au pays de Moab (Paris, 1908), p. 360.
530. J. M. Mackinlay, Folk-lore of Scottish Lochs and Springs (Glasgow, 1893), p. 112.
531. A. C. Haddon and C. R. Browne, “The Ethnography of the Aran Islands,” Proceedings of the Royal Irish Academy, ii. (1893), p. 819.
532. R. C. Hope, The Legendary Lore of the Holy Wells of England (London, 1893), p. 122.
533. R. C. Hope, op. cit. pp. 107 sq.
534. See, for example, Pausanias, ii. 15. 5, v. 7. 2 sq., vi. 22. 9, vii. 23. 1 sq., viii. 43. 1, ix. 1. 1 sq., ix. 34. 6 and 9.
535. Sophocles, Trachiniae, 6 sqq. The combat of Hercules with the bull-shaped river-god in presence of Dejanira is the subject of a red-figured vase painting. See Miss J. E. Harrison, Prolegomena to the Study of Greek Religion 2nd Ed., (Cambridge, 1908), Fig. 133, p. 434.
536. Aeschines, Epist. x. The letters of Aeschines are spurious, but there is no reason to doubt that the custom here described was actually observed.
537. See the evidence collected by Mr. Floyd G. Ballentine, “Some Phases of the Cult of the Nymphs,” Harvard Studies in Classical Philology, xv. (1904) pp. 97 sqq.
538. F. Panzer, Beitrag zur deutschen Mythologie, i. 107-110, ii. 550. At Ragusa in Sicily an enormous effigy of a dragon, with movable tail and eyes, is carried in procession on St. George’s Day (April 23rd); and along with it two huge sugar loaves, decorated with flowers, figure in the procession. At the end of the festival these loaves are broken into little bits, and every farmer puts one of the pieces in his sowed fields to ensure a good crop. See G. Pitrè, Feste patronali in Sicilia (Turin and Palermo, 1900), pp. 323 sq. In this custom the fertility charm remains, though the marriage ceremony appears to be absent. As to the mummers’ play of St. George, see E. K. Chambers, The Mediaeval Stage (Oxford, 1903), i. 205 sqq.; A. Beatty, “The St. George, or Mummers’, Plays,” Transactions of the Wisconsin Academy of Sciences, Arts, and Letters, xv. part ii. (October, 1906) pp. 273-324. A separate copy of the latter work was kindly sent to me by the author.
539. See F. N. Taillepied, Recueil des Antiquitez et singularitez de la ville de Rouen (Rouen, 1587), pp. 93-105; A. Floquet, Histoire du privilége de Saint Romain (2 vols. 8vo, Rouen, 1833). Briefer notices of the custom and legend will be found in A. Bosquet’s La Normandie romanesque et merveilleuse (Paris and Rouen, 1845), pp. 405-409; and A. de Nore’s Coutumes, mythes, et traditions des provinces de France (Paris and Lyons, 1846), pp. 245-250. The gilt fierte, or portable shrine of St. Romain, is preserved in the Chapter Library of the Cathedral at Rouen, where I saw it in May 1902. It is in the form of a chapel, on the roof of which the saint stands erect, trampling on the winged dragon, while the condemned prisoner kneels in front of him. This, however, is not the original shrine, which was so decayed that in 1776 the Chapter decided to replace it by another. See Floquet, op. cit. ii. 338-346. The custom of carrying the dragons in procession was stopped in 1753 because of its tendency to impair the solemnity of the ceremony (Floquet, op. cit. ii. 301). Even more famous than the dragon of Rouen was the dragon of Tarascon, an effigy of which used to be carried in procession on Whitsunday. See A. de Nore, op. cit. pp. 47 sqq. As to other French dragons see P. Sébillot, Le Folk-lore de France, i. (Paris, 1904) pp. 468-470.
540. See above, vol. i. pp. 17 sq.
541. See above, vol. i. p. 12.
542. Catullus, xxxiv. 9 sqq.
543. Wernicke, in Pauly-Wissowa, Real-Encyklopädie der classischen Altertumswissenschaft, ii. coll. 1343, 1351.
544. Plutarch, De fortuna Romanorum, 9. This statement would be strongly confirmed by etymology if we could be sure that, as Mr. A. B. Cook has suggested, the name Egeria is derived from a root aeg meaning “oak.” The name is spelt Aegeria by Valerius Maximus (i. 2. 1). See A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) p. 366; id. “The European Sky-God,” Folk-lore, xvi. (1905) pp. 283 sq.; and as to the root aeg see O. Schrader, Reallexikon der indogermanischen Atertumskunde (Strasburg, 1901), p. 164.
545. Festus, s.v. “Querquetulanae,” pp. 260, 261, ed. C. O. Müller.
547. Servius on Virgil, Aen. iii. 466.
548. Tacitus, Annals, ii. 54; Pliny, Nat. Hist. ii. 232; Pausanias, ix. 2. 11, x. 24. 7; Lucian, Bis accusatus, 1.
549. See above, vol. i. p. 18.
551. The first, I believe, to point out a parallelism in detail between Rome and Aricia was Mr. A. B. Cook (Classical Review, xvii. (1902) pp. 376 sqq.); but from the similarity he inferred the humanity of the Arician priests rather than the divinity of the Roman kings. A fuller consideration of all the evidence has since led him, rightly as I conceive, to reverse the inference. See his articles “Zeus, Jupiter, and the Oak,” The Classical Review, xviii. (1904) pp. 360-375; “The European Sky-God,” Folk-lore, xvi. (1905) pp. 260-332. In the first and second editions of this work I had suggested that the regifugium at Rome may have been a relic of a rule of succession to the throne like that which obtained at Nemi. The following discussion of the religious position of the old Latin kings owes much to Mr. Cook’s sagacity and learning, of which he freely imparted to me.
552. Dionysius Halicarnasensis, Antiquit. Rom. iii. 61 sq., iv. 74, v. 35; B. G. Niebuhr, History of Rome, ii. 36; Th. Mommsen, History of Rome, New Edition (London, 1894), i. 83; A. J. H. Greenidge, Roman Public Life (London, 1901), pp. 44 sq. But Mommsen, while he held that the costume of a Roman god and of the Roman king was the same, denied that the king personated the god. A truer historical insight is displayed by K. O. Müller in his treatment of the subject (Die Etrusker, Stuttgart, 1877, i. 348 sq.). For a discussion of the evidence see Th. Mommsen, Römisches Staatsrecht, 3rd Ed., i. 372 sq., ii. 5 sq.; J. Marquardt, Römische Staatsverwaltung, ii. 566 sq., iii. 2nd Ed., 507 sq.; id., Privatleben der Römer, 2nd Ed., 542 sq.; K. O. Müller, op. cit. i. 344-350, ii. 198-200; Aust, s.v. “Juppiter,” in W. H. Roscher’s Lexikon der griech. u. röm. Mythologie, ii. coll. 633, 725-728. Among the chief passages of ancient authors on the subject are Dionysius Halicarnasensis, ll.cc.; Strabo, v. 2. 2, p. 220; Diodorus Siculus, v. 40; Appian, Pun. 66; Zonaras, Annal. vii. 8 and 21; Livy, i. 8. 1 sq., v. 23. 4 sq., v. 41. 2, x. 7. 9 sq.; Florus, i. 5. 6; Pliny, Nat. Hist. viii. 195, xv. 127, 130, 137, xxxiii. 11. 111 sq.; Juvenal, x. 36-43; Ovid, Ex Ponto, ii. 57 sq.; Macrobius, Saturn. i. 6. 7-9; Servius on Virgil, Ecl. vi. 22, x. 27; Ael. Lampridius, Alexander Severus, 40. 8; Jul. Capitolinus, Gordiani tres, 4. 4; Aulus Gellius, v. 6. 5-7; Tertullian, De corona militis, 13. The fullest descriptions of a Roman triumph are those of Appian and Zonaras (vii. 21).
553. Camillus triumphed in a chariot drawn by white horses like the sacred white horses of Jupiter and the Sun. His Republican contemporaries were offended at what they regarded as a too close imitation of the gods (Livy, v. 23. 5 sq.; Plutarch, Camillus, 7; Dio Cassius, lii. 13); but the Roman emperors followed his example, or perhaps revived the old custom of the kings. See Dio Cassius, xliii. 14; Suetonius, Nero, 25; Pliny, Panegyric, 22; Propertius, v. 1. 32; Ovid, Ars amat. i. 214. On the sanctity of white horses among various branches of the Aryan stock, see J. von Negelein, “Die volksthümliche Bedeutung der weissen Farbe,” Zeitschrift für Ethnologie, xxxiii. (1901) pp. 62-66; W. Ridgeway, The Origin and Influence of the Thoroughbred Horse (Cambridge, 1905), pp. 105, 186, 187, 294, 295, 419. As to the horses of the Sun, see above, vol. i. pp. 315 sq.
554. Tertullian, De corona militis, 13, “Coronant et publicos ordines laureis publicae causae magistratus vero insuper aureis. Praeferuntur etiam illis Hetruscae. Hoc vocabulum est coronarum, quas gemmis et foliis ex auro quercinis ob Jovem insignes ad deducendas thensas cum palmatis togis sumunt.” The thensae were the sacred cars in which the images of the gods were carried at the procession of the Circensian games (see W. Smith’s Dictionary of Greek and Roman Antiquities, 3rd Ed., s.v.). That the Etruscan crown described by Tertullian was the golden crown held by a slave over the head of a general on his triumph may be inferred from Pliny, Nat. Hist. xxxiii. 11, “Vulgoque sic triumphabant, et cum corona ex auro Etrusca sustineretur a tergo, anulus tamen in digito ferreus erat aeque triumphantis et servi fortasse coronam sustinentis.” Compare Zonaras, Annal. vii. 21; Juvenal, x. 38 sqq. Mommsen says that the triumphal golden crown was made in the shape of laurel leaves (Römisches Staatsrecht, i. 3rd Ed., 427); but none of the ancient authors cited by him appears to affirm this, with the exception of Aulus Gellius (v. 6. 5-7, “Triumphales coronae sunt aureae, quae imperatoribus ob honorem triumphi mittuntur. Id vulgo dicitur aurum coronarium. Haec antiquitus e lauru erant, post fieri ex aura coeptae”). Gellius may have confused the wreath of real laurel which the general wore on his head (Pliny, Nat. Hist. xxxiii. 127, 130, 137) with the golden crown which was held over him by a slave. The two crowns are clearly distinguished by Zonaras (l.c.), though he does not describe the shape of the golden crown. Thus there is no good ground for rejecting the express testimony of Tertullian that the golden crown was shaped like oak-leaves. This seems to have been Mommsen’s own earlier opinion, since he mentions “a chaplet of oaken leaves in gold” as part of the insignia of the Roman kings (Roman History, London, 1894, i. 83).
555. Pliny, Nat. Hist. xxxiii. 111 sq.; Servius on Virgil, Ecl. vi. 22, x. 27.
556. Pausanias, ii. 2. 6, vii. 26. 11, viii. 39. 6. For other examples of idols painted red see my note on Pausanias, ii. 2. 6.
557. For instances see Fr. Kunstmann, “Valentin Ferdinand’s Beschreibung der Serra Leoa,” Abhandlungen d. histor. Classe d. kön. Bayer. Akademie d. Wissenschaften, ix. (Munich, 1866) p. 131; J. B. Labat, Relation historique de l’Éthiopie Occidentale (Paris, 1732), i. 250; Gmelin, Reise durch Sibirien, ii. 476; “Ueber den religiösen Glauben und die Ceremonien der heidnischen Samojeden im Kreise Mesen,” Zeitschrift für allgemeine Erdkunde, N.F. viii. (1860) p. 59; E. Rae, The White Sea Peninsula, p. 150; J. B. Müller, “Les Mœurs et usages des Ostiackes,” Recueil de voiages au Nord, viii. (Amsterdam, 1727) pp. 414 sq.; Delamare, in Annales de la Propagation de la Foi, xii. (1840) p. 482; Sahagun, Histoire générale des choses de la Nouvelle-Espagne (Paris, 1880), p. 185; J. de Velasco, Histoire du royaume de Quito, p. 121 (Ternaux-Compans, Voyages, relations et mémoires, xviii., Paris, 1840); E. J. Payne, History of the New World called America, i. 374 n. 1; F. B. Jevons, Introduction to the History of Religion (London, 1896), p. 158. Often we are merely told that the blood is smeared or sprinkled on the image. See A. B. Ellis, Ewe-speaking Peoples of the Slave Coast, pp. 42, 79; id., Yoruba-speaking Peoples of the Slave Coast, pp. 102, 106; A. F. Mockler-Ferryman, British Nigeria (London, 1902), p. 255; Fr. Kramer, “Der Götzendienst der Niasser,” Tijdschrift voor Indische Taal-, Land- en Volkenkunde, xxxiii. (1890) p. 496. For more examples see my note on Pausanias, ii. 2. 6.
558. Pliny, Nat. Hist. xii. 3; Phaedrus, iii. 17. 1 sqq.; Servius on Virgil, Georg. iii. 332, and on Ecl. i. 17.
559. Livy, i. 10. 4 sqq.
560. Plutarch, Quaest. Rom. 92.
561. Ovid, Tristia, iii. 31 sqq.
562. Dio Cassius, liii. 19.
563. Ovid, Fasti, i. 607 sqq., iv. 953 sq. Tiberius refused a similar honour (Suetonius, Tiberius, 26); but Domitian seems to have accepted it (Martial, viii. 82. 7). Two statues of Claudius, one in the Vatican, the other in the Lateran Museum, represent the emperor as Jupiter wearing the oak crown (W. Helbig, Führer durch die öffentlichen Sammlungen klassischer Altertümer in Rom, 2nd Ed., i. Nos. 312, 673).
564. Corpus Inscriptionum Latinarum, viii. No. 6981.
565. J. Overbeck, Griechische Kunstmythologie, Besonderer Theil, i. 232 sqq.; L. R. Farnell, The Cults of the Greek States, i. 107 sq.
566. See above, vol. i. p. 310.
567. Antoninus Liberalis, Transform. 6. For this and the two following passages of Tzetzes I am indebted to Mr. A. B. Cook. See further his articles, “Zeus, Jupiter, and the Oak,” Classical Review, xvii. (1903) p. 409; “The European Sky-god,” Folk-lore, xv. (1904) pp. 299 sqq.
568. H. Ebeling, Lexicon Homericum, s.vv. βασιλεύς, διοτρεφής, and θεῖος.
569. J. Tzetzes, Antehomerica, 102 sq.:
οἱ πρὶν γάρ τε Δίας πάντας κάλεον βασιλῆας,
οὕνεκά μιν καλὸς Διὸς ἀστὴρ σκῆπτρον ὀπάζει.
id., Chiliades, i. 474:
τοὺς βασιλεῖς δ’ ἀνέκαθε Δίας ἐκάλουν πάντας.
570. Polybius, vi. 53 sq.
571. As to the situation, see Dionysius Halicarnasensis, Ant. Rom. i. 66; H. Nissen, Italische Landeskunde, ii. 582 sq.
572. Virgil, Aen. vi. 772. I have to thank Mr. A. B. Cook for directing my attention to the Alban kings and their interesting legends. See his articles “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 363 sq.; “The European Sky-god,” Folk-lore, xvi. (1905) pp. 285 sqq.
573. Virgil, Aen. vi. 760 sqq., with the commentary of Servius; Livy, i. 3. 6 sqq.; Ovid, Metam. xiv. 609 sqq.; id., Fasti, iv. 39 sqq.; Festus, s.v. “Silvi,” p. 340, ed. C. O. Müller; Aurelius Victor, Origo gentis Romanae, 15-17; Dionysius Halicarnasensis, Antiquit. Rom. i. 70; Diodorus Siculus, in Eusebius, Chronic. i. coll. 285, 287, ed. A. Schoene; Diodorus Siculus, vii. 3a and 3b, vol. ii. pp. 110-112, ed. L. Dindorf (Teubner edition); Joannes Lydus, De magistratibus, i. 21. As to the derivation of the name Julus, see Aurelius Victor, op. cit. 15, “Igitur Latini Ascanium ob insignem virtutem non solum Jove ortum crediderunt, sed etiam per diminutionem, declinato paululum nomine, primo Jobum, dein postea Julum appellarant”; also Steuding, in W. H. Roscher’s Lexikon d. griech. u. röm. Mythologie, ii. 574. Compare W. M. Lindsay, The Latin Language (Oxford, 1894), p. 250. According to Diodorus, the priesthood bestowed on Julus was the pontificate; but the name Julus or Little Jupiter suggests that the office was rather that of Flamen Dialis, who was a sort of living embodiment of Jupiter (see below, pp. 191 sq.), and whose name of Dialis is derived from the same root as Julus. On the Julii and their relation to Vejovis see R. H. Klausen, Aeneas und die Penaten, ii. 1059 sqq.
574. See above, p. 1, and vol. i. p. 44.
575. Corpus Inscriptionum Latinarum, xiv. No. 2387; L. Preller, Römische Mythologie, 3rd Ed., i. 263 sq. On Vejovis as the Little Jupiter see Festus, s.v. “Vesculi,” p. 379, “Ve enim syllabam rei parvae praeponebant, unde Veiovem parvum Iovem et vegrandem fabam minutam dicebant”; also Ovid, Fasti, iii. 429-448. At Rome the sanctuary of Vejovis was on the saddle between the two peaks of the Capitoline hill (Aulus Gellius, v. 12. 1 sq.; Ovid, Fasti, iii. 429 sq.); thus he appropriately dwelt on the same hill as the Great Jupiter, but lower down the slope. On coins of the Gargilian, Ogulnian and Vergilian houses Vejovis is represented by a youthful beardless head, crowned with oak. See E. Babelon, Monnaies de la République Romaine, i. 532, ii. 266, 529. On other Republican coins his head is crowned with laurel. See E. Babelon, op. cit. i. 77, 505-508, ii. 6, 8. Circensian games were held at Bovillae in honour of the Julian family, and Tiberius dedicated a chapel to them there. See Tacitus, Annals, ii. 41, xv. 23.
576. Festus, s.v. “Caesar,” p. 57, ed. C. O. Müller. Other but less probable explanations of the name are suggested by Aelius Spartianus (Helius, ii. 3 sq.).
577. As to the Frankish kings see Agathias, Hist. i. 3; J. Grimm, Deutsche Rechtsalterthümer, pp. 239 sqq.; The Golden Bough, Second Edition, i. 368 sq.
578. Dionysius Halicarnasensis, Antiquit. Roman. i. 71; Diodorus Siculus, in Eusebius, Chronic. bk. i. coll. 287, 289, ed. A. Schoene; Diodorus Siculus, vii. 3a and 4, ed. L. Dindorf; Zonaras, Annal. vii. 1; Aurelius Victor, Origo gentis Romanae, 18; Ovid, Metam. xiv. 616-618; id., Fasti, iv. 50; Livy, i. 3. 9. The king is called Romulus by Livy, Remulus by Ovid, Aremulus by Aurelius Victor, Amulius by Zonaras, Amulius or Arramulius by Diodorus, and Allodius by Dionysius. A tale of a city submerged in the Alban lake is still current in the neighbourhood. See the English translators’ note to Niebuhr’s History of Rome, 3rd Ed., i. 200. Similar stories are told in many lands. See my note on Pausanias, vii. 24. 6.
579. See above, vol. i. p. 310.
580. See above, vol. i. pp. 342 sqq.
581. Pliny, Nat. Hist. ii. 140, xxviii. 13 sq. Other writers speak only of Numa’s skill in expiating the prodigy or evil omen of thunderbolts. See Livy, i. 20. 7; Ovid, Fasti, iii. 285-348; Plutarch, Numa, 15; Arnobius, Adversus nationes, v. 1-4.
582. See above, vol. i. pp. 248, 251.
583. Apollodorus, i. 9. 7; Virgil, Aen. vi. 592 sqq.; Pliny, Nat. Hist. ii. 140, xxviii. 14 (referring to the first book of L. Piso’s Annals); Livy, i. 31. 8; Aurelius Victor, De viris illustribus, 4; Zonaras, Annal. vii. 6. According to another account Tullus Hostilius was murdered by his successor Ancus Martius during a violent storm (Dionysius Halicarnasensis, Antiquit. Rom. iii. 35; Zonaras, l.c.).
584. Livy, i. 2. 6; Ovid, Metam. xiv. 598-608; Pliny, Nat. Hist. iii. 56; Dionysius Halicarnasensis, Antiquit. Rom. i. 64; Servius on Virgil, Aen. i. 259; Aurelius Victor, Origo gentis Romanae, 14. Only the last writer mentions the thunderstorm.
585. Livy, i. 16; Cicero, De legibus, i. 1. 3; id., De re publica, i. 16. 25, ii. 10. 20; Ovid, Fasti, ii. 475-512; Plutarch, Romulus, 27 sq.; Dionysius Halicarnasensis, Antiquit. Rom. ii. 56 and 63; Zonaras, Annal. vii. 4; Aurelius Victor, De viris illustribus, 2; Florus, Epitoma, i. 1. 16-18. From Cicero (De legibus, i. 1. 3) we learn that the apparition of Romulus to Proculus Julius took place near the spot where the house of Atticus afterwards stood, and from Cornelius Nepos (Atticus, 13. 2) we know that Atticus had an agreeable villa and shady garden on the Quirinal. As to the temple of Quirinus see also Varro, De lingua Latina, v. 51; Festus, pp. 254, 255, ed. C. O. Müller; Pliny, Nat. Hist. xv. 120. As to the site of the temple and the question whether it was identical with the temple dedicated by L. Papirius Cursor in 293 B.C. (Livy, x. 46. 7; Pliny, Nat. Hist. vii. 213) see O. Richter, Topographie der Stadt Rom, 2nd Ed., pp. 286 sqq.; G. Wissowa, Gesammelte Abhandlungen (Munich, 1904), pp. 144 sqq.
586. See A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 368 sq.; id. “The European Sky-god,” Folk-lore, xvi. (1905) p. 281. But a serious argument against the proposed derivation of Quirinus from quercus is that, as I am informed by my learned philological friend the Rev. Prof. J. H. Moulton, it is inconsistent with the much more probable derivation of Perkunas from quercus. See below, p. 367, note 3.
587. See above, vol. i. pp. 262 sqq.
588. J. I. Molina, Geographical, Natural, and Civil History of Chili (London, 1809), ii. 92 sq. The savage Conibos of the Ucayali river in eastern Peru imagine that thunder is the voice of the dead (W. Smyth and F. Lowe, Journey from Lima to Para, London, 1836, p. 240); and among them when parents who have lost a child within three months hear thunder, they go and dance on the grave, howling turn about (De St. Cricq, “Voyage du Pérou au Brésil,” Bulletin de la Société de Géographie, ivme série, vi., Paris, 1853, p. 294). The Yuracares of eastern Peru threaten the thunder-god with their arrows and defy him when he thunders (A. D’Orbigny, L’Homme américain, i. 365), just as the Thracians did of old (Herodotus, iv. 94). So the Kayans of Borneo, on hearing a peal of thunder, have been seen to grasp their swords for the purpose of keeping off the demon who causes it (A. W. Nieuwenhuis, In Centraal Borneo, i. 140 sq., 146 sq.).
589. See above, vol. i. p. 310; and for the connexion of the rite with Jupiter Elicius see O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, ii. 154 sq.; Aust, in W. H. Roscher’s Lexikon der griech. und röm. Mythologie, ii. 657 sq. As to the connexion of Jupiter with the rain-making ceremony (aquaelicium), the combined evidence of Petronius (Sat. 44) and Tertullian (Apologeticus, 40) seems to me conclusive.
590. Ovid, Fasti, i. 637 sq., vi. 183 sqq.; Livy, vii. 28. 4 sq.; Cicero, De divinatione, i. 45. 101; Solinus, i. 21. Although the temple was not dedicated until 344 B.C., the worship of the goddess of the hill appears to have been very ancient. See H. Jordan, Topographie der Stadt Rom im Altertum, i. 2, pp. 109 sq.; W. H. Roscher, Lexikon d. griech. u. röm. Mythologie, ii. coll. 592 sq.
591. Livy, i. 8. 5; Ovid, Fasti, iii. 430; Dionysius Halicarnasensis, Antiquit. Rom. ii. 15.
592. Virgil, Aen. viii. 314-318, 347-354.
593. Plutarch, Quaest. Rom. 92.
594. Livy, i. 10. 5.
595. Mons Querquetulanus; see Tacitus, Annals, iv. 65.
596. A monument found at Rome represents Jupiter beside an oak, and underneath is the dedication: Jovi Caelio. See H. Dessau, Inscriptiones Latinae selectae, No. 3080.
597. Porta Querquetulana or Querquetularia; see Pliny, Nat. Hist. xvi. 37; Festus, pp. 260, 261, ed. C. O. Müller.
598. Festus, ll.cc.; Varro, De lingua Latina, v. 49.
599. E. Babelon, Monnaies de la République Romaine, i. 99 sq.
600. Varro, De lingua Latina, v. 49, where, however, “alii ab aesculetis” is a conjecture of C. O. Müller’s. I do not know what authority O. Richter has for reading aesculis consitae (“planted with oaks”) for excultae in this passage (Topographie der Stadt Rom, 2nd Ed., p. 302, n. 4). Modern topographers prefer to derive the name from ex-colere in the sense of “the hill outside the city” (O. Richter, l.c.; O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, i. 166 sq.).
602. Ovid, Fasti, iii. 295 sq.
603. See above, vol. i. p. 18; and for the identification, O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, ii. 152 sqq.; A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) p. 366.
604. Cicero, De divinatione, i. 45, 101.
605. G. Boni, in Notizie degli Scavi, May 1900, pp. 161, 172; id., Aedes Vestae, p. 14 (extract from the Nuova Antologia, 1st August 1900). Copies of these and other papers containing Commendatore Boni’s account of his memorable excavations and discoveries were kindly given me by him during my stay in Rome in the winter of 1900-1901. That the fire in question was a sacrificial one is proved by the bones, potsherds, and rude copper money found among the ashes. Commend. Boni thinks that the charred remains of the wood prove that the fire was extinguished, probably by libations, and that therefore it cannot have been the perpetual holy fire of Vesta, which would have burned up completely all the fuel. But a new fire was annually lit on the first of March (Ovid, Fasti, iii. 143 sq.; Macrobius, Saturn. i. 12. 6), which may imply that the old fire was ceremonially extinguished, as often happens in such cases.
606. Pliny, Nat. Hist. xvi. 37.
607. O. Richter, Topographie der Stadt Rom, 2nd Ed., p. 211.
608. Pliny, Nat. Hist. xvi. 237. The inscription was probably not in the Etruscan language, but only in an archaic alphabet like that employed in the inscription on the pyramidal stone which has been found under the Black Stone in the Forum.
609. G. Boni, “Bimbi Romulei,” Nuova Antologia, 16th February 1904, pp. 5 sqq. (separate reprint); E. Burton-Brown, Recent Excavations in the Roman Forum (London, 1904), p. 150.
610. Festus, s.v. “Oscillantes,” p. 194, ed. C. O. Müller.
611. Dionysius Halicarnasensis, Antiquit. Rom. iv. 49; A. Schwegler, Römische Geschichte, i. 341; H. Nissen, Italische Landeskunde, ii. 580. It is to be observed that Dionysius does not here speak of the dedication of a temple to Jupiter; when he describes the foundation of the temple of Capitoline Jupiter by Tarquin (iv. 59 and 61) his language is quite different. The monastery, founded in 1777 by Cardinal York, the last of the Stuarts, has now been converted into a meteorological station and an inn (K. Baedeker, Central Italy and Rome, 13th Ed., p. 400). It is fitting enough that the atmospheric phenomena should be observed by modern science on the spot where they were worshipped by ancient piety.
612. Livy, i. 31. 3.
613. According to tradition, the future site of Alba Longa was marked out by a white sow and her litter, which were found lying under evergreen oaks (Virgil, Aen. viii. 43), as Mr. A. B. Cook has pointed out (Classical Review, xviii. 363). The tradition seems to shew that the neighbourhood of the city was wooded with oaks.
615. Querquetulani. See Pliny, Nat. Hist. iii. 69; Dionysius Halicarnasensis, Antiquit. Rom. v. 61. As to the white bulls sacrificed at the great Latin festival and partaken of by the members of the League, see Arnobius, Adversus nationes, ii. 68; Dionysius Halicarnasensis, Ant. Rom. iv. 49. Compare Cicero, Pro Plancio, ix. 23; Varro, De lingua Latina, vi. 25.
616. Theophrastus, Histor. plant. v. 8. 3.
617. Arnobius, Adversus nationes, ii. 68; Livy, xxii. 10. 7; Ovid, Ex Ponto, iv. 4. 31; Servius on Virgil, Georg. ii. 146; Horace, Carmen Saeculare, 49.
618. Pliny, Nat. Hist. xvi. 250 sq.
619. “Italic and Keltic are so closely bound together by important phonetic and morphological affinities that they are sometimes spoken of as one branch” of Aryan speech (J. H. Moulton, Two Lectures on the Science of Language, Cambridge, 1903, p. 6, note). “The connection of the Celtic and Italic languages is structural. It is much deeper than that of Celts and Teutons, and goes back to an earlier epoch. Celts and Latins must have dwelt together as an undivided people in the valley of the Danube, and it must have been at a much later time—after the Umbrians and Latins had crossed the Alps—that the contact of Celts and Teutons came about” (Isaac Taylor, The Origin of the Aryans, p. 192; compare id. p. 257). See also P. Giles, Manual of Comparative Philology 2nd Ed., (London, 1901), p. 26.
620. Livy, xlii. 7. 1, xlv. 15. 10. Compare Dio Cassius, xxxix. 20. 1. The temple on the Alban Mount was dedicated in 168 B.C., but the worship was doubtless far older.
622. Strabo, vii. 7. 12, p. 329; Hyperides, Or. iii. coll. 35-37, pp. 43 sq., ed. Blass; G. Curtius, Griech. Etymologie, 5th Ed., p. 236; W. H. Roscher, Juno und Hera (Leipsic, 1875), pp. 17 sq.; id., Lexikon d. griech. u. röm. Mythologie, ii. coll. 576, 578 sq. See below, p. 381.
624. W. H. Roscher, Juno und Hera, pp. 64 sqq.; id., Lexikon d. griech. u. röm. Mythologie, ii. 575 sq., 591 sqq. At Falerii the image of Juno was annually carried in procession from her sacred grove, and in some respects the ceremony resembled a marriage procession (Ovid, Amores, iii. 13; Dionysius Halicarnasensis, Antiquit. Rom. i. 21). The name of June was Junius at Rome, Junonius at Aricia, Laurentum and Lavinia, and Junonalis at Tibur and Praeneste (Ovid, Fasti, vi. 59-63; Macrobius, Sat. i. 12. 30). The forms Junonius and Junonalis are recognised by Festus (p. 103, ed. C. O. Müller). Their existence among the Latins seems to render the derivation of Junius from Juno quite certain, though that derivation is doubted by Mr. W. Warde Fowler (Roman Festivals of the Period of the Republic, pp. 99 sq.).
625. Ovid, Fasti, vi. 101-168; Macrobius, Sat. i. 12. 31-33; Tertullian, Ad nationes, ii. 9; Varro, quoted by Nonius Marcellus, De compendiosa doctrina, p. 390, ed. L. Quicherat. There was a sacred beechen grove of Diana on a hill called Corne near Tusculum (Pliny, Nat. Hist. xvi. 242). But Corne has probably no connection with Carna. The grove of Helernus was crowded with worshippers on the first of February (Ovid, Fasti, ii. 67, where Helerni is a conjectural emendation for Averni or Asyli). Nothing else is known about Helernus, unless with Merkel (in his edition of Ovid’s Fasti, pp. cxlviii. sq.) we read Elerno for Eterno in Festus, p. 93, ed. C. O. Müller. In that case it would seem that black oxen were sacrificed to him. From the association of Carna with Janus it was inferred by Merkel (l.c.) that the grove of Helernus stood on or near the Janiculum, where there was a grove of oaks (see above, p. 186). But the language of Ovid (Fasti, ii. 67) points rather to the mouth of the Tiber.
627. Ovid, Fasti, vi. 129-168. A Roman bride on the way to her husband’s house was preceded by a boy bearing a torch of buckthorn (spina alba, Festus, s.v. “Patrimi,” p. 245, ed. C. O. Müller; Varro, quoted by Nonius Marcellus, De compendiosa doctrina, s.v. “Fax,” p. 116, ed. L. Quicherat). The intention probably was to defend her from enchantment and evil spirits. Branches of buckthorn were also thought to protect a house against thunderbolts (Columella, De re rustica, x. 346 sq.).
629. Dioscorides, De arte medica, i. 119.
630. Scholiast on Nicander, Theriaca, 861.
631. Diogenes Laertius, Vitae philosophorum, iv. 54-57.
633. Plutarch, Quaest. Rom. 111 εἰκὸς μὲν οὖν ἐστι καὶ τὸν ἱερέα τοῦ Διὸς ὥσπερ ἔμψυχον καὶ ἱερὸν ἄγαλμα καταφύξιμον ἀνεῖσθαι τοῖς δεομένοις; L. Preller, Römische Mythologie, 3rd Ed., i. 201; F. B. Jevons, Plutarch’s Romane Questions, p. lxxiii.; C. Julian, in Daremberg et Saglio, Dictionnaire des antiquités grecques et romaines, ii. 1156 sqq.
634. Cicero, De re publica, iii. 13. 22; Virgil, Aen. x. 112; Horace, Sat. ii. 1. 42 sq.; Ovid, Fasti, vi. 37; Varro, De lingua Latina, v. 6. 7; Livy, v. 21. 2, v. 23. 7; Pliny, Nat. Hist. xxxv. 115; Flavius Vopiscus, Probus, xii. 7; L. Preller, Römische Mythologie, 3rd Ed., i. 205, 284; W. H. Roscher, Lexikon d. griech. u. röm. Mythologie, ii. 600 sqq.
636. Cicero, Philippics, ii. 43. 110; Suetonius, Divus Julius, 76; Dio Cassius, xliv. 6. The coincidence has been pointed out by Mr. A. B. Cook (Classical Review, xviii. 371).
637. Livy, i. 20. 1 sq.
638. Numa was not the only Roman king who is said to have enjoyed the favours of a goddess. Romulus was married to Hersilia, who seems to have been a Sabine goddess. Ovid tells us how, when the dead Romulus had been raised to the rank of a god under the name of Quirinus, his widow Hersilia was deified as his consort. Thus, if Quirinus was a Sabine oak-god, his wife would be an oak-goddess, like Egeria. See Ovid, Metam. xiv. 829-851. Compare Livy, i. 11. 2; Plutarch, Numa, 14. On Hersilia as a goddess see A. Schwegler, Römische Geschichte, i. 478, note 10; L. Preller, Römische Mythologie, 3rd Ed., i. 372. Again, of King Servius Tullius we read how the goddess Fortuna, smitten with love of him, used to enter his house nightly by a window. See Ovid, Fasti, vi. 569 sqq.; Plutarch, Quaestiones Romanae, 36; id., De fortuna Romanorum, 10. However, the origin and nature of Fortuna are too obscure to allow us to base any conclusions on this legend. For various more or less conjectural explanations of the goddess see W. Warde Fowler, Roman Festivals of the Period of the Republic, pp. 161-172.
639. Plutarch, De fortuna Romanorum, 10; Dionysius Halicarnasensis, Antiquit. Rom. iv. 1 sq.; Ovid, Fasti, vi. 627-636; Pliny, Nat. Hist. ii. 241, xxxvi. 204; Livy, i. 39; Servius on Virgil, Aen. ii. 683; Arnobius, Adversus nationes, v. 18. According to the Etruscan annals, Servius Tullius was an Etruscan by name Mastarna, who came to Rome with his friend Caeles Vibenna, and, changing his name, obtained the kingdom. This was stated by the Emperor Claudius in a speech of which fragments are engraved on a bronze tablet found at Lyons. See Tacitus, Annals, ed. Orelli, 2nd Ed., p. 342. As the emperor wrote a history of Etruria in twenty books (Suetonius, Divus Claudius, 42) he probably had some authority for the statement, and the historical, or at least legendary, character of Mastarna and Caeles Vibenna is vouched for by a painting inscribed with their names, which was found in 1857 in an Etruscan tomb at Vulci. See G. Dennis, Cities and Cemeteries of Etruria, 3rd Ed., ii. 506 sq. But from this it by no means follows that the identification of Mastarna with Servius Tullius was correct. Schwegler preferred the Roman to the Etruscan tradition (Römische Geschichte, i. 720 sq.), and so, after long hesitation, did Niebuhr (History of Rome, 3rd Ed., i. 380 sqq.). It is fair to add that both these historians wrote before the discovery of the tomb at Vulci.
640. A. Schwegler, Römische Geschichte, i. 715; L. Preller, Römische Mythologie, 3rd Ed., ii. 344.
641. Plutarch, Romulus, 2.
642. Dionysius Halicarnasensis, Ant. Rom. i. 76 sq.; Livy, i. 3 sq.; Plutarch, Romulus, 3; Zonaras, Annal. vii. 1; Justin, xliii. 2. 1-3.
643. Servius on Virgil, Aen. vii. 678.
644. Virgil, Aen. vii. 343.
645. Aulus Gellius, i. 12, 14 and 19. Compare L. Preller, Römische Mythologie, 3rd Ed., ii, 161, 344. There was a very ancient worship of Vesta at Lavinium, the city named after Amata’s daughter Lavinia, the ancestress of the Alban kings. See above, vol. i. p. 14.
646. Virgil, Aen. vii. 71-77.
647. Virgil, Aen. ii. 680-686. We may compare the halo with which the vainglorious and rascally artist of genius, Benvenuto Cellini, declared his head to be encircled. “Ever since the time of my strange vision until now,” says he, “an aureole of glory (marvellous to relate) has rested on my head. This is visible to every sort of men to whom I have chosen to point it out; but those have been very few. This halo can be observed above my shadow in the morning from the rising of the sun for about two hours, and far better when the grass is drenched with dew. It is also visible at evening about sunset. I became aware of it in France at Paris; for the air in those parts is so much freer from mist, that one can see it there far better manifested than in Italy, mists being far more frequent among us.” See The Life of Benvenuto Cellini, translated by J. Addington Symonds 3rd Ed., (London, 1889), pp. 279 sq.
649. A. B. Ellis, The Ewe-speaking peoples of the Slave Coast of West Africa, p. 60. See above, pp. 149 sq.
651. Apollodorus iii. 14. 6; Schol. on Homer, Iliad, ii. 547; J. Tzetzes, Chiliades, v. 669 sq.; Augustine, De civitate Dei, xviii. 12.
652. Pausanias i. 26. 6 sq.; Strabo ix. 1. 16, p. 396; Plutarch, Numa, 9; id., Sulla, 13. As to the identity of Erechtheus and Erichthonius see my note on Pausanias, i. 18. 2 (vol. ii. p. 169).
653. Pausanias, i. 27. 3, with my note.
654. The theory was formerly advocated by me (Journal of Philology, xiv. (1885) pp. 154 sqq.) As to the duties of the Vestals see J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., pp. 342 sqq.
655. This explanation was first, so far as I know, given by me in my Lectures on the Early History of the Kingship (London, 1905), p. 221. It has since been adopted by Mr. E. Fehrle (Die kultische Keuschheit im Altertum, Giessen, 1910, pp. 210 sqq.).
656. Aulus Gellius, xiv. 7. 7. Compare Servius on Virgil, Aen. vii. 153, ix. 4.
657. Ovid, Fasti, vi. 261 sq.
658. Festus, s.v. “penus,” p. 250, ed. C. O. Müller, where for saepius we must obviously read saeptus.
659. Ovid, Fasti, i. 199, iii. 183 sq.; Dionysius Halicarnasensis, Antiquit. Rom. i. 79. 11. For the situation of the hut see also Plutarch, Romulus, 20.
660. Conon, Narrationes, 48; Vitruvius, ii. 1. 5, p. 35, ed. Rose and Müller-Strübing; Macrobius, Saturn. i. 15. 10. Compare Virgil, Aen. viii. 653 sq. As to the two huts on the Palatine and the Capitol see A. Schwegler, Römische Geschichte, i. 394; L. Jahn on Macrobius, l.c.
661. Dionysius Halicarnasensis, Ant. Rom. ii. 66; Plutarch, Numa, 11 and 14; Solinus, i. 21; Ovid, Fasti, vi. 263 sqq.; id., Tristia, iii. 1. 29 sq.; Tacitus, Annals, xv. 41.
662. Servius on Virgil, Aen. viii. 363. Festus, however, distinguishes the old royal palace (Regia) from the house of the King of the Sacred Rites (s.v. “Sacram viam,” pp. 290, 293, ed. C. O. Müller). In classical times the Regia was the residence or office of the Pontifex Maximus; but we can hardly doubt that formerly it was the house of the Rex Sacrorum. See O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, i. 225, 235 sq., 341, 344. As to the existing remains of the Regia, the temple of Vesta, and the house of the Vestals, see O. Richter, Topographie der Stadt Rom, 2nd Ed., pp. 88 sqq.; Ch. Huelsen, Die Ausgrabungen auf dem Forum Romanum 2nd Ed., (Rome, 1903), pp. 62 sqq., 88 sqq.; Mrs. E. Burton-Brown, Recent Excavations in the Roman Forum (London, 1904), pp. 26 sqq.
663. Dio Cassius, liv. 27, who tells us that Augustus annexed the house of the King of the Sacred Rites to the house of the Vestals, on which it abutted.
664. Many such phenomena are noted by Julius Obsequens in his book of prodigies, appended to W. Weissenborn’s edition of Livy, vol. x. 2, pp. 193 sqq. (Berlin, 1881).
665. W. Helbig, Die Italiker in der Poebene, pp. 50-55; E. Burton-Brown, Recent Excavations in the Roman Forum, pp. 30, 152, 154. For pictures of these hut-urns see G. Boni in Notizie degli Scavi, May 1900, p. 191, fig. 52; id., in Nuova Antologia, August 1900, p. 22.
666. Valerius Maximus, iv. 4. 11; Ovid, Fasti, vi. 310; Acron on Horace, Odes, i. 31, quoted by G. Boni in Notizie degli Scavi, May 1900, p. 179; Cicero, Paradoxa, i. 2; id., De natura deorum, iii. 17. 43; Persius, Sat. ii. 59 sq.; Juvenal, Sat. vi. 342 sqq.
667. Dionysius Halicarnasensis, Ant. Rom. ii. 23. On earthenware vessels used in religious rites see also Pliny, Nat. Hist. xxxv. 108, “In sacris quidem etiam inter has opes hodie non murrinis crystallinisve, sed fictilibus prolibatur simpulis”; Apuleius, De magia, 18, “Eadem paupertas etiam populo Romano imperium a primordio fundavit, proque eo in hodiernum diis immortalibus simpuvio et catino fictili sacrificat.”
668. G. Boni in Notizie degli Scavi, May 1900, p. 179; E. Burton-Brown, Recent Excavations in the Roman Forum, pp. 23 sq., 41.
669. W. Helbig, Die Italiker in der Poebene, pp. 82 sqq.
670. Pliny, Nat. Hist. xxxvii. 21 sq.
671. G. Henzen, Acta Fratrum Arvalium (Berlin, 1874), pp. 26, 30; H. Dessau, Inscriptiones Latinae selectae, No. 5039; J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., 456.
672. W. Helbig, Die Italiker in der Poebene, p. 87.
673. G. Wilmanns, Exempla inscriptionum Latinarum, Nos. 311, 986, 1326, 1331; H. Dessau, Inscriptiones Latinae selectae, Nos. 456, 3314, 4926, 4933, 4936, 4942, 4943. Modern writers, following Varro (De lingua Latina, vii. 44, “fictores dicti a fingendis libis”), explain these fictores as bakers of sacred cakes. See Ch. A. Lobeck, Aglaophamus, pp. 1084 sq.; J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., 249. They may be right, but it is to be observed that Varro does not expressly refer to the fictores of the Vestals and Pontiffs, and further, that in Latin fictor commonly means a potter, not a baker, for which the regular word is pistor.
674. A. d’Orbigny, Voyage dans l’Amérique Méridionale, iii. (Paris and Strasburg, 1844) p. 194. Much of d’Orbigny’s valuable information as to this tribe was drawn from the manuscript of Father Lacueva, a Spanish Franciscan monk of wealthy family and saint-like character, who spent eighteen or twenty years among the Yuracares in a vain attempt to convert them. With regard to the crops mentioned in the text, these savages plant banana-trees, manioc, sugar-cane, and vegetables round about their huts, which they erect in clearings of the forest. See d’Orbigny, op. cit. iii. 196 sq.
675. H. A. Junod, “Les Conceptions physiologiques des Bantou Sud-Africains et leurs tabous,” Revue d’Ethnographie et de Sociologie, i. (1910), p. 147.
676. Columella, De re rustica, xii. 4. 2 sq.
677. Cicero, De natura deorum, ii. 27. 68.
678. Servius on Virgil, Aen. xi. 211.
679. Horace, Epodes, ii. 65 sq.; Martial, iii. 58. 3 sq.; L. Preller, Römische Mythologie, 3rd Ed., ii. 105 sqq., 155 sqq. See also A. De-Marchi, Il Culto privato di Roma antica, i. (Milan, 1896) p. 67, with plate iii.
680. Macrobius, Saturn. iii. 4. 11; G. Wissowa, Religion und Kultus der Römer, pp. 145 sq.
681. Festus, s.v. “penus,” pp. 250, 251, ed. C. O. Müller; Tacitus, Annals, xv. 41; J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., 252 sq.
682. Dionysius Halicarnasensis, Antiquit. Rom. ii. 66; Livy, xxvi. 27. 14; J. Marquardt, op. cit. iii. 2nd Ed., 250 sq.
683. Festus, s.v. “Ignis,” p. 106, ed. C. O. Müller: “Ignis Vestae si quando interstinctus esset, virgines verberibus afficiebantur a pontifice, quibus mos erat tabulam felicis materiae tamdiu terebrare, quousque exceptum ignem cribro aeneo virgo in aedem ferret.” In this passage it is not clear whether quibus refers to the virgins alone or to the virgins and the pontiff together; but the strict grammatical construction is in favour of the latter interpretation. The point is not unimportant, as we shall see presently. From a passage of Plutarch (Numa, 9) it has sometimes been inferred that the Vestal fire was rekindled by sunlight reflected from a burning-glass. But in this passage Plutarch is describing a Greek, not a Roman, mode of making fire, as has been rightly pointed out by Professor M. H. Morgan (“De ignis eliciendi modis apud antiquos,” Harvard Studies in Classical Philology, i. (1890) pp. 56 sqq.). In this memoir Professor Morgan has collected and discussed the passages of Greek and Latin writers which refer to the kindling of fire.
684. See E. B. Tylor, Early History of Mankind, 3rd Ed., pp. 238 sqq. More evidence might easily be given. See, for example, J. Dawson, Australian Aborigines, pp. 15 sq.; C. Lumholtz, Among Cannibals, p. 191; A. W. Howitt, Native Tribes of South-East Australia, pp. 770-773; Maximilian Prinz zu Wied-Newied, Reise nach Brasilien, ii. 18 sq.; E. F. im Thurn, Among the Indians of Guiana, pp. 257-259; K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, pp. 223 sqq.; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 375 sqq.; A. Maass, Bei liebenswürdigen Wilden, ein Beitrag zur Kenntniss der Mentawai-Insulaner (Berlin, 1902), pp. 114, 116; Mgr. Le Roy, “Les Pygmées,” Missions Catholiques, xxix. (1897), p. 137; E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), pp. 464-470; W. A. Reed, Negritos of Zambales (Manila, 1904), p. 40.
685. J. Teit, “The Thompson Indians of British Columbia,” pp. 203, 205 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part 4).
686. J. Walter Fewkes, “The Lesser New-fire Ceremony at Walpi,” American Anthropologist, N.S. iii. (1901) p. 445.
687. Spencer and Gillen, Northern Tribes of Central Australia, p. 621.
688. For this information I am indebted to Mr. S. H. Ray.
689. G. Jacob, Altarabisches Beduineneben 2nd Ed., (Berlin, 1897), p. 91. In his Arabic-English Lexicon, book i. p. 1257, E. W. Lane gives the following account of the subject: “zand, a piece of stick or wood, for producing fire; the upper one of the two pieces of stick, or wood, with which fire is produced: ... and zanda is the appellation of the lower one thereof, in which is the notch or hollow, or in which is a hole.... One end of the zand is put into the fard (notch) of the zanda, and the zand is then rapidly twirled round in producing fire.... The best kind of zand is made of ’afār and the best kind of zanda of markh.” It will be observed that the two writers differ as to markh wood, Jacob saying that it is used to make the upright (male) stick, and Lane that it is used to make the horizontal (female) stick. My learned friend Professor A. A. Bevan, who directed my attention to both passages and transliterated for me the Arabic words in Lane, has kindly consulted the original authorities on this point and informs me that Lane is right.
690. L. Concradt, “Die Ngumbu in Südkamerun,” Globus, lxxxi, (1902) p. 354.
691. A. C. Hollis, The Masai (Oxford, 1905), p. 342.
692. A. C. Hollis, The Nandi (Oxford, 1909), p. 85.
693. Letter of the Rev. J. Roscoe, dated Mengo, Uganda, 3rd August 1904.
694. J. Macdonald, Light in Africa 2nd Ed., (London, 1890), pp. 216 sq.
695. Dudley Kidd, The Essential Kafir (London, 1904), pp. 51 sq.
696. J. Irle, Die Herero (Gütersloh, 1906), pp. 49 sqq., 53 sqq. Compare Josaphat Hahn, “Die Ovaherero,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, iv. (1869) pp. 227 sqq.; H. Schinz, Deutsch-Südwest-Afrika (Oldenburg and Leipsic, N.D.), pp. 142 sq.; E. Dannert, Zum Rechte der Herero (Berlin, 1906), pp. 1 sqq. The people call themselves Ovaherero (plural); the singular form is Omuherero. The name Damaras was given them by the English and Dutch. Under the influence of the missionaries most of the heathen customs described in the text seem now to have disappeared. See P. H. Brincker, “Character, Sitten, und Gebräuche, speciell der Bantu Deutsch-Südwest-afrikas,” Mittheilungen des Seminars für Orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, p. 72.
697. C. J. Andersson, Lake Ngami (London, 1856), p. 230; J. Chapman, Travels in the Interior of South Africa (London, 1868), i. 325; J. Hahn, “Die Ovaherero,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, iv. (1869) pp. 244-247, 250; C. J. Büttner, Das Hinterland von Walfischbai und Angra Pequena (Heidelberg, 1884), pp. 228 sq.; H. Schinz, Deutsch-Südwest-Afrika, pp. 158-161; J. Irle, Die Herero, pp. 32 sqq., 113.
698. Francis Galton, Narrative of an Explorer in Tropical South Africa 3rd Ed., (London, 1890), p. 116; J. Hahn, op. cit. iv. (1869), p. 247; H. Schinz, op. cit. p. 155; J. Irle, Die Herero, pp. 111 sq.
699. H. Schinz, op. cit. p. 159.
700. H. Schinz, op. cit. pp. 155-157; compare J. Hahn, op. cit. iv. (1869) p. 499; J. Irle, Die Herero, p. 78; E. Dannert, Zum Rechte der Herero, pp. 4 sq. At first sight Dr. Schinz’s account appears to differ slightly from that given by the Rev. G. Viehe, who says: “In the werfts of the Ovaherero, the houses of the chief are on the eastern side. Next to these, towards the west, follow, one after another, the holy house (otyizero), the place of the holy fire (okuruo), and the kraal [i.e. the calves’ pen] (otyunda); thus the otyizero is on the east, and the otyunda on the west side of the okuruo” (“Some Customs of the Ovaherero,” South African Folk-lore Journal, i. (1879) p. 62). But it seems clear that by the chief’s house Mr. Viehe means what Dr. Schinz calls the house of the great wife; and that what Mr. Viehe calls the holy house is the open space between the sacred hearth and the house of the great wife or chief. That space is described as the holy ground by Dr. Schinz, who uses that phrase (“der geweihte Boden”) as the equivalent of the native otyizero. Thus the two writers are in substantial agreement with each other. On the other hand Dr. C. H. Hahn gives the name of otyizero or sacred house to “the chief house of the chief, in front of which is the place of the holy fire.” He adds that “the chief has several houses, according to the number of wives, each wife having her own hut” (South African Folk-lore Journal, ii. (1880) p. 62, note 1.) The name otyizero seems to be derived from zera, “sacred,” “taboo.” See G. Viehe, op. cit. pp. 39, 41, 43; Rev. E. Dannert, in (South African) Folk-lore Journal, ii. (1880) pp. 63, 65, 105, and the editor’s note, ib. p. 93.
701. H. Schinz, op. cit. p. 155.
702. C. J. Andersson, Lake Ngami, p. 223; J. Hahn, op. cit. iv. (1869) p. 500; H. Schinz, op. cit. p. 165.
703. H. Brincker, Wörterbuch und kurzgefasste Grammatik des Otjiherero (Leipsic, 1886), s.v. “okuruo”; id. “Pyrolatrie in Südafrika,” Globus, lxvii. (January 1895) p. 97; Meyer, quoted by J. Kohler, “Das Recht der Herero,” Zeitschrift für vergleichende Rechtswissenschaft, xiv. (1900) p. 315.
704. J. Hahn, op. cit. iv. (1869) pp. 499 sq.; Rev. H. Beiderbecke, in (South African) Folk-lore Journal, ii. (1880) p. 84; C. G. Büttner, “Ueber Handwerke und technische Fertigkeiten der Eingeborenen in Damaraland,” Ausland, 7th July 1884, p. 522; P. H. Brincker, in Mittheilungen des Seminars für Orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, p. 75; id., Wörterbuch des Otjiherero, s.v. “okuruo”; id., “Pyrolatrie in Südafrika,” Globus, lxvii. (January 1895) p. 97; H. Schinz, op. cit. p. 183; Meyer, l.c.
705. C. J. Andersson, op. cit. p. 223; J. Hahn, op. cit. iv. (1869) p. 500; Rev. E. Dannert, in (South African) Folk-lore Journal, ii. (1880) p. 66; Rev. H. Beiderbecke, ibid. p. 83, note 4; C. G. Büttner, l.c.; H. Schinz, op. cit. p. 165; J. Irle, Die Herero, pp. 78 sq.; E. Dannert, Zum Rechte der Herero, p. 5. According to Meyer (l.c.) and E. Dannert (Zum Rechte der Herero, p. 5), if the chief’s eldest daughter marries, the duty of tending the fire passes to his eldest wife. This statement is at variance with all the other testimony on the subject, and for reasons which will appear presently I regard it as improbable. At least it can hardly represent the original custom.
706. Rev. H. Beiderbecke, in (South African) Folk-lore Journal, ii. (1880) p. 84.
707. Rev. E. Dannert, in (South African) Folk-lore Journal, ii. (1880) p. 66; H. Schinz, op. cit. p. 168.
708. Francis Galton, op. cit. p. 115.
709. C. J. Andersson, Lake Ngami, p. 223.
710. C. J. Andersson, l.c.; J. Hahn, op. cit. iv. (1869) p. 500; H. Schinz, op. cit. p. 167.
711. Virgil, Aen. ii. 717 sqq., 747.
712. C. J. Andersson, Lake Ngami, p. 224; Rev. G. Viehe, in (South African) Folk-lore Journal, i. (1879) p. 43; Rev. E. Dannert, in (South African) Folk-lore Journal, ii. (1880) p. 67; C. G. Büttner, l.c.; H. Schinz, op. cit. pp. 166, 167, 186; Meyer, quoted by J. Kohler, op. cit. p. 315; P. H. Brincker, in Mittheilungen des Seminars für Orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, pp. 75 sq.; J. Irle, Die Herero, p. 80; E. Dannert, Zum Rechte der Herero (Berlin, 1906), p. 5.
713. C. J. Andersson, Lake Ngami, pp. 228 sq.; Rev. G. Viehe, op. cit. i. (1879) pp. 61 sq.; C. G. Büttner, l.c.; H. Schinz, op. cit. pp. 165, 180. The Herero have a curious twofold system of paternal clans (otuzo, plural; oruzo, singular) and maternal clans (omaanda, plural; eanda, singular). Every person inherits an oruzo from his father and an eanda from his mother. See my Totemism and Exogamy, ii. 357 sqq.
714. C. J. Andersson, Lake Ngami, pp. 223 sq.; J. Hahn, op. cit. iv. (1869) p. 500; Rev. G. Viehe, op. cit. i. (1879) pp. 39, 61; C. G. Büttner, l.c.; H. Brincker, Wörterbuch des Otji-herero, s.vv. ondume and otjija; id. “Character, Sitten, und Gebräuche, speciell der Bantu Deutsch-Südwest-afrikas,” Mittheilungen des Seminars für Orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, p. 75; id. “Pyrolatrie in Südafrika,” Globus, lxvii. (January, 1895) p. 96; H. Schinz, op. cit. pp. 165 sq.; J. Kohler, op. cit. pp. 305, 315; J. Irle, Die Herero, pp. 79 sq. According to Dr. Schinz, the meaning of the names applied to the fire-sticks has been much disputed; he himself adopts the view given in the text, and supports it by weighty reason which, taken along with analogous designations in many other parts of the world, may be regarded as conclusive. He tells us that otyiza means pudendum muliebre, and this is actually the name of the holed stick according to Mr. Viehe (ll.cc.), though Dr. Schinz gives otyia as the name. I have followed Dr. Brincker in accepting otyiya (otjija) as the correct form of the word. Further, Dr. Schinz derives ondume, the name of the pointed stick, from a verb ruma, meaning “to have intercourse with a woman.” Moreover, he reports that the Ai San Bushmen, near Noihas, in the Kalahari desert, call the vertical fire-stick tau doro and the horizontal fire-stick gai doro, where tau is the masculine prefix and gai the feminine. Finally, a Herero explained to him the significance of the names by referring in an unmistakable manner to the corresponding relations in the animal kingdom. That the two sticks are regarded as male and female is positively affirmed by Mr. Viehe, Mr. Meyer (quoted by J. Kohler), and Dr. Brincker.
715. See above, pp. 213 sq. Mr. G. Viehe says that the omuwapu tree “acts a very important part in almost all the religious ceremonies” of the Herero (op. cit. i. 45). Probably it is only used where the omumborombonga cannot be had.
716. J. Hahn, “Das Land der Herero,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, iii. (1868) pp. 200, 213, 214 sq.; C. J. Andersson, Lake Ngami, pp. 218, 221; id., The Okavango River (London, 1861), pp. 21 sq.; H. Schinz, op. cit. p. 182.
717. C. J. Andersson, Lake Ngami, p. 221; Francis Galton, op. cit. p. 115; J. Hahn, op. cit. iii. (1868) p. 215, iv. (1869) p. 498, note; Rev. H. Beiderbecke, in (South African) Folk-lore Journal, ii. (1880) pp. 92 sq.; H. Schinz, op. cit. pp. 182 sq.; Meyer, quoted by J. Kohler, op. cit. p. 297; P. H. Brincker, in Mittheilungen des Seminars für Orientalische Sprachen zu Berlin (1900), Dritte Abtheilung, p. 73; J. Irle, Die Herero, pp. 75 sq., 77; E. Dannert, Zum Rechte der Herero, pp. 3 sq.
718. On the evidence for this migration see J. Chapman, Travels in the Interior of South Africa, i. 325-327; J. Hahn, op. cit. iii. (1868) pp. 227 sqq. As to the physical features and climate of Hereroland, see J. Hahn, “Das Land der Ovaherero,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, iii. (1868) pp. 193 sqq.; J. Irle, Die Herero, pp. 9 sqq., 19 sqq.
719. Pausanias, v. 13. 3, v. 14. 2. On the substitution of the poplar for the oak, see Mr. A. B. Cook in Folk-lore, xv. (1904) pp. 297 sq.
720. Rev. G. Viehe, “Some Customs of the Ovaherero,” (South African) Folk-lore Journal, i. (1879) pp. 64-66; Rev. H. Beiderbecke, in (South African) Folk-lore Journal, ii. (1880) p. 91; H. Schinz, op. cit. pp. 183 sq.; P. H. Brincker, in Mittheilungen des Seminars für Orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, pp. 89 sq.; J. Irle, Die Herero, pp. 74, 75, 77. Apparently it is only a powerful or eminent man who becomes an omukuru after his death. Or rather, perhaps, though all dead men become ovakuru, only the strong and brave are feared and worshipped.
721. H. Schinz, op. cit. p. 183.
722. Rev. E. Dannert, “Customs of the Ovaherero at the Birth of a Child,” (South African) Folk-lore Journal, ii. (1880) pp. 66 sq. Compare Rev. G. Viehe, op. cit. i. (1879) p. 41; H. Schinz, op. cit. p. 168.
723. Rev. G. Viehe, in (South African) Folk-lore Journal, i. (1879) pp. 49 sq.
724. Rev. G. Viehe, op. cit. i. 51.
725. H. Schinz, op. cit. p. 166. Compare J. Irle, Die Herero, p. 77.
726. J. Hahn, op. cit. iv. (1869) p. 500, note.
727. C. J. Andersson, Lake Ngami, pp. 228 sq. The ceremony is described more fully by the Rev. G. Viehe, “Some Customs of the Ovaherero,” (South African) Folk-lore Journal, i. (1879) pp. 61 sq., from whose account some of the details in the text are borrowed.
728. The distinction is made also by Mr. J. Irle. According to him, while the fire-sticks are called ozondume (plural of ondume), the sticks which represent the ancestors are called ozohongue and are made from the omuvapu bush. In every chief’s house there is a bundle of about twenty of these ancestral sticks. When a chief dies, the sticks are wrapped in a portion of the sacred bull (omusisi) which is slaughtered on this occasion, and a new stick is added to the bundle. At the same time Mr. Irle tells us that the fire-sticks (ozondume) also represent the ancestors and are made like them from the omuvapu bush. See J. Irle, Die Herero, pp. 77, 79.
729. Bensen, quoted by J. Kohler, “Das Recht der Herero,” Zeitschrift für vergleichende Rechtswissenschaft, xiv. (1900) p. 305.
730. Rev. G. Viehe, or his editor, op. cit. i. (1879) p. 39. The otyiza (otyiya) is the female fire-stick. See above, p. 218 note 1.
731. Rev. G. Viehe, in (South African) Folk-lore Journal, i. (1879) p. 61.
732. Ibid. p. 43, compare p. 50.
733. J. Irle, Die Herero, p. 79.
734. I have assumed that the ancestral sticks, whatever their origin, represent only men. This is plainly implied by Dr. Brincker, who tells us that “each of these sticks represents the male member of generation and in the Bantu sense a personality, which stands for the presence of the deceased chief on all festive occasions and especially at religious ceremonies” (“Character, Sitten, und Gebräuche, speciell der Bantu Deutsch-Südwestafrikas,” Mittheilungen des Seminars für Orientalische Sprachen zu Berlin, iii. (1900) Dritte Abtheilung, p. 74). In savage society women are of too little account for their ghosts to be commonly worshipped. Speaking of the Bantu peoples, a writer who knows them well observes: “This lack of respect for old women is a part of the natives’ religious system, and is connected with their conception of a future life, in which women play a subordinate part, their spirits not being able to cause much trouble, and therefore not being of much account” (Dudley Kidd, The Essential Kafir, p. 23).
735. W. Jochelson, “The Koryak,” pp. 32-36 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. vi., Leyden and New York, 1908).
736. W. Bogaras, “The Chukchee Religion,” pp. 349-353 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. vii. part ii., Leyden and New York, 1904).
737. Livy, xxviii. 11. 6 sq.; Dionysius Halicarnasensis, Antiquit. Rom. ii. 67. 5.
738. Ovid, Fasti, vi. 265 sqq.; Festus, p. 262, ed. C. O. Müller.
739. Dudley Kidd, The Essential Kafir, pp. 11 sq. On the diffusion of the round hut in Africa Sir H. H. Johnston says: “The original form of house throughout all British Central Africa was what the majority of the houses still are—circular and somewhat like a beehive in shape, with round walls of wattle and daub and thatched roof. This style of house is characteristic of (a) all Africa south of the Zambezi; (b) all British Central Africa; as much of the Portuguese provinces of Zambezia and Moçambique as are not under direct Portuguese or Muhammedan influence which may have introduced the rectangular dwelling; (c) all East Africa up to and including the Egyptian Sudan, where Arab influence has not introduced the oblong rectangular building; (d) the Central Nigerian Sudan, much of Senegambia, and perhaps the West Coast of Africa as far east and south as the Gold Coast, subject, of course, to the same limitations as to foreign influence” (British Central Africa, London, 1897, P. 453).
740. J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., pp. 250, 341 sq.
741. J. Marquardt, op. cit. iii. 2nd Ed., pp. 340 sq.; Journal of Philology, xiv. (1885) pp. 155 sq.
742. Livy, i. 3 sq.; Dionysius Halicarnasensis, Antiquit. Rom. i. 76 sq.; Plutarch, Romulus, 3.
743. Plutarch, Numa, 10; Dionysius Halicarnasensis, Ant. Rom. ii. 67. 4, viii. 89. 5.
744. The suggestion is due to Mr. M. A. Bayfield (Classical Review, xv. 1901, p. 448). He compares the similar execution of the princess Antigone (Sophocles, Antigone, 773 sqq.). However, we must remember that a custom of burying people alive has been practised as a punishment or a sacrifice by Romans, Persians, and Germans, even when the victims were not of royal blood. See Livy, xxii. 57. 6; Pliny, Nat. Hist. xxviii. 12; Plutarch, Marcellus, 3; id., Quaest. Rom. 83; Herodotus, vii. 114; J. Grimm, Deutsche Rechtsalterthümer, 3rd Ed., pp. 694 sq. As to the objection to spill royal blood, see The Golden Bough, Second Edition, i. 354 sq.
746. Ovid, Fasti, iv. 629-672. Compare Varro, De lingua Latina, vi. 15; Joannes Lydus, De mensibus, iv. 49.
747. Ovid, Fasti, iv. 731-782. See below, p. 326.
748. Pliny, Nat. Hist. xxviii. 39; “Quamquam religione tutatur et fascinus, imperatorum quoque, non solum infantium custos, qui deus inter sacra Romana Vestalibus colitur.”
749. Virgil, Georg. i. 498; Ovid, Fasti, iv. 828; G. Henzen, Acta fratrum Arvalium, pp. 124, 147; H. Dessau, Inscriptiones Latinae selectae, Nos. 5047, 5048. Ennius represented Vesta as the mother of Saturn and Titan. See Lactantius, Divin. inst. i. 14.
750. Augustine, De civitate Dei, iv. 10.
752. Grihya Sûtras, translated by H. Oldenberg, vol. i. pp. 37, 168, 279, 283, 382, 384, vol. ii. pp. 46, 191, 260; M. Winternitz, “Das altindische Hochzeitsrituell,” pp. 4, 56-62 (Denkschriften der kaiserl. Akademie der Wissenschaften in Wien, xl., Vienna, 1892); H. Zimmer, Altindisches Leben, p. 312; G. A. Grierson, Bihār Peasant Life (Calcutta, 1885), p. 368; F. S. Krauss, Sitte und Brauch der Südslaven, pp. 386, 436, cp. 430; J. Lasicius, “De diis Samagitarum caeterorumque Sarmatarum,” in Magazin herausgegeben von der Lettisch-Literarischen Gesellschaft, xiv. 99; J. Maeletius (Maletius), “De sacrificiis et idolatria veterum Borussorum Livonum aliarumque vicinarum gentium,” in Mitteilungen der Litterarischen Gesellschaft Masovia, viii. (1902) pp. 191, 204 (this work is also reprinted under the name of J. Menecius in Scriptores rerum Livonicarum, ii. (Riga and Leipsic, 1848) pp. 389-392); F. Woeste, in Zeitschrift für deutsche Mythologie und Sittenkunde, ii. (1855) p. 91; A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, pp. 433, 522; A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen, ii. 38; J. H. Schmitz, Sitten und Sagen, etc., des Eifler Volkes, i. 67; Montanus, Die deutsche Volksfeste, Volksbräuche und deutscher Volksglaube, p. 85; Reinsberg-Düringsfeld, Hochzeitsbuch (Leipsic, 1871), p. 222; L. v. Schroeder, Die Hochzeitsbräuche der Esten (Berlin, 1888), pp. 127 sqq.; E. Samter, Familienfeste der Griechen und Römer (Berlin, 1901), pp. 59-62; O. Schrader, Reallexikon der indogermanischen Altertumskunde, pp. 356 sq. This evidence proves that the custom has been practised by the Indian, Slavonian, Lithuanian, and Teutonic branches of the Aryan race, from which we may fairly infer that it was observed by the ancestors of the whole family before their dispersion.
753. Grihya-Sûtras, translated by H. Oldenberg, vol. i. p. 283 (Sacred Books of the East, vol. xxix.).
754. Prof. Vl. Titelbach, “Das heilige Feuer bei den Balkanslaven,” Internationales Archiv für Ethnographie, xiii. (1900) p. 1.
755. F. S. Krauss, Sitte und Brauch der Südslaven (Vienna, 1885), p. 430.
756. F. S. Krauss, op. cit. p. 531.
757. This saying was communicated to me by Miss Mabel Peacock in a letter dated Kirton-in-Lindsey, Lincolnshire, 30th October 1905.
758. Max Buch, Die Wotjäken (Stuttgart, 1882), pp. 52, 59; L. v. Schroeder, op. cit. pp. 129, 132.
760. As it is believed that fire may impregnate human beings, so conversely some people seem to imagine that it may be impregnated by them. Thus Mr. T. R. Glover, Fellow of St. John’s College, Cambridge, writes to me (18th June 1906): “A curious and not very quotable instance of (I suppose) Sacred Marriage was brought to my notice by Mr. Brown of the Canadian Baptist Mission to the Telugus. He said that in Hindoo temples (in South India chiefly?) sometimes a scaffolding is erected over a fire. A man and a woman are got to copulate on it and allow the human seed to fall into the fire.” But perhaps this ceremony is only another way of conveying the fertilising virtue of the fire to the woman, in other words, of getting her with child.
762. Suidas, Harpocration, and Etymologicum Magnum, s.v. Ἀμφιδρόμια; Hesychius, s.v. δρομάφιον ἧμαρ; Schol. on Plato, Theaetetus, p. 160 E. On this custom see S. Reinach, Cultes, mythes, et religions, i. (Paris, 1905) pp. 137-145. He suggests that the running of the naked men who carried the babies was intended, by means of sympathetic magic, to impart to the little ones in after-life the power of running fast. But this theory does not explain why the race took place round the hearth.
763. The custom has been practised with this intention in Scotland, China, New Britain, the Tenimber and Timorlaut Islands, and by the Ovambo of South Africa. See Pennant’s “Second Tour in Scotland,” Pinkerton’s Voyages and Travels, iii. 383; Miss C. F. Gordon Cumming, In the Hebrides, ed. 1883, p. 101; China Review, ix. (1880-1881) p. 303; R. Parkinson, Im Bismarck-Archipel, pp. 94 sq.; J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 303; H. Schinz, Deutsch-Südwest-Afrika, p. 307. A similar custom was observed, probably for the same reason, in ancient Mexico and in Madagascar. See Clavigero, History of Mexico, translated by Cullen, i. 31; W. Ellis, History of Madagascar, i. 152. Compare my note, “The Youth of Achilles,” Classical Review, vii. (1893) pp. 293 sq.
764. Compare E. Samter, Familienfeste der Griechen und Römer (Berlin, 1901), pp. 59-62.
765. W. R. S. Ralston, The Songs of the Russian People, pp. 120 sq. Ralston held that the Russian house-spirit Domovoy, who is supposed to live behind the stove, is the modern representative of an ancestral spirit. Compare ibid. pp. 84, 86, 119.
766. Evidence of this view will be adduced later on. See The Golden Bough, Second Edition, iii. 456.
768. L. v. Schroeder, Die Hochzeitsbräuche der Esten (Berlin, 1888), pp. 129 sq.
770. Th. Mommsen, History of Rome, New Edition (London, 1894), i. 215 sq.; J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., p. 326; W. Warde Fowler, Roman Festivals of the Period of the Republic, p. 147. For another derivation of their name see below, p. 247.
772. H. Vaughan Stevens, “Mitteilungen aus dem Frauenleben der Ôrang Belendas, der Ôrang Djâkun und der Ôrang Lâut,” bearbeitet von Dr. Max Bartels, Zeitschrift für Ethnologie, xxviii. (1896) pp. 168 sq. The writer adds that any person, boy, man, or woman (provided she was not menstruous) might light the fire, if it were more convenient that he or she should do so. Thus the co-operation of a married man and an unmarried girl, though apparently deemed the best, was not the only permissible way of igniting the wood. The good faith or at all events the accuracy of the late German traveller H. Vaughan Stevens is not, I understand, above suspicion; but Mr. Nelson Annandale, joint author of Fasciculi Malayenses, writes to me of him that “he certainly had a knowledge and experience of the wild tribes of the Malay region which few or none have excelled, for he lived literally as one of themselves.”
773. Prof. Vl. Titelbach, “Das heilige Feuer bei den Balkanslaven,” Internationales Archiv für Ethnographie, xiii. (1900) pp. 2-4. The ceremony witnessed by Prof. Titelbach will be described later on in this work. Kinglake rode through the great Servian forest on his way from Belgrade to Constantinople, and from his description (Eothen, ch. ii.) we gather that it is chiefly composed of oak. He says: “Endless and endless now on either side the tall oaks closed in their ranks, and stood gloomily lowering over us.”
774. Ch. Gilhodes, “La Culture matérielle des Katchins (Birmanie),” Anthropos, v. (1910) p. 629.
775. M. Martin’s “Description of the Western Islands of Scotland,” in Pinkerton’s Voyages and Travels, iii. 611. The first edition of Martin’s work was published in 1703, and the second in 1716.
776. J. Grimm, Deutsche Mythologie, 4th ed., i. 504.
777. E. Casalis, The Basutos, pp. 267 sq.
778. Dionysius Halicarnasensis, Antiquit. Rom. ii. 68; Valerius Maximus, i. 1. 7.
779. J. Lecœur, Esquisses du Bocage Normand, ii. (Condé-sur-Noireau, 1887) p. 27; B. Souché, Croyances, présages et traditions diverses (Niort, 1880), p. 12.
780. Polybius, xii. 13. In Darfur a curious power over fire is ascribed to women who have been faithful to their husbands. “It is a belief among the Forians, that if the city takes fire, the only means of arresting the progress of the flames is to bring near them a woman, no longer young, who has never been guilty of intrigue. If she be pure, by merely waving a mantle, she puts a stop to the destruction. Success has sometimes rewarded a virtuous woman” (Travels of an Arab Merchant [Mohammed Ibn-Omar El-Tounsy] in Soudan, abridged from the French by Bayle St. John (London, 1854), p. 112). Compare R. W. Felkin, “Notes on the For Tribe of Central Africa,” Proceedings of the Royal Society of Edinburgh, xiii. (1884-1886) p. 230.
781. Solinus, xxii. 10. The Celtic Minerva, according to Caesar (De bello Gallico, vi. 17), was a goddess of the mechanical arts.
782. J. Rhys, Celtic Heathendom, pp. 73-77; P. W. Joyce, Social History of Ancient Ireland, i. 260 sq.
783. Giraldus Cambrensis, The Topography of Ireland, chaps. xxxiv.-xxxvi., translated by Thomas Wright; P. W. Joyce, Social History of Ancient Ireland, i. 334 sq. It is said that in the island of Sena (the modern Sein), off the coast of Brittany, there was an oracle of a Gallic deity whose worship was cared for by nine virgin priestesses. They could raise storms by their incantations, and turn themselves into any animals they pleased (Mela, iii. 48); but it is not said that they maintained a perpetual holy fire, though Ch. Elton affirms that they did (Origins of English History, p. 27). M. Salomon Reinach dismisses these virgins as a fable based on Homer’s description of the isle of Circe (Odyssey, x. 135 sqq.), and he denies that the Gauls employed virgin priestesses. See his article, “Les Vierges de Sena,” Revue Celtique, xviii. (1897) pp. 1-8; id., Cultes, mythes, et religions, i. (Paris, 1905) pp. 195 sqq. To me the nuns of St. Brigit seem to be most probably the successors of a Celtic order of Vestals. That there were female Druids is certain, but it does not appear whether they were virgins. See Lampridius, Alexander Severus, 60; Vopiscus, Aurelianus, 44; id., Numerianus, 14 sq.
784. Prof. Vl. Titelbach, “Das heilige Feuer bei den Balkanslaven,” Internationales Archiv für Ethnographie, xiii. (1900) p. 1.
785. Laws of Manu, iv. 53, translated by G. Bühler (Sacred Books of the East, vol. xxv. p. 137).
786. Martin Haug, Essays on the Sacred Language, Writings, and Religion of the Parsees 3rd Ed., (London, 1884), p. 243, note 1. Strabo describes the mouth-veil worn by the Magian priests in Cappadocia (xiv. 3. 15, p. 733). At Arkon, in the island of Rügen, there was a shrine so holy that none but the priest might enter it, and even he might not breathe in it. As often as he needed to draw in or give out breath, he used to run out of the door lest he should taint the divine presence with his breath. See Saxo Grammaticus, Historia Danica, bk. xiv. p. 824, ed. P. E. Müller (p. 393 of Elton’s English translation).
787. P. W. Joyce, Social History of Ancient Ireland, i. 335 sq.; Standish H. O’Grady, Sylva Gadelica, translation (London, 1892), pp. 15, 16, 41.
790. Douglas Hyde, A Literary History of Ireland (London, 1899), p. 158. The tradition of the oak of Kildare survives in the lines,
“That oak of Saint Bride, which nor Devil nor Dane
Nor Saxon nor Dutchman could rend from her fane,”
which are quoted by Mr. D. Fitzgerald in Revue Celtique, iv. (1879-1880) p. 193.
791. Douglas Hyde, op. cit. pp. 169-171. At Kells, also, St. Columba dwelt under a great oak-tree. The writer of his Irish life, quoted by Mr. Hyde, says that the oak-tree “remained till these latter times, when it fell through the crash of a mighty wind. And a certain man took somewhat of its bark to tan his shoes with. Now, when he did on the shoes, he was smitten with leprosy from his sole to his crown.”
792. Garcilasso de la Vega, Royal Commentaries of the Yncas, pt. i. bk. iv. chaps. 1-3, bk. vi. chaps. 20-22 (vol. i. pp. 292-299, vol. ii. pp. 155-164, Markham’s translation); P. de Cieza de Leon, Travels, p. 134 (Markham’s translation); id., Second Part of the Chronicle of Peru, pp. 85 sq. (Markham’s translation); Acosta, Natural and Moral History of the Indies, bk. v. chap. 15 (vol. ii. pp. 331-333, Hakluyt Society). Professor E. B. Tylor discredits Garcilasso’s description of these Peruvian priestesses on the ground that it resembles Plutarch’s account of the Roman Vestals (Numa, 9 sq.) too closely to be independent; he thinks that “the apparent traces of absorption from Plutarch invalidate whatever rests on Garcilasso de la Vega’s unsupported testimony.” See his Researches into the Early History of Mankind, 3rd Ed., pp. 249-253. In particular, he stumbles at the statement that an unfaithful Peruvian priestess was buried alive. But that statement was made by Cieza de Leon, who travelled in Peru when Garcilasso was a child, and whose book, or rather the first part of it, containing the statement, was published more than fifty years before that of Garcilasso. Moreover, when we understand that the punishment in question was based on a superstition which occurs independently in many parts of the world, the apparent improbability of the coincidence vanishes. As to the mode of kindling the sacred fire, Professor Tylor understands Plutarch to say that the sacred fire at Rome was kindled, as in Peru, by a burning-glass. To me it seems that Plutarch is here speaking of a Greek, not a Roman usage, and this is made still clearer when his text is read correctly. For the words ὑπὸ Μήδων, περὶ δὲ τὰ Μιθριδιατικά should be altered to ὑπὸ Μαίδων περὶ τὰ Μιθριδιατικά. See H. Pomtow in Rheinisches Museum, N. F. li. (1896) p. 365, and my note on Pausanias, x. 19. 4 (vol. v. p. 331). Thus Plutarch gives two instances when a sacred fire was extinguished and had to be relit with a burning-glass; but both instances are Greek, neither is Roman. The Greek mode of lighting a sacred fire by means of a crystal is described also in the Orphic poem on precious stones, verses 177 sqq. (Orphica, ed. E. Abel, p. 115). Nor were the Greeks and Peruvians peculiar in this respect. The Siamese and Chinese have also been in the habit of kindling a sacred fire by means of a metal mirror or burning-glass. See Pallegoix, Description du royaume Thai ou Siam, ii. 55; A. Bastian, Die Völker des östlichen Asien, iii. 516; J. H. Plath, “Die Religion und der Cultus der alten Chinesen,” Abhandlungen der k. bayer. Akademie der Wissen, i. Cl. ix. (1863) pp. 876 sq. Again, the full description of the golden garden of the Peruvian Vestals, which may sound to us fabulous, is given by Cieza de Leon in a work (the Second Part of the Chronicle of Peru) which it is unlikely that Garcilasso ever saw, since it was not printed till 1873, centuries after his death. Yet Garcilasso’s brief description of the garden agrees closely with that of Cieza de Leon, differing from it just as that of an independent witness naturally would—namely, in the selection of some other details in addition to those which the two have in common. He says that the virgins “had a garden of trees, plants, herbs, birds and beasts, made of gold and silver, like that in the temple” (vol. i. p. 298, Markham’s translation). Thus the two accounts are probably independent and therefore trustworthy, for a fiction of this kind could hardly have occurred to two romancers separately. A strong confirmation of Garcilasso’s fidelity is furnished by the close resemblance which the fire customs, both of Rome and Peru, present to the well-authenticated fire customs of the Herero at the present day. There seems to be every reason to think that all three sets of customs originated independently in the simple needs and superstitious fancies of the savage. On the whole, I see no reason to question the good faith and accuracy of Garcilasso.
793. B. de Sahagun, Histoire des choses de la Nouvelle Espagne, pp. 196 sq., 386; Acosta, Natural and Moral History of the Indies, bk. v. ch. 15 (vol. ii. pp. 333 sq., Hakluyt Society); A. de Herrera, General History of the vast Continent and Islands of America, iii. 209 sq., Stevens’s translation (London, 1725, 1726); Clavigero, History of Mexico, i. 264, 274 sq.; Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de l’Amérique Centrale, i. 289, iii. 661; H. H. Bancroft, Native Races of the Pacific States, ii. 204 sqq., 245, 583, iii. 435 sq. However, Sahagun (pp. 186, 194), Acosta (vol. ii. p. 336) and Herrera seem to imply that the duty of maintaining the sacred fire was discharged by men only.
794. Brasseur de Bourbourg, op. cit. ii. 6; H. H. Bancroft, op. cit. iii. 473. Fire-worship seems to have lingered among the Indians of Yucatan down to about the middle of the nineteenth century, and it may still survive among them. See D. G. Brinton, “The Folk-lore of Yucatan,” Folk-lore Journal, i. (1883) pp. 247 sq.
795. Letter of the Rev. J. Roscoe, dated Kampala, Uganda, 9th April 1909.
796. Aulus Gellius, x. 15. 22; Ateius Capito, cited by Plutarch, Quaest. Rom. 50. On the other hand, Servius on Virgil, Aen. iv. 29, says that the Flamen might marry another wife after the death of the first. But the statement of Aulus Gellius and Ateius Capito is confirmed by other evidence. See J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., 329, note 8. As to the rule see my note, “The Widowed Flamen,” Adonis, Attis, Osiris, Second Edition, pp. 407 sqq.
797. Aulus Gellius, x. 15. 7; Festus, p. 106, ed. C. O. Müller.
798. Livy, v. 52. 13 sq. In later times the rule was so far relaxed that he was allowed to be absent from Rome for two nights or even longer, provided he got leave from the chief pontiff on the score of ill-health. See Aulus Gellius, x. 15. 14; Tacitus, Annals, iii. 71.
799. Tacitus, Annals, iii. 58; Dio Cassius, liv. 36. As to the honours attached to the office, see Livy, xxvii. 8. 8; Plutarch, Quaest. Rom. 113.
800. See The Golden Bough, Second Edition, i. 241 sqq.
801. P. Kretschmer, Einleitung in die Geschichte der griechischen Sprache (Göttingen, 1896), pp. 127 sqq.; O. Schrader, Reallexikon der indogermanischen Altertumskunde, pp. 637 sq. For a different derivation of the name Flamen see above, p. 235. Being no philologer, I do not pretend to decide between the rival etymologies. My friend Prof. J. H. Moulton prefers the equation Flamen = Brahman, which he tells me is philologically correct, because if Flamen came from flare we should expect a form like flator rather than flamen. The form flator was used in Latin, though not in this sense.
802. W. Crooke, The Tribes and Castes of the North-Western Provinces and Oudh, i. 30-32. Compare Monier Williams, Religious Thought and Life in India, pp. 364, 365, 392.
803. Aulus Gellius, x. 15.
804. Homer, Iliad, xvi. 233-235; Sophocles, Trachiniae, 1166 sq.; Callimachus, Hymn to Delos, 284-286.
805. Ch. Hartknoch, Selectae dissertationes historicae de variis rebus Prussicis, p. 163 (bound up with his edition of Düsburg’s Chronicon Prussiae, Frankfort and Leipsic, 1679); Simon Grunau, Preussischer Chronik, ed. M. Perlbach, i. (Leipsic, 1876) p. 95.
806. W. Crooke, op. cit. i. 31-33.
807. W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 194 sq.
808. J. C. Nesfield, in Panjab Notes and Queries, ii. p. 12, § 77.
809. Rigveda, iii. 29, translated by R. T. H. Griffith (Benares, 1889-1892), vol. ii. pp. 25-27; Satapatha Brâhmana, translated by J. Eggeling, part i. p. 389, note 3, part ii. pp. 90 sq., part v. pp. 68-74; Hymns of the Atharva-Veda, translated by M. Bloomfield, pp. 91, 97 sq., 334, 460; W. Caland, Altindisches Zauberritual, pp. 115 sq.; A. Kuhn, Herabkunft des Feuers, 2nd Ed., pp. 40, 64-78, 183-185; H. Zimmer, Altindisches Leben, pp. 58, 59. The sami wood is sometimes identified with the Acacia Suma (Mimosa Suma); but the modern Bengalee name of Prosopis spicigera is shami or somi, which seems to be conclusive evidence of the identity of Prosopis spicigera with sami. The Prosopis spicigera is a deciduous thorny tree of moderate size, which grows in the arid zones of the Punjaub, Rajputana, Gujarat, Bundelcund, and the Deccan. The heart of the wood is of a purplish brown colour and extremely hard. It is especially valued for fuel, as it gives out much heat. See G. Watt, Dictionary of the Economic Products of India, s.v. “Prosopis spicigera.” For a reference to this work I am indebted to the kindness of the late Professor H. Marshall Ward.
810. A. Kuhn, op. cit. pp. 40, 66, 175.
811. Hymns of the Atharva-Veda, translated by M. Bloomfield, pp. 97 sq., 460; W. Caland, Altindisches Zauberritual, pp. 115 sq.
812. See above, pp. 195 sqq., 230 sqq.
813. Rigveda, x. 95, translated by R. T. H. Griffith, Satapatha Brâhmana, translated by J. Eggeling, part v. pp. 68-74. Compare H. Oldenberg, Die Literatur des alten Indien (Stuttgart and Berlin, 1903), pp. 53-55. On the story see A. Kuhn, Herabkunft des Feuers, 2nd Ed., pp. 71 sqq.; F. Max Müller Selected Essays on Language, Religion, and Mythology (London, 1881), i. 408 sqq.; Andrew Lang, Custom and Myth (London, 1884), pp. 64 sqq.; K. F. Pischel and Geldner, Vedische Studien, i. (Stuttgart, 1889), pp. 243-295. It belongs to the group of tales which describe the marriage of a human with an animal mate, of a mortal with a fairy, and often, though not always, their unhappy parting. The story seems to have its roots in totemism. See my Totemism and Exogamy, ii. 566 sqq. It will be illustrated more at length in a later part of The Golden Bough.
814. Homer, Hymn to Mercury, 108-111 (where a line has been lost; see the note of Messrs. Allen and Sikes); Theophrastus, Histor. plant. v. 9. 6; id., De igne, ix. 64; Hesychius, s.v. στορεύς; Schol. on Apollonius Rhodius, Argon. i. 1184; Pliny, Nat. Hist. xvi. 208; Seneca, Nat. Quaest. ii. 22; A. Kuhn, Herabkunft des Feuers, 2nd Ed., pp. 35-41; H. Blumner, Technologie und Terminologie der Gewerbe und Künste, ii. 354-356. Theophrastus gives the name of athragene to the plant which, next to or equally with ivy, makes the best board; he compares it to a vine. Pliny (l.c.) seems to have identified it with a species of wild vine. According to Sprengel, the athragene is the Clematis cirrhosa of Linnaeus, the French clématite à vrilles. See Dioscorides, ed. C. Sprengel, vol. ii. p. 641. As to the kinds of wood employed by the Romans in kindling fire we have no certain evidence, as Pliny and Seneca may have merely copied from Theophrastus.
815. Pausanias, i. 31. 6, with my note.
816. E. H. Man, On the Aboriginal Inhabitants of the Andaman Islands (London, N.D.), p. 82. Mr. Man’s evidence is confirmed by a German traveller, Mr. Jagor, who says of the Andaman Islanders: “The fire must never go out. Here also I am again assured that the Andamanese have no means of making fire.” See Verhandlungen der Berliner Gesellschaft für Anthropologie, 1877, p. (54) (bound with Zeitschrift für Ethnologie, ix.). I regret that on this subject I did not question Mr. A. R. Brown, Fellow of Trinity College, Cambridge, who resided for about two years among the Andaman Islanders, studying their customs and beliefs. Mr. Brown is now (December 1910) in West Australia.
817. N. von Miklucho-Maclay, “Ethnologische Bemerkungen über die Papuas der Maclay-Küste in Neu-Guinea,” Natuurkundig Tijdschrift voor Nederlandsch Indie, xxxv. (1875), pp. 82, 83. Compare C. Hager, Kaiser Wilhelms-Land und der Bismarck-Archipel, p. 69; M. Krieger, Neu-Guinea, p. 153. The natives of the Maclay Coast are said to have traditions of a time when they were ignorant even of the use of fire; they ate fruits raw, which set up a disease of the gums, filling their mouths with blood; they had a special name for the disease. See N. von Miklucho-Maclay, in Verhandlungen der Berliner Gesellschaft für Anthropologie, 1882, p. (577) (bound with Zeitschrift für Ethnologie, xiv.). The reports of people living in ignorance of the use of fire have hitherto proved, on closer examination, to be fables. See E. B. Tylor, Researches into the Early History of Mankind, 3rd Ed., pp. 229 sqq. The latest repetition of the story that I know of is by an American naturalist, Mr. Titian R. Peale, who confirms the exploded statement that down to 1841 the natives of Bowditch Island had not seen fire. See The American Naturalist, xviii. (1884) pp. 229-232.
818. B. Hagen, Unter den Papuas (Wiesbaden, 1899), pp. 203 sq. Mr. Hagen’s account applies chiefly to the natives of Astrolabe Bay. He tells us that for the most part they now use Swedish matches.
819. G. Casati, Ten Years in Equatoria (London and New York, 1891), i. 157. Another writer says that these dwarfs “keep fire alight perpetually, starting it in some large tree, which goes on smouldering for months at a time” (Captain Guy Burrows, The Land of the Pigmies (London, 1898), p. 199).
820. F. Stuhlmann, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), pp. 451 sq.
821. Sir Harry H. Johnston, British Central Africa (London, 1897), p. 439; id., The Uganda Protectorate (London, 1902), ii. 540. If we may trust Diodorus Siculus (i. 13. 3), this was the origin of fire alleged by the Egyptian priests. Among the Winamwanga and Wiwa tribes of East Africa, to the south of Lake Tanganyika, “when lightning sets fire to a tree, all the fires in a village are put out, and fireplaces freshly plastered, while the head men take the fire to the chief, who prays over it. It is then sent to all his villages, the people of the villages rewarding his messengers.” See Dr. J. A. Chisholm, “Notes on the Manners and Customs of the Winamwanga and Wiwa,” Journal of the African Society, No. 36 (July 1910), p. 363. The Parsees ascribe peculiar sanctity to fire which has been obtained from a tree struck by lightning. See D. J. Karaka, History of the Modern Parsis (London, 1884), ii. 213. In Siam and Cambodia such fire is carefully preserved and used to light the funeral pyres of kings and others. See Pallegoix, Description du royaume Thai ou Siam, i. 248; J. Moura, Le Royaume du Cambodge, i. 360.
822. Oscar Peschel, Völkerkunde 6th Ed. (Leipsic, 1885), p. 138. Mr. Man thinks it likely that the Andaman Islanders got their fire from one of the two volcanoes which exist in their island (On the Aboriginal Inhabitants of the Andaman Islands, p. 82). The Creek Indians of North America have a tradition that some of their ancestors procured fire from a volcano. See A. S. Gatschet, A Migration Legend of the Creek Indians, ii. (St. Louis, 1888) p. 11 (43).
823. O. Peschel, loc. cit. As to the fires of Baku see further, Adonis, Attis, Osiris, Second Edition, p. 159.
824. R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants, 2nd Ed., p. 367; W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 194; A. Kuhn, Herabkunft des Feuers, 2nd Ed., pp. 92, 102. Lucretius thought that the first fire was procured either from lightning or from the mutual friction of trees in a high wind (De rerum natura, v. 1091-1101). The latter source was preferred by Vitruvius (De architectura, ii. 1. 1).
825. Sir Harry H. Johnston, ll.cc. Professor K. von den Steinen conjectures that savages, who already possessed fire, and were wont to use tinder to nurse a smouldering brand into a blaze, may have accidentally discovered the mode of kindling fire in an attempt to make tinder by rubbing two dry sticks or reeds against each other. See K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, pp. 219-228.
826. J. Dumont D’Urville, Voyage autour du monde et à la recherche de la Perouse, i. (Paris, 1832) pp. 95, 194; Scott Nind, “Description of the Natives of King George’s Sound,” Journal of the Royal Geographical Society, i. (1832) p. 26; E. J. Eyre, Journals of Expeditions of Discovery into Central Australia, ii. 357; A. Oldfield, “The Aborigines of Australia,” Transactions of the Ethnological Society of London, N.S., iii. (1865) pp. 283 sq.; J. Dawson, Australian Aborigines, p. 15; Annales de la Propagation de la Foi, xvii. (1845) pp. 76 sq.
827. R. Brough Smyth, The Aborigines of Victoria, i. 396.
828. R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants, 2nd Ed., p. 567. Other writers confirm the statement that the carrying of the fire-sticks is the special duty of the women. See W. Stanbridge, “On the Aborigines of Victoria,” Transactions of the Ethnological Society of London, N.S., i. (1861) p. 291; J. F. Mann, “Notes on the Aborigines of Australia,” Proceedings of the Geographical Society of Australasia, i. (1885) p. 29.
829. Melville, quoted by H. Ling Roth, The Aborigines of Tasmania (London, 1890), p. 97. It has sometimes been affirmed that the Tasmanians did not know how to kindle fire; but the evidence collected by Mr. Ling Roth (op. cit., pp. xii. sq., 96 sq.), proves that they were accustomed to light it both by the friction of wood and by striking flints together.
830. Mr. Dove, quoted by James Bonwick, Daily Life and Origin of the Tasmanians, p. 20.
831. Wilfred Powell, Wanderings in a Wild Country (London, 1883), p. 196.
832. Captain J. Wilson, Missionary Voyage to the Southern Pacific Ocean (London, 1799), p. 357.
833. J. G. Wood, Natural History of Man, ii. 522; J. G. Garson, “On the Inhabitants of Tierra del Fuego,” Journal of the Anthropological Institute, xv. (1886). p. 145; Mission scientifique du Cap Horn, 1882-1883, vii. (Paris, 1891) p. 345.
834. J. B. Ambrosetti, “Los Indios Caingua del alto Paraná (misiones),” Boletino del Instituto Geografico Argentino, xv. (1895) pp. 703 sq.
835. E. F. im Thurn, Among the Indians of Guiana, pp. 257 sq.
836. A. Widenmann, Die Kilimandscharo-Bevölkerung (Gotha, 1899), pp. 68 sq. (Petermann’s Mittheilungen: Ergänzungsheft, No. 129).
837. Sir Harry H. Johnston, British Central Africa (London, 1897), p. 438.
838. A. F. Mockler-Ferryman, Up the Niger (London, 1892), p. 37.
839. Miss Mary H. Kingsley, Travels in West Africa, pp. 599 sq.
840. P. de Tournefort, Relation d’un voyage du Levant (Amsterdam, 1718), i. 93 (Lettre vi.); Sibthorp, in R. Walpole’s Memoirs relating to European and Asiatic Turkey (London, 1817), pp. 284 sq.; W. G. Clark, Peloponnesus (London, 1858), p. 111; J. T. Bent, The Cyclades (London, 1885), p. 365. The giant fennel (Ferula communis, L.) is still known in Greece by its ancient name, hardly modified (nartheka instead of narthex), though W. G. Clark says the modern name is kalami. Bent speaks of the plant as a reed, which is a mistake. The plant is described by Theophrastus (Histor. plant. vi. 2. 7 sq.).
841. Hesiod, Works and Days, 50-52; id., Theogony, 565-567; Aeschylus, Prometheus Bound, 107-111; Apollodorus, Bibliotheca, i. 7. 1; Hyginus, Fabulae, 144; id., Astronomica, ii. 15.
842. See my article, “The Prytaneum, the Temple of Vesta, the Vestals, Perpetual Fires,” Journal of Philology, xiv. (1885) pp. 169-171.
843. Arnobius, Adversus nationes, ii. 67.
844. See my article, “The Prytaneum, the Temple of Vesta, the Vestals, Perpetual Fires,” Journal of Philology, xiv. (1885) pp. 145 sqq.
845. G. Turner, Nineteen Years in Polynesia (London, 1861), p. 326.
846. Ph. Paulitschke, Ethnographie Nordost-Afrikas, die materielle Cultur der Danâkil, Galla und Somâl (Berlin, 1893), p. 145.
847. J. B. Labat, Relation historique de l’Éthiopie Occidentale, i. 256 sq.
848. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) pp. 43, 51 sq.; id., in a letter to me dated Mengo, Uganda, 3rd August 1904.
849. W. G. Browne, Travels in Africa, Egypt, and Syria (London, 1799), p. 306.
850. J. J. Monteiro, Angola and the River Congo (London, 1875), ii. 167.
851. P. Pogge, Im Reiche des Muata Jamwo (Berlin, 1880), p. 234.
852. A. Bastian, Die Völker des östlichen Asien, iii. 515 sq.
853. Du Pratz, History of Louisiana (London, 1774), pp. 330-334, 346 sq., 351-358; Charlevoix, Histoire de la Nouvelle France, vi. 172 sqq.; Lafitau, Mœurs des sauvages Ameriquains, i. 167 sq.; Lettres édifiantes et curieuses, Nouvelle Édition, vii. (Paris, 1781) pp. 7-16 (reprinted in Recueil de voyages au nord, ix. Amsterdam, 1737, pp. 3-13); “Relation de la Louisianne,” Recueil de voyages au Nord, v. (Amsterdam, 1734) pp. 23 sq.; Bossu, Nouveaux Voyages aux Indes Occidentales (Paris, 1768), i. 42-44; Chateaubriand, Voyage en Amérique (Paris, 1870), pp. 227 sqq.; H. R. Schoolcraft, Indian Tribes, v. 68. The accounts differ from each other in some details. Thus Du Pratz speaks as if there were only two fire-temples in the country, whereas the writer in the Lettres édifiantes says that there were eleven villages each with its fire-temple, and that formerly there had been sixty villages and temples. The account in the text is based mainly on the authority of Du Pratz, who lived among the Natchez on terms of intimacy for eight years, from the end of 1718 to 1726.
854. Hennepin, Nouvelle Découverte d’un très grand pays situé dans l’Amérique (Utrecht, 1697), p. 306.
855. Xenophon, Cyropaedia, viii. 3. 12; Ammianus Marcellinus, xxiii. 6. 34; Quintus Curtius, iii. 3. 7.
856. Dio Cassius, lxxi. 35. 5; Herodian, i. 8. 4, i. 16. 4, ii. 3. 2, ii. 8. 6, vii. 1. 9, vii. 6. 2.
857. H. Schinz, Deutsch-Südwest-Afrika, p. 320.
858. O. Dapper, Description de l’Afrique (Amsterdam, 1686), p. 392.
859. O. Dapper, op. cit. p. 400.
860. Quintus Curtius, v. 2. 7. Curtius represents this as a signal adopted by Alexander, because the sound of the bugle was lost in the trampling and hum of the great multitude. But this maybe merely the historian’s interpretation of an old custom.
861. Xenophon, Respublica Lacedaemoniorum, xiii. 2 sq.; Nicolaus Damascenus, quoted by Stobaeus, Florilegium, xliv. 41 (vol. ii. p. 188 ed. Meineke); Hesychius, s.v. πυρσοφόρος.
862. Herodotus, iv. 68.
863. Aeschylus, Choëph. 604 sqq.; Apollodorus, Bibliotheca, i. 8. 2 sq.; Diodorus Siculus, iv. 34. 6 sq.; Ovid, Metamorph. viii. 445 sqq.; Hyginus, Fab. 171 and 174.
864. Servius, on Virgil, Aen. x. 228.
865. Le P. H. Geurtjens, “Le Cérémonial des Voyages aux Îles Keij,” Anthropos, v. (1910) pp. 337 sq.
866. J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., 237, 321; C. Julian, in Daremberg et Saglio, Dictionnaire des antiquités grecques et romaines, ii. 1173. As to Vesta and the Vestals, see above, vol. i. pp. 13 sq.
867. C. Julian, l.c.
868. See above, p. 186 note 1.
870. Diodorus Siculus, xvii. 114.
871. Thus in some African tribes the household fire is put out after a death, and afterwards relit by the friction of sticks (Sir H. H. Johnston, British Central Africa, p. 439; L. Concradt, “Die Ngumbu in Südkamerun,” Globus, lxxxi, (1902) p. 352). In Laos the fire on the hearth is extinguished after a death and the ashes are scattered; afterwards a new fire is obtained from a neighbour (Tournier, Notice sur le Laos français, p. 68). A custom of the same sort is observed in Burma, but there the new fire must be bought (C. J. F. S. Forbes, British Burma, p. 94). Among the Miris of Assam the new fire is made by the widow or widower (W. H. Furness, in Journal of the Anthrop. Institute, xxxii. (1902) p. 462). In Armenia it is made by flint and steel (M. Abeghian, Der armenische Volksglaube, p. 71). In Argos fire was extinguished after a death, and fresh fire obtained from a neighbour (Plutarch, Quaest. Graec. 24). In the Highlands of Scotland all fires were put out in a house where there was a corpse (Pennant’s “Tour in Scotland,” in Pinkerton’s Voyages and Travels, iii. 49). Amongst the Bogos of East Africa no fire may be lit in a house after a death until the body has been carried out (W. Munzinger, Sitten und Recht der Bogos, p. 67). In the Pelew Islands, when a death has taken place, fire is transferred from the house to a shed erected beside it (J. S. Kubary, “Die Todtenbestattung auf den Pelau-Inseln,” Original-Mittheilungen aus der Ethnologischen Abtheilung der Königlichen Museen zu Berlin, i. 7). In the Marquesas Islands fires were extinguished after a death (Vincendon-Dumoulin et Desgraz, Iles Marquises, p. 251). Among the Indians of Peru and the Moors of Algiers no fire might be lighted for several days in a house where a death had occurred (Cieza de Leon, Travels, Markham’s translation, p. 366; Dapper, Description de l’Afrique, p. 176). The same custom is reported of the Mohammedans of India (Mandelsloe, in J. Harris’s Voyages and Travels, i. (London, 1744) p. 770). In the East Indian island of Wetter no fire may burn in a house for three days after a death, and according to Bastian the reason is the one given in the text, to wit, a fear that the ghost might fall into it and hurt himself (A. Bastian, Indonesien, ii. 60). For more evidence, see my article “On certain Burial Customs,” Journal of the Anthropological Institute, xv. (1886) p. 90.
872. For the list of the Alban kings see Livy, i. 3. 5-11; Ovid, Fasti, iv. 39-56; id., Metam. xiv. 609 sqq.; Dionysius Halicarnasensis, Antiquit. Rom. i. 70 sq.; Eusebius, Chronic. bk. i. vol. i. coll. 273, 275, 285, 287, 289, 291, ed. A. Schoene; Diodorus Siculus, vii. 3rd ed. L. Dindorf; Sextus Aurelius Victor, Origo gentis Romanae, 17-19; Zonaras, Annales, vii. 1.
873. See B. G. Niebuhr, History of Rome, i. 205-207; A. Schwegler, Römische Geschichte, i. 339, 342-345. However, Niebuhr admits that some of the names may have been taken from older legends.
874. H. M. Stanley, Through the Dark Continent (London, 1878), i. 380; C. T. Wilson and R. W. Felkin, Uganda and the Egyptian Soudan (London, 1882), i. 197; Fr. Stuhlman, Mit Emin Pascha ins Herz von Afrika (Berlin, 1894), pp. 192 sq.; J. Roscoe, “Farther Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 25, with plates i. and ii.; Sir Harry Johnston, The Uganda Protectorate, ii. 681 sq.
875. Romulus and Tatius reigned for a time together; after Romulus the kings were, in order of succession, Numa Pompilius, Tullus Hostilius, Ancus Marcius, the elder Tarquin, Servius Tullius, and Tarquin the Proud.
876. See A. Schwegler, Römische Geschichte, i. 579 sq.
877. According to one account, Romulus had a son and a daughter (Plutarch, Romulus, 14). Some held that Numa had four sons (Plutarch, Numa, 21). Ancus Marcius left two sons (Livy, i. 35. 1, i. 40; Dionysius Halicarnasensis, Ant. Rom. iii. 72 sq., iv. 34. 3). Tarquin the Elder left two sons or grandsons (Livy, i. 46; Dionysius Halic., Ant. Rom. iv. 6 sq. iv. 28).
878. Pompilia, the mother of Ancus Marcius, was a daughter of Numa. See Cicero, De re publica, ii. 18. 33; Livy, i. 32. 1; Dionysius Halicarnasensis, Ant. Rom. ii. 76. 5, iii. 35. 3, iii. 36. 2; Plutarch, Numa, 21.
879. Numa married Tatia, the daughter of Tatius (Plutarch, Numa, 3 and 21); Servius Tullius married the daughter of the elder Tarquin (Livy, i. 39. 4); and Tarquin the Proud married Tullia the daughter of Servius Tullius (Livy, i. 42. 1, i. 46. 5).
880. Numa was a Sabine from Cures (Livy, i. 18; Plutarch, Numa, 3; Dionysius Halicarnasensis, Ant. Rom. ii. 58); Servius Tullius, according to the common account, was the son of Ocrisia, a slave woman of Corniculum (Livy, i. 39. 5; Dionysius Halicarnasensis, Ant. Rom. iv. 1.), but according to another account he was an Etruscan (see above, p. 196 note); and Tarquin the Proud was a son of the elder Tarquin, who was an Etruscan from Tarquinii (Livy, i. 34; Cicero, De re publica, ii. 19 sq., §§ 34 sq.). The foreign birth of their kings naturally struck the Romans themselves. See the speech put by Livy (i. 35. 3), in the mouth of the elder Tarquin: “Se non rem novam petere, quippe qui non primus, quod quisquam indignari mirarive posset, sed tertius Romae peregrinus regnum adfectet; et Tatium non ex peregrino solum sed etiam ex hoste regem factum, et Numam ignarum urbis non petentem in regnum ultro accitum: se, ex quo sui potens fuerit, Romam cum conjuge ac fortunis omnibus commigrasse.” And see a passage in a speech actually spoken by the Emperor Claudius: “Quondam reges hanc tenuere urbem, nec tamen domesticis successoribus eam tradere contigit. Supervenere alieni et quidem externi, ut Numa Romulo successerit ex Sabinis veniens, vicinus quidem sed tunec externus,” etc. The speech is engraved on bronze tablets found at Lyons. See Tacitus, ed. Baiter and Orelli, i. 2nd Ed., p. 342.
881. “In Ceylon, where the higher and lower polyandry co-exist, marriage is of two sorts—Deega or Beena—according as the wife goes to live in the house and village of her husbands, or as the husband or husbands come to live with her in or near the house of her birth” (J. F. McLennan, Studies in Ancient History (London, 1886), p. 101).
882. The system of mother-kin, that is, of tracing descent through females instead of through males, is often called the matriarchate. But this term is inappropriate and misleading, as it implies that under the system in question the women govern the men. Even when the so-called matriarchate regulates the descent of the kingdom, this does not mean that the women of the royal family reign; it only means that they are the channel through which the kingship is transmitted to their husbands or sons.
883. Ancient writers repeatedly speak of the uncertainty as to the fathers of the Roman kings. See Livy, i. 4. 2; Dionysius Halicarnasensis, Ant. Rom. ii. 2. 3; Cicero, De re publica, ii. 18. 33; Seneca, Epist. cviii. 30; Aelian, Var. Hist. xiv. 36.
884. Ovid, Fasti, vi. 773-784; Varro, De lingua Latina, vi. 17. Compare L. Preller, Römische Mythologie, 3rd Ed., ii. 180 sq.
885. See The Golden Bough, Second Edition, iii. 266 sqq., 328 sqq.
886. See Adonis, Attis, Osiris, Second Edition, pp. 203 sqq.; The Golden Bough, Second Edition, iii. 318 sq.
887. Plutarch, Numa, 3.
888. T. E. Bowdich, Mission from Cape Coast Castle to Ashantee, New Edition (London, 1873), pp. 185, 204 sq.; A. B. Ellis, The Tshi-speaking Peoples of the Gold Coast, pp. 287, 297 sq.; id., The Yoruba-speaking Peoples of the Slave Coast, p. 187.
889. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) pp. 36, 67. In Benin “the legitimate daughters of a king did not marry any one, but bestowed their favours as they pleased.” (Mr. C. Punch, in H. Ling Roth’s Great Benin (Halifax, England, 1903), p. 37).
890. C. T. Wilson and R. W. Felkin, Uganda and the Egyptian Soudan (London, 1882), i. 200; J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 67.
891. J. Roscoe, op. cit. pp. 27, 62. Mr. Roscoe says: “The royal family traces its pedigree through the maternal clan, but the nation through the paternal clan.” But he here refers to the descent of the totem only. That the throne descends from father to son is proved by the genealogical tables which he gives (Plates I. and II.).
892. Proyart’s “History of Loango,” in Pinkerton’s Voyages and Travels, xvi. 570, 579 sq.; L. Degrandpré, Voyage à la côte occidentale d’Afrique (Paris, 1801), pp. 110-114; A. Bastian, Die deutsche Expedition an der Loango Küste, i. 197 sqq. Time seems not to have mitigated the lot of these unhappy prince consorts. See R. E. Dennett, At the Back of the Black Man’s Mind (London, 1906), pp. 36 sq., 134. Mr. Dennett says that the husband of a princess is virtually her slave and may be put to death by her. All the sisters of the King of Loango enjoy these arbitrary rights over their husbands, and the offspring of any of them may become king.
893. Father Guillemé, “Au Bengouéolo,” Missions Catholiques, xxxiv. (1902) p. 16. The writer visited the state and had an interview with the queen, a woman of gigantic stature, wearing many amulets.
894. Pausanias, i. 2. 6.
895. Pausanias, ii. 29. 4. I have to thank Mr. H. M. Chadwick for pointing out the following Greek and Swedish parallels to what I conceive to have been the Latin practice.
896. Diodorus Siculus, iv. 72. 7. According to Apollodorus (iii. 12. 7), Cychreus, King of Salamis, died childless, and bequeathed his kingdom to Telamon.
897. J. Tzetzes, Schol. on Lycophron, 450. Compare Pausanias, ii. 29. 4.
898. Apollodorus, iii. 13. 1. According to Diodorus Siculus (iv. 72. 6), the king of Phthia was childless, and bequeathed his kingdom to Peleus.
899. Apollodorus, iii. 13. 8; Hyginus, Fabulae, 96.
900. Pausanias, i. 11. 1 sq.; Justin, xvii. 3.
901. Apollodorus, i. 8. 5.
902. Antoninus Liberalis, Transform. 37; Ovid, Metam. xiv. 459 sq., 510 sq. Compare Virgil, Aen. xi. 243 sqq.
903. Diodorus, iv. 73; Hyginus, Fabulae, 82-84; Servius, on Virgil, Georg. iii. 7.
904. Thucydides, i. 9; Strabo, viii. 6. 19, p. 377.
905. Apollodorus, iii. 10. 8.
906. Schol. on Euripides, Orestes, 46; Pindar, Pyth. xi. 31 sq.; Pausanias, iii. 19. 6.
907. H. M. Chadwick, The Origin of the English Nation (Cambridge, 1907), pp. 332 sq. In treating of the succession to the kingdom in Scandinavia, the late K. Maurer, one of the highest authorities on old Norse law, also remarked that “some ancient authorities (Quellenberichte) profess to know of a certain right of succession accorded to women, in virtue of which under certain circumstances, though they could not themselves succeed to the kingdom, they nevertheless could convey it to their husbands.” And he cites a number of instances, how one king (Eysteinn Halfdanarson) succeeded his father-in-law (Eirikr Agnarsson) on the throne; how another (Gudrodr Halfdanarson) received with his wife Alfhildr a portion of her father’s kingdom; and so on. See K. Maurer, Vorlesungen über altnordische Rechtsgeschichte, i. (Leipsic, 1907) pp. 233 sq.
908. G. W. Dasent, Popular Tales from the Norse, pp. 131 sqq.; S. Grundtvig, Dänische Volksmärchen, First Series (Leipsic, 1878), pp. 285 sqq. (Leo’s German translation); Cavallius und Stephens, Schwedische Volkssagen und Märchen, No. 4, pp. 62 sqq. (Oberleitner’s German translation); Grimm, Household Tales, No. 60; Kuhn und Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, pp. 340 sqq.; J. W. Wolf, Deutsche Hausmärchen, pp. 372 sqq.; Philo vom Walde, Schlesien in Sage und Brauch, pp. 81 sqq.; I. V. Zingerle, Kinder- und Hausmärchen aus Tirol, No. 8, pp. 35 sqq. No. 35, pp. 178 sqq.; J. Haltrich, Deutsche Volksmärchen aus dem Sachsenlande in Siebenbürgen, 4th ed., No. 15, pp. 103 sqq.; J. F. Campbell, Popular Tales of the West Highlands, No. 4, vol. i. pp. 77 sqq.; A. Schleicher, Litauische Märchen, Sprichwörte, Rätsel und Lieder, pp. 57 sqq.; A. Leskien und K. Brugmann, Litauische Volkslieder und Märchen, No. 14, pp. 404 sqq.; Basile, Pentamerone, First day, seventh tale, vol. i. pp. 97 sqq. (Liebrecht’s German translation); E. Legrand, Contes populaires grecques, pp. 169 sqq.; J. G. von Hahn, Griechische und albanesische Märchen, No. 98, vol. ii. pp. 114 sq.; A. und A. Schott, Walachische Maehrchen, No. 10, pp. 140 sqq.; W. Webster, Basque Legends, pp. 36-38; A. Schiefner, Awarische Texte (St. Petersburg, 1873), No. 2, pp. 21 sqq.; J. Rivière, Contes populaires de la Kabylie, pp. 195-197.
909. Saxo Grammaticus, Historia Danica, bk. iv. p. 126 (Elton’s translation). The passage occurs on p. 158 of P. E. Müller’s edition of Saxo.
910. The story of Hamlet (Amleth) is told, in a striking form, by Saxo Grammaticus in the third and fourth books of his history. Mr. H. M. Chadwick tells me that Hamlet stands on the border-line between legend and history. Hence the main outlines of his story may be correct.
911. Herodotus, i. 7-13.
912. Nicolaus Damascenus, vi. frag. 49, in Fragmenta Historicorum Graecorum, ed. C. Müller, iii. 380.
913. Athenaeus, xii. 11, pp. 515 F-516 B; Apollodorus, ii. 6. 3; Diodorus Siculus, iv. 31; Joannes Lydus, De magistratibus, iii. 64; Lucian, Dialogi deorum, xiii. 2; Ovid, Heroides, ix. 55 sqq.; Statius, Theb. x. 646-649.
914. Athenaeus, l.c.
915. Herodotus, i. 93; Clearchus, quoted by Athenaeus, xii. 11, p. 516 A B. The Armenians also prostituted their daughters before marriage, dedicating them for a long time to the profligate worship of the goddess Anaitis (Strabo, xi. 14. 16, p. 532 sq.). The custom was probably practised as a charm to secure the fertility of the earth as well as of man and beast. See Adonis, Attis, Osiris, Second Edition, pp. 32 sqq.
916. Herodotus, i. 7.
917. Clearchus, quoted by Athenaeus, xiii. 31, p. 573 A B.
918. See E. A. Freeman, History of the Norman Conquest of England, i. 3rd Ed., 410-412, 733-737. I am indebted to my friend Mr. H. M. Chadwick both for the fact and its explanation.
919. Procopius, De bello Gothico, iv. 20 (vol. ii. p. 593, ed. J. Haury). This and the following cases of marriage with a stepmother are cited by K. Weinhold, Deutsche Frauen 2nd Ed., (Vienna, 1882), ii. 359 sq.
920. Bede, Historia ecclesiastica gentis Anglorum, ii. 5. 102; compare i. 27. 63.
921. Prudentius Trecensis, “Annales,” anno 858, in Pertz’s Monumenta Germaniae historica, i. 451; Ingulfus, Historia, quoted ibid.
922. This is in substance the view of Dr. W. E. Hearn (The Aryan House-hold, pp. 150-155) and of Prof. B. Delbrück (“Das Mutterrecht bei den Indogermanen,” Preussische Jahrbücher, lxxix. (1895) pp. 14-27).
923. Clearchus of Soli, quoted by Athenaeus, xiii. 2. p. 555 D; John of Antioch, in Fragmenta Historicorum Graecorum, ed. C. Müller, iv. 547; Charax of Pergamus ib. iii. 638; J. Tzetzes, Schol. on Lycophron, 111; id., Chiliades, v. 650-665; Suidas, s.v. Κέκροψ; Justin, ii. 6. 7.
924. Ὁ μὲν οὖν ἀθηναῖος Σόλων ὁμοπατρίους ἐφεὶς ἄγεσθαι, τὰς ὁμομητρίους ἐκώλυσεν, ὁ δὲ Λακεδαιμονίων νομοθέτης ἔμπαλιν, τὸν ἐπὶ ταῖς ὁμογαστρίοις γάμον ἐπιτρέψας, τὸν πρὸς τὰς ὁμοπατρίους ἀπεῖπεν, Philo Judaeus, De specialibus legibus, vol. ii. p. 303, ed. Th. Mangey. See also Plutarch, Themistocles, 32; Cornelius Nepos, Cimon, 1; Schol. on Aristophanes, Clouds, 1371; L. Beauchet, Histoire du droit privé de la République Athénienne, i. (Paris, 1897) pp. 165 sqq. Compare Minucius Felix, Octavius, 31.
925. Polybius, xii. 5.
926. Strabo, xiii. 1. 40, pp. 600 sq.; Plutarch, De sera numinis vindicta, 12; and especially Lycophron, Cassandra, 1141 sqq., with the scholia of J. Tzetzes, who refers to Timaeus and Callimachus as his authorities.
927. Justin, xxi. 3. 1-6.
928. Strabo, iii. 4. 18.
929. Tacitus, Germania, 20. Compare L. Dargun, Mutterrecht und Raubehe und ihre Reste im germanischen Recht und Leben (Breslau, 1883), pp. 21 sq.
930. A. Giraud-Teulon, Les Origines du mariage et de la famille, pp. 206 sqq.; A. H. Post, Afrikanische Jurisprudenz, i. 13 sqq.; Sir Harry H. Johnston, British Central Africa, p. 471; A. B. Ellis, The Tshi-speaking Peoples of the Gold Coast, pp. 297 sq.; id., The Ewe-speaking Peoples of the Slave Coast, pp. 207 sqq. Much more evidence will be found in my Totemism and Exogamy.
931. R. H. Codrington, The Melanesians, p. 50, note 2.
932. Tacitus, Germania, 20.
933. A. W. Howitt, Native Tribes of South-East Australia, pp. 286 sqq. The reipus or payment made on the remarriage of a widow is discussed by L. Dargun, op. cit. pp. 141-152.
934. W. F. Skene held that the Picts were Celts. See his Celtic Scotland, i. 194-227. On the other hand, H. Zimmer supposes them to have been the pre-Celtic inhabitants of the British Islands. See his paper “Das Mutterrecht der Pikten,” Zeitschrift der Savigny-Stiftung für Rechtsgeschichte, xv. (1894) Romanistische Abtheilung, pp. 209 sqq.
935. “Cumque uxores Picti non habentes peterent a Scottis, ea solum conditione dare consenserunt, ut ubi res perveniret in dubium, magis de feminea regum prosapia quam de masculina regem sibi eligerent; quod usque hodie apud Pictos constat esse servatum,” Bede, Historia ecclesiastica gentis Anglorum, ii. 1. 7.
936. W. F. Skene, Celtic Scotland, i. 232-235; J. F. McLennan, Studies in Ancient History (London, 1886), pp. 68-70; H. Zimmer, loc. cit.
937. K. O. Müller, Die Etrusker (Stuttgart, 1877), ii. 376 sq.; J. J. Bachofen, Die Sage von Tanaquil (Heidelberg, 1870), pp. 282-290.
938. Θεόπομπος δ’ ἐν τῇ τεσσαρακοστῇ τρίτῃ τῶν ἱστοριῶν καὶ νόμον εἶναί φησι παρὰ τοῖς Τυρρηνοῖς κοινὰς ὑπάρχειν τὰς γυναῖκας ... τρέφειν δὲ τοὺς Τυρρηνοὺς πάντα τὰ γινόμενα παιδία, οὐκ εἰδότας ὅτου πάτρος ἐστὶν ἕκαστον, Athenaeus, xii. 14, p. 517 D E.
939. “Non enim hic, ubi ex Tusco modo Tute tibi indigne dotem quaeras corpore” (Plautus, Cistellaria, ii. 3. 20 sq.).
940. Herodotus, i. 94; Strabo, v. 2. 2, p. 219; Tacitus, Annals, iv. 55; Timaeus, cited by Tertullian, De spectaculis, 5; Festus, s.v. “Turannos,” p. 355, ed. C. O. Müller; Plutarch, Romulus, 2; Velleius Paterculus, i. 1. 4; Justin, xx. 1. 7; Valerius Maximus, ii. 4. 4; Servius, on Virgil, Aen. i. 67. On the other hand, Dionysius of Halicarnassus held that the Etruscans were an indigenous Italian race, differing from all other known peoples in language and customs (Ant. Rom. i. 26-30). On this much-vexed question, see K. O. Müller, Die Etrusker (Stuttgart, 1877), i. 65 sqq.; G. Dennis, Cities and Cemeteries of Etruria, 3rd Ed., i. pp. xxxiii. sqq.; F. Hommel, Grundriss der Geographie und Geschichte des Alten Orients, 2nd Ed., pp. 63 sqq. (in Iwan von Müller’s Handbuch der klassischen Altertumswissenschaft, vol. iii.).
941. It is doubtful whether Servius Tullius was a Latin or an Etruscan. See above, p. 195, note 1.
942. “All over India the hedge-priest is very often an autochthon, his long residence in the land being supposed to confer upon him the knowledge of the character and peculiarities of the local gods, and to teach him the proper mode in which they may be conciliated. Thus the Doms preserve to the present day the animistic and demonistic beliefs of the aboriginal races, which the Khasiyas, who have succeeded them, temper with the worship of the village deities, the named and localised divine entities, with the occasional languid cult of the greater Hindu gods. The propitiation of the vague spirits of wood, or cliff, river or lake, they are satisfied to leave in charge of their serfs” (W. Crooke, Natives of Northern India, London, 1907, pp. 104 sq.). When the Israelites had been carried away captives into Assyria, the new settlers in the desolate land of Israel were attacked by lions, which they supposed to be sent against them by the god of the country because, as strangers, they did not know how to propitiate him. So they petitioned the king of Assyria and he sent them a native Israelitish priest, who taught them how to worship the God of Israel. See 2 Kings xvii. 24-28.
943. H. Jordan, Die Könige im alten Italien (Berlin, 1884), pp. 15-25.
944. Livy, i. 56. 7; Dionysius Halicarnasensis, Ant. Rom. iv. 68. 1.
945. Livy, i. 34. 2 sq., i. 38. 1, i. 57. 6; Dionysius Halicarnasensis, Ant. Rom. iv. 64.
946. I owe to Mr. A. B. Cook the interesting suggestion that the double consulship was a revival of a double kingship.
947. As to the Regifugium see below, pp. 308-310.
948. Pausanias, iv. 5. 10; G. Gilbert, Handbuch der griech. Staatsalterthümer, i. 2nd Ed., 122 sq.
949. The two supreme magistrates who replaced the kings were at first called praetors. See Livy, iii. 55. 12; B. G. Niebuhr, History of Rome, 3rd Ed., i. 520 sq.; Th. Mommsen, Römisches Staatsrecht, ii. 3rd Ed., 74 sqq. That the power of the first consuls was, with the limitations indicated in the text, that of the old kings is fully recognised by Livy (ii. 1. 7 sq.).
950. It was a disputed point whether Tarquin the Proud was the son or grandson of Tarquin the Elder. Most writers, and Livy (i. 46. 4) among them, held that he was a son. Dionysius of Halicarnassus, on the other hand, argued that he must have been a grandson; he insists strongly on the chronological difficulties to which the ordinary hypothesis is exposed if Servius Tullius reigned, as he is said to have reigned, forty-four years. See Dionysius Halic. Ant. Rom. iv. 6 sq.
951. Livy, i. 48. 2; Dionysius Halic. Ant. Rom. iv. 31 sq. and 46.
952. Livy, i. 56; Dionysius Halic. Ant. Rom. iv. 67-69, 77; Valerius Maximus, vii. 3. 2; Aurelius Victor, De viris illustribus, x. The murder of Brutus’s father and brother is recorded by Dionysius; the other writers mention the assassination of his brother only. The resemblance between Brutus and Hamlet has been pointed out before. See F. York Powell, in Elton’s translation of Saxo Grammaticus’s Danish History (London, 1894), pp. 405-410.
953. D. Livingstone, Missionary Travels and Researches in South Africa, pp. 617 sq. Many more examples are given by A. H. Post, Afrikanische Jurisprudenz (Oldenburg and Leipsic), i. 134 sqq.
954. D. Livingstone, op. cit. p. 434.
955. H. Hecquard, Reise an die Küste und in das Innere von West-Afrika (Leipsic, 1854), p. 104. This and the preceding example are cited by A. H. Post, l.c.
956. J. A. Chisholm, “Notes on the Manners and Customs of the Winamwanga and Wiwa,” Journal of the African Society, No. 36 (July 1910), p. 384.
957. J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 784 sq.
958. Sir William MacGregor, “Lagos, Abeokuta, and the Alake,” Journal of the African Society, No. 12 (July 1904), pp. 470 sq.
959. C. Partridge, “The Burial of the Atta of Igaraland, and the ‘Coronation’ of his Successor,” Blackwood’s Magazine, September 1904, pp. 329 sq. Mr. Partridge kindly gave me some details as to the election of the king in a letter dated 24th October 1904. He is Assistant District Commissioner in Southern Nigeria.
960. Major P. R. T. Gurdon, The Khasis (London, 1907), pp. 66-75.
961. Livy, i. 17; Cicero, De re publica, ii. 17. 31.
962. As to the nomination of the King of the Sacred Rites see Livy, xl. 42; Dionysius Halic. Ant. Rom. v. 1. 4. The latter writer says that the augurs co-operated with the pontiff in the nomination.
963. Th. Mommsen, Römisches Staatsrecht, ii. 3rd Ed., 6-8; A. H. J. Greenidge, Roman Public Life, pp. 45 sqq. Mr. Greenidge thinks that the king was regularly nominated by his predecessor and only occasionally by an interim king. Mommsen holds that he was always nominated by the latter.
964. Compare Lucretius, v. 1108 sqq.:
“Condere coeperunt urbis arcemque locare
Praesidium reges ipsi sibi perfugiumque,
Et pecus atque agros divisere atque dedere
Pro facie cujusque et viribus ingenioque;
Nam facies multum valuit viresque vigentes.”
965. Nicolaus Damascenus, in Stobaeus, Florilegium, xliv. 41 (Frag. Histor. Graec. ed. C. Müller, iii. 463). Other writers say simply that the tallest, strongest, or handsomest man was chosen king. See Herodotus, iii. 20; Aristotle, Politics, iv. 4; Athenaeus, xiii. 20, p. 566 c.
966. Zenobius, Cent. v. 25.
967. J. Shooter, The Kafirs of Natal, pp. 4 sq. Compare D. Livingstone, Missionary Travels and Researches in South Africa, p. 186; W. Max Müller, Asien und Europa (Leipsic, 1893), p. 110.
968. Zenobius, Cent. v. 25.
969. Strabo, xi. 21, p. 492.
970. Hippocrates, De aere locis et aquis (vol. i. pp. 550 sq. ed. Kühn).
971. Captain Guy Burrows, The Land of the Pigmies (London, 1898), p. 95. Speaking of this tribe, Emin Pasha observes: “The most curious custom, however, and one which is particularly observed in the ruling families, is bandaging the heads of infants. By means of these bandages a lengthening of the head along its horizontal axis is produced; and whereas the ordinary Monbutto people have rather round heads, the form of the head in the better classes shows an extraordinary increase in length, which certainly very well suits their style of hair and of hats.” See Emin Pasha in Central Africa, being a Collection of Letters and Journals (London, 1888), p. 212.
972. Lewis and Clark, Expedition to the Sources of the Missouri, ch. 23, vol. ii. 327 sq. (reprinted at London, 1905); D. W. Harmon, quoted by Rev. J. Morse, Report to the Secretary of War of the United States on Indian Affairs (Newhaven, 1822), Appendix, p. 346; H. R. Schoolcraft, Indian Tribes, ii. 325 sq.; R. C. Mayne, Four Years in British Columbia, p. 277; G. M. Sproat, Scenes and Studies of Savage Life, pp. 28-30; H. H. Bancroft, Native Races of the Pacific States, i. 180.
973. C. Hill-Tout, The Far West, the Home of the Salish and Déné (London, 1907), p. 40. As to the custom in general among these tribes, see ibid. pp. 38-41. In Melanesia the practice of artificially lengthening the head into a cone by means of bandages applied in infancy is observed by the natives of Malikolo (Malekula) in the New Hebrides and also by the natives of the south coast of New Britain, from Cape Roebuck to Cape Bedder. See Beatrice Grimshaw, From Fiji to the Cannibal Islands (London, 1907), pp. 258-260; R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), pp. 204-206.
974. V. Fric and P. Radin, “Contributions to the Study of the Bororo Indians,” Journal of the Anthropological Institute, xxxvi. (1906) pp. 388 sq.
975. See The Spectator, Nos. 18 and 20.
976. Nicolaus Damascenus, in Stobaeus, Florilegium, xliv. 41 (Fragmenta Historic. Graecorum, ed. C. Müller, iii. 463).
977. Simon Grunau, Preussische Chronik, Tract. ii. cap. iii. § 2, p. 66, ed. M. Perlbach. This passage was pointed out to me by Mr. H. M. Chadwick.
978. Pausanias, v. 1. 4, vi. 20. 9.
979. Apollodorus, Epitoma, ii. 4-9, ed. R. Wagner (Apollodorus, Bibliotheca, ed. R. Wagner, pp. 183 sq.); Diodorus Siculus, iv. 73; Pausanias, v. 1. 6 sq., v. 10. 6 sq., v. 14. 7, v. 17. 7 sq., v. 20. 6 sq., vi. 21. 7-11.
980. Pausanias, vi. 21. 3.
981. Pausanias, v. 13. 1-6, vi. 20. 7.
982. Pausanias, iii. 12. 1, 20. 10 sq.
983. Pindar, Pyth. ix. 181-220, with the Scholia.
984. Pindar, Pyth. ix. 195 sqq.; Pausanias, iii. 12. 2.
985. Apollodorus, iii. 9. 2; Hyginus, Fab. 185; Ovid, Metam. x. 560 sqq.
986. E. Schuyler, Turkistan (London, 1876), i. 42 sq. This and the four following examples of the bride-race have been already cited by J. F. McLennan, Studies in Ancient History (London, 1886), pp. 15 sq., 181-184. He supposes them to be relics of a custom of capturing women from another community.
987. E. D. Clarke, Travels in Various Countries, i. (London, 1810), p. 333. In the fourth octavo edition of Clarke’s Travels (vol. i., London, 1816), from which McLennan seems to have quoted, there are a few verbal changes.
988. J. McLennan, op. cit. pp. 183 sq., referring to Kennan’s Tent Life in Siberia (1870), which I have not seen. Compare W. Jochelson, “The Koryak” (Leyden and New York, 1908), p. 742 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. vi.).
989. Letter of the missionary Bigandet, dated March 1847, in Annales de la Propagation de la Foi, xx. (1848) p. 431. A similar account of the ceremony is given by M. Bourien, “Wild Tribes of the Malay Peninsula,” Transactions of the Ethnological Society of London, N.S. iii. (1865) p. 81. See further W. W. Skeat and C.O. Blagden, Pagan Races of the Malay Peninsula (London, 1906), ii. 68, 77 sq., 79 sq., 82 sq.
990. J. Cameron, Our Tropical Possessions in Malayan India (London, 1865), pp. 116 sq.
991. Dudley Kidd, The Essential Kafir (London, 1904), p. 219.
992. Middle High German brûtlouf, modern German Brautlauf, Anglo-Saxon brydhléap, old Norse brudhlaup, modern Norse bryllup. See Grimm, Deutsches Wörterbuch, s.v. “Brautlauf”; K. Weinhold, Deutsche Frauen, 2nd Ed., i. 407. The latter writer supposes the word to refer merely to the procession from the house of the bride to the house of the bridegroom. But Grimm is most probably right in holding that originally it applied to a real race for the bride. This is the view also of K. Simrock (Deutsche Mythologie, 5th Ed. pp. 598 sq.). Another writer sees in it a trace of marriage by capture (L. Dargun, Mutterrecht und Raubehe (Breslau, 1883), p. 130). Compare K. Schmidt, Jus primae noctis (Freiburg i. B. 1881), p. 129.
993. A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 358.
994. W. Kolbe, Hessische Volks-sitten und Gebräuche (Marburg, 1888), pp. 150 sq.
995. Lentner and Dahn, in Bavaria, Landes- und Volkskunde des Königreichs Bayern, i. (Munich, 1860) pp. 398 sq.
996. J. Brand, Popular Antiquities, ii. 153-155 (Bohn’s edition); J. Jamieson, Dictionary of the Scottish Language, s.v. “Broose.”
997. E. Herrmann, “Über Lieder und Bräuche bei Hochzeiten in Kärnten,” Archiv für Anthropologie, xix. (1891) p. 169.
998. Nicolaus Damascenus, quoted by Stobaeus, Florilegium, xliv. 41; Fragmenta Historicorum Graecorum, ed. C. Müller, iii. 457.
999. Strabo, v. 4. 12, p. 250.
1000. Arthur Young, “Tour in Ireland,” in Pinkerton’s Voyages and Travels, iii. 860.
1001. Mahabharata, condensed into English by Romesch Dutt (London, 1898), pp. 15 sqq.; J. C. Oman, The Great Indian Epics, pp. 109 sqq.
1002. J. D. Mayne, A Treatise on Hindu Law and Usage 3rd Ed., (Madras and London, 1883), p. 56; The Vikramânkadevacharita, edited by G. Bühler (Bombay, 1875), pp. 38-40; A. Holtzmann, Das Mahābharata und seine Theile, i. (Kiel, 1895), pp. 21 sq.; J. Jolly, Recht und Sitte, pp. 50 sq. (in G. Bühler’s Grundriss der indo-arischen Philologie).
1003. The Book of Ser Marco Polo., Yule’s translation, 2nd Ed., bk. iv. ch. 4, vol. ii. pp. 461-463.
1004. The Lay of the Nibelungs, translated by Alice Horton (London, 1898), Adventures vi. and vii.
1005. Parthenius, Narrat. Amat. vi. This passage was pointed out to me by Mr. A. B. Cook, who has himself discussed the contest for the kingship. See his article, “The European Sky-god,” Folk-lore, xv. (1904) pp. 376 sqq.
1006. Herodotus, vi. 126-130. It is to be observed that in this and other of the examples cited above the succession to the kingdom did not pass with the hand of the princess.
1007. See above, pp. 69, 84, 90 sq. These customs were observed at Whitsuntide, not on May Day. But the Whitsuntide king and queen are obviously equivalent to the King and Queen of May. Hence I allow myself to use the latter and more familiar titles so as to include the former.
1008. Ovid, Fasti, ii. 685 sqq.; Plutarch, Quaest. Rom. 63; J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., 323 sq.; W. Warde Fowler, Roman Festivals of the Period of the Republic, pp. 327 sqq.
1009. Another proposed explanation of the regifugium is that the king fled because at the sacrifice he had incurred the guilt of slaying a sacred animal. See W. Warde Fowler, Roman Festivals of the Period of the Republic, pp. 328 sqq. The best-known example of such a ritual flight is that of the men who slew the ox at the Athenian festival of the Bouphonia. See The Golden Bough, Second Edition, ii. 294. Amongst the Pawnees the four men who assisted at the sacrifice of a girl to Ti-ra’-wa used to run away very fast after the deed was done and wash themselves in the river. See G. B. Grinnell, Pawnee Hero Stories and Folk-Tales (New York, 1889), pp. 365 sq. Among the ancient Egyptians the man whose duty it was to slit open a corpse for the purpose of embalming it fled as soon as he had done his part, pursued by all the persons present, who pelted him with stones and cursed him, “turning as it were the pollution on him; for they suppose that any one who violates or wounds or does any harm to the person of a fellow-tribesman is hateful” (Diodorus Siculus, i. 91. 4). Similarly in the western islands of Torres Straits the man whose duty it was to decapitate a corpse for the purpose of preserving the skull was shot at with arrows by the relatives of the deceased as an expiation for the injury he had done to the corpse of their kinsman. See Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904) pp. 249, 251. This explanation of the regifugium certainly deserves to be considered. But on this as on so many other points of ancient ritual we can hardly hope ever to attain to certainty.
1010. F. Cumont, “Les Actes de S. Dasius,” Analecta Bollandiana, xvi. (1897) pp. 5-16. See further Messrs. Parmentier and Cumont, “Le Roi des Saturnales,” Revue de Philologie, xxi. (1897) pp. 143-153; The Golden Bough, Second Edition, iii. 138 sqq. The tomb of St. Dasius, a Christian soldier who was put to death at Durostorum in 303 A.D. after refusing to play the part of Saturn at the festival, has since been discovered at Ancona. A Greek inscription on the tomb records that the martyr’s remains were brought thither from Durostorum. See F. Cumont, “Le Tombeau de S. Dasius de Durostorum,” Analecta Bollandiana, xxvii. (1908) pp. 369-372. Professor A. Erhard of Strasburg, who has been engaged for years in preparing an edition of the Acta Martyrum for the Berlin Corpus of Greek Fathers, informed me in conversation at Cambridge in the summer of 1910 that he ranks the Acts of St. Dasius among the authentic documents of their class. The plain unvarnished narrative bears indeed the stamp of truth on its face.
1011. Tacitus, Annals, xiii. 15; Arrian, Epicteti dissert. i. 25. 8; Lucian, Saturnalia, 4.
1012. As to these temporary kings see The Golden Bough, Second Edition, ii. 24 sqq.
1013. Varro, Rerum rusticarum, iii. 1. 5; Virgil, Aen. viii. 324; Tibullus, i. 3. 35; Augustine, De civitate Dei, vii. 19. Compare Wissowa, in W. H. Roscher’s Lexikon der griech. und röm. Mythologie, iv. 433 sq.
1014. On Saturn as the god of sowing and the derivation of his name from a root meaning “to sow,” from which comes satus “sowing,” see Varro, De lingua Latina, v. 64; Festus, s.v. “Opima spolia,” p. 186, ed. C. O. Müller; Augustine, De civitate Dei, vii. 2, 3. 13, 15; Wissowa, in W. H. Roscher’s Lexikon der griech. und röm. Mythologie, iv. 428. The derivation is confirmed by the form Saeturnus which occurs in an inscription (Saeturni pocolom, H. Dessau, Inscript. Latinae selectae, No. 2966). As to the Saturnalia see L. Preller, Römische Mythologie, 3rd Ed., ii. 15 sqq.; J. Marquardt, Römische Staatsverwaltung, 2nd Ed., pp. 586 sqq.; Dezobry, Rome au siècle d’Auguste, iii. 143 sqq.; W. Warde Fowler, Roman Festivals of the Period of the Republic, pp. 268 sqq. The festival was held from the seventeenth to the twenty-third of December. I formerly argued that in the old days, when the Roman year began with March instead of with January, the Saturnalia may have been held from the seventeenth to the twenty-third of February, in which case the festival must have immediately preceded the Flight of the King, which fell on February the twenty-fourth. See The Golden Bough, Second Edition, iii. 144 sqq.; Lectures on the Early History of the Kingship, p. 266. But this attempt to bring the ancient Saturnalia into immediate juxtaposition to the King’s Flight breaks down when we observe, as my friend Mr. W. Warde Fowler has pointed out to me, that the Saturnalia fell in December under the Republic, long before Caesar, in his reform of the calendar, had shifted the commencement of the year from March to January. See Livy, xxii. 1. 19 sq.
1015. Roman farmers sowed wheat, spelt, and barley in December, flax up to the seventh of that month, and beans up to the eleventh (the festival of Septimontium). See Palladius, De re rustica, xiii. 1. In the lowlands of Sicily at the present day November and December are the months of sowing, but in the highlands August and September. See G. Pitrè, Usi e costumi, credenze e pregiudizi del popolo siciliano, iii. (Palermo, 1889) pp. 132 sqq. Hence we may suppose that in the Roman Campagna of old the last sowing of autumn was over before the middle of December, when the Saturnalia began.
1016. This temporary liberty accorded to slaves was one of the most remarkable features of the Saturnalia and kindred festivals in antiquity. See The Golden Bough, Second Edition, iii. 139 sqq.
1017. The learned Swiss scholar, J. J. Bachofen long ago drew out in minute detail the parallel between these birth legends of the Roman kings and licentious festivals like the Roman Saturnalia and the Babylonian Sacaea. See his book Die Sage von Tanaquil (Heidelberg, 1870), pp. 133 sqq. To be frank, I have not had the patience to read through his long dissertation.
1018. Livy, i. 16; Dionysius Halic. Ant. Rom. ii. 56; Plutarch, Romulus, 27; Florus, i. 1. 16 sq. See above, pp. 181 sq.
1019. Varro, De lingua Latina, vi. 18; Plutarch, Romulus, 29; id., Camillus, 33; Macrobius, Saturn. i. 11. 36-40. The analogy of this festival to the Babylonian Sacaea was long ago pointed out by J. J. Bachofen. See his book Die Sage von Tanaquil (Heidelberg, 1870), pp. 172 sqq.
1020. Aristotle, Hist. anim. v. 32, p. 557b, ed. Bekker; Theophrastus, Hist. Plant. ii. 8; id., De causis plantarum, ii. 9; Plutarch, Quaest. conviv. vii. 2. 2; Pliny, Nat. Hist. xv. 79-81, xvi. 114, xvii. 256; Palladius, iv. 10. 28, vii. 5. 2; Columella, xi. 2. 56; Geoponica, iii. 6, x. 48. As to the practice in modern Greece and the fig-growing districts of Asia Minor, see P. de Tournefort, Relation d’un voyage du Levant (Amsterdam, 1718), i. 130; W. R. Paton, “The Pharmakoi and the Story of the Fall,” Revue archéologique, IVème Série, ix. (1907) p. 51. For an elaborate examination of the process and its relation to the domestication and spread of the fig-tree, see Graf zu Solms-Laubach, “Die Herkunft, Domestication und Verbreitung des gewöhnlichen Feigenbaums (Ficus Carica, L.),” Abhandlungen der Königlichen Gesellschaft der Wissenschaften zu Göttingen, xxviii. (1882) pp. 1-106. This last writer thinks that the operation was not practised by Italian husbandmen, because it is not mentioned by Cato and Varro. But their silence can hardly outweigh the express mention and recommendation of it by Palladius and Columella. Theophrastus, it is true, says that the process was not in use in Italy (Hist. Plantarum, ii. 8. 1), but he can scarcely have had exact information on this subject. Caprificatio, as this artificial fertilisation of fig-trees is called, is still employed by the Neapolitan peasantry, though it seems to be unknown in northern Italy. Pliny’s account has no independent value, as he merely copies from Theophrastus. The name “goat-fig” (caprificus) applied to the wild fig-tree may be derived from the notion that the tree is a male who mounts the female as the he-goat mounts the she-goat. Similarly the Messenians called the tree simply “he-goat” (τράγος). See Pausanias, iv. 20. 1-3.
1021. G. Pitrè, Usi e costumi, credenze e pregiudizi del popolo siciliano, iii. 113.
1022. Budgett Meakin, The Moors (London, 1902), p. 258; E. Doutté, Magie et religion dans l’Afrique du Nord (Algiers, 1908), p. 568.
1023. A. Engler, in V. Hehn’s Kulturpflanzen und Hausthiere, 7th Ed., (Berlin, 1902), p. 99. Compare Graf zu Solms-Laubach, op. cit.; Encyclopaedia Biblica, s.v. “Fig-tree,” vol. iv. 1519. The ancients were well aware of the production of these insects in the wild fig-tree and their transference to the cultivated fig-tree. Sometimes instead of fertilising the trees by hand they contented themselves with planting wild fig-trees near cultivated fig-trees, so that the fertilisation was effected by the wind, which blew the insects from the male to the female trees. See Aristotle, l.c.; Theophrastus, De causis plantarum, ii. 9; Pliny, Nat. Hist. xv. 79-81; Palladius, iv. 10. 28. On subject of the fertilisation of the fig the late Professor H. Marshall Ward of Cambridge kindly furnished me with the following note, which will serve to supplement and correct the brief account in the text:—“The fig is a hollow case full of flowers. In the wild fig a small gall wasp (Cynips psenes) lays its eggs: this kind of fig is still called Caprificus. The eggs hatch in the female flowers at the base of the hollow fig: at the top, near the ostiole observable on any ripe fig, are the male flowers. When the eggs hatch, and the little insects creep through the ostiole, the male flowers dust the wasp with pollen, and the insect flies to another flower (to lay its eggs), and so fertilises many of the female flowers in return for the nursery afforded its eggs. Now, the cultivated fig is apt to be barren of male flowers. Hence the hanging of branches bearing wild figs enables the escaping wasps to do the trick. The ancients knew the fact that the propinquity of the Caprificus helped the fertility of the cultivated fig, but, of course, they did not know the details of the process. The further complexities are, chiefly, that the fig bears two kinds of female flowers: one especially fitted for the wasp’s convenience, the other not. The Caprificus figs are inedible. In Naples three crops of them are borne every year, viz. Mamme (in April), Profichi (in June), and Mammoni (in August). It is the June crop that bears most male flowers and is most useful.” The suggestion that the festival of the seventh of July was connected with this horticultural operation is due to L. Preller (Römische Mythologie, 3rd Ed., i. 287).
1025. 1 Kings iv. 25; 2 Kings xviii. 31; Isaiah xxxvi. 16; Micah iv. 4; Zechariah iii. 10; Judges ix. 10 sq.; H. B. Tristram, The Natural History of the Bible 9th Ed. (London, 1898), pp. 350 sqq.; Encyclopaedia Biblica, s.v. “Fig Tree,” vol. ii. 1519 sq.
1026. Herodotus, i. 71.
1027. Zamachschar, cited by Graf zu Solms-Laubach, op. cit. p. 82. For more evidence as to the fig in antiquity see V. Hehn, Kulturpflanzen und Hausthiere, 7th Ed., pp. 94 sqq.
1028. Letter of Mr. C. W. Hobley to me, dated Nairobi, British East Africa, July 27th, 1910. This interesting information was given spontaneously and not in answer to any questions of mine.
1029. C. W. Hobley, The Ethnology of A-Kamba and other East African Tribes (Cambridge, 1910), pp. 85, 89 sq. In British Central Africa “every village has its ‘prayer-tree,’ under which the sacrifices are offered. It stands (usually) in the bwalo, the open space which Mr. Macdonald calls the ‘forum,’ and is, sometimes, at any rate, a wild fig-tree.” “This is the principal tree used for making bark-cloth. Livingstone says, ‘It is a sacred tree all over Africa and India’; and I learn from M. Auguste Chevalier that it is found in every village of Senegal and French Guinea, and looked on as ‘a fetich-tree’” (Miss A. Werner, The Natives of British Central Africa, pp. 62 sq.).
1030. From the unpublished papers of the Rev. John Roscoe, which he has kindly placed at my disposal.
1031. Varro, De lingua Latina, v. 54; Livy, i. 4. 5; Ovid, Fasti, ii. 411 sq.; Pliny, Nat. Hist. xv. 77; Festus, pp. 266, 270, 271, ed. C. O. Müller; Tacitus, Annals, xiii. 58; Servius on Virgil, Aen. viii. 90; Plutarch, Romulus, 4; id., Quaestiones Romanae, 57; Dionysius Halicarnasensis, Antiquitates Romanae, iii. 71. 5. All the Roman writers speak of the tree as a cultivated fig (ficus), not a wild fig (caprificus), and Dionysius agrees with them. Plutarch alone (Romulus, 4) describes it as a wild fig-tree (ἐρινεός). See also above, p. 10.
1032. Festus, p. 266, ed. C. O. Müller; Ettore Pais, Ancient Legends of Roman History (London, 1906), pp. 55 sqq. Festus indeed treats the derivation as an absurdity, and many people will be inclined to agree with him.
1033. On the fifth of July a ceremony called the Flight of the People was performed at Rome. Some ancient writers thought that it commemorated the dispersal of the people after the disappearance of Romulus. But this is to confuse the dates; for, according to tradition, the death of Romulus took place on the seventh, not the fifth of July, and therefore after instead of before the Flight of the People. See Varro, De lingua Latina, vi. 18; Macrobius, Sat. iii. 2. 14; Dionysius Halicarn. Ant. Rom. ii. 56. 5; Plutarch, Romulus, 29; id., Camillus, 33; W. Warde Fowler, Roman Festivals of the Period of the Republic, pp. 174 sqq. Mr. Warde Fowler may be right in thinking that some connexion perhaps existed between the ceremonies of the two days, the fifth and the seventh; and I agree with his suggestion that “the story itself of the death of Romulus had grown out of some religious rite performed at this time of year.” I note as a curious coincidence, for it can hardly be more, that at Bodmin in Cornwall a festival was held on the seventh of July, when a Lord of Misrule was appointed, who tried people for imaginary crimes and sentenced them to be ducked in a quagmire called Halgaver, which is explained to mean “the goat’s moor.” See T. F. Thiselton Dyer, British Popular Customs, p. 339. The “goat’s moor” is an odd echo of the “goat’s marsh” at which Romulus disappeared on the same day of the year (Livy, i. 16. 1; Plutarch, Romulus, 29; id., Camillus, 33).
1034. Livy, i. 14. 1 sq.; Dionysius Halicarn. Ant. Rom. ii. 52. 3; Plutarch, Romulus, 23.
1035. Dionysius Halicarn. Ant. Rom. iii. 35; Zonaras, Annales, vii. 6. As to his reported death by lightning, see above, p. 181.
1036. Plutarch, Numa, 22. I have pruned the luxuriant periods in which Plutarch dwells, with edifying unction, on the righteous visitation of God which overtook that early agnostic Tullus Hostilius.
1037. Aurelius Victor, De viris illustribus, v. 5.
1038. Livy, i. 40; Dionysius Halicarn. Ant. Rom. iii. 73.
1039. Livy, i. 48; Dionysius Halicarn. Ant. Rom. iv. 38 sq.; Solinus, i. 25. The reading Virbium clivum (“the slope of Virbius”) occurs only in the more recent manuscripts of Livy: the better-attested reading both of Livy and Solinus is Urbium. But the obscure Virbium would easily and naturally be altered into Urbium, whereas the reverse change is very improbable. See Mr. A. B. Cook, in Classical Review, xvi. (1902) p. 380, note 3. In this passage Mr. Cook was the first to call attention to the analogy between the murder of the slave-born king, Servius Tullius, and the slaughter of the slave-king by his successor at Nemi. As to the oak-woods of the Esquiline see above, p. 185.
1040. Nicolaus Damascenus, in Stobaeus, Florilegium, x. 70. Fragmenta Historicorum Graecorum, ed. C. Müller, iii. 457.
1041. H. Jordan, Die Könige im alten Italien (Berlin, 1887), pp. 44 sq. In this his last work Jordan argues that the Umbrian practice, combined with the rule of the Arician priesthood, throws light on the existence and nature of the kingship among the ancient Latins. On this subject I am happy to be at one with so learned and judicious a scholar.
1042. R. E. Dennett, At the Back of the Black Man’s Mind (London, 1906), pp. 11 sq., 111, 131 sq., 135. The word translated “sacred ground” (xibila, plural bibila) means properly “sacred grove.” Such “sacred groves” are common in this part of Africa, but in the “sacred grove” of the king of Loango the tree beside which the monarch takes post to fight for the crown appears to stand solitary in a grassy plain. See R. E. Dennett, op. cit. pp. 11 sq., 25, 96 sqq., 110 sqq. We have seen that the right of succession to the throne of Loango descends in the female line (above, pp. 276 sq.), which furnishes another point of resemblance between Loango and Rome, if my theory of the Roman kingship is correct.
1043. J. G. Frazer, Totemism and Exogamy, ii. 530. My authority is the Rev. John Roscoe, formerly of the Church Missionary Society in Uganda.
1044. Memoirs of Samuel Pepys, edited by Richard, Lord Braybrooke, Second Edition (London, 1828), i. 193 sq. (under April 23rd, 1661).
1045. Varro, Rerum rusticarum, ii. 1. 9 sq. “Romanorum vero populum a pastoribus esse ortum quis non dicit?” etc. Amongst other arguments in favour of this view Varro refers to the Roman personal names derived from cattle, both large and small, such as Porcius, “pig-man,” Ovinius, “sheep-man,” Caprilius, “goat-man,” Equitius, “horse-man,” Taurius, “bull-man,” and so forth. On the importance of cattle and milk among the ancient Aryans see O. Schrader, Reallexikon der indogermanischen Altertumskunde (Strasburg, 1901), pp. 541 sq., 689 sqq., 913 sqq.
1046. Above, vol. i. p. 366.
1047. As to the foundation of Rome on this date see Varro, Rerum rusticarum, ii. 1. 9; Cicero, De divinatione, ii. 47. 98; Festus, s.v. “Parilibus,” p. 236, ed. C. O. Müller; Pliny, Nat. Hist. xviii. 247; Propertius, v. 4. 73 sq.; Ovid, Fasti, iv. 801-806; id., Metam. xiv. 774 sq.; Velleius Paterculus, i. 8. 4; Eutropius, i. 1; Solinus, i. 18; Censorinus, De die natali, xxi. 6; Probus on Virgil, Georg. iii. 1; Schol. Veronens. on Virgil, l.c.; Dionysius Halicarnas, Ant. Rom. i. 88; Plutarch, Romulus, 12; Dio Cassius, xliii. 42; Zonaras, Annales, vii. 3; Joannes Lydus, De mensibus, i. 14, iv. 50. As to the birth of Numa, see Plutarch, Numa, 3. The festival is variously called Parilia and Palilia by ancient writers, but the form Parilia seems to be the better attested of the two. See G. Wissowa, s.v. “Pales,” in W. H. Roscher’s Lexikon der griech. und röm. Mythologie, iii. 1278.
1048. Dionysius of Halicarnassus (Ant. Rom. i. 88) hesitates between these two views. With truer historical insight Plutarch (Romulus, 12) holds that the rustic festival was older than the foundation of Rome.
1049. See, for example, vol. i. above, p. 32.
1050. For modern discussions of the Parilia, see L. Preller, Römische Mythologie, 3rd Ed., i. 413 sqq.; J. Marquardt, Römische Staatsverwaltung, iii. 2nd Ed., 207 sq.; W. Mannhardt, Antike Wald- und Feldkulte, pp. 309-317; W. Warde Fowler, Roman Festivals, pp. 79-85; G. Wissowa, s.v. “Pales,” in W. H. Roscher’s Lexikon der griech. u. röm. Mythologie, iii. 1276-1280; id., Religion und Kultus der Römer, pp. 165 sq.
1051. Cicero, De divinatione, ii. 47. 98; Ovid, Fasti, iv. 806; Calendar of Philocalus, quoted by W. Warde Fowler, op. cit. p. 79; Probus on Virgil, Georg. iii. 1; Plutarch, Romulus, 12; Zonaras, Annales, vii. 3.
1052. Dionysius Halicarnasensis, Ant. Rom. i. 88.
1053. Festus, s.v. “Pales,” p. 222, ed. C. O. Müller; Dionysius Halic. l.c.
1054. Servius on Virgil, Georg. iii. 1. See also Arnobius, Adversus nationes, iii. 40; Martianus Capella, i. 50.
1055. Ovid, Fasti, iv. 637-640, 731-734; Propertius, v. 1. 19 sq.
1056. See above, p. 229. As to the sacrifice of the horse in October see The Golden Bough, Second Edition, ii. 315 sqq.
1057. Tibullus, ii. 5. 91 sq.:—
“Et fetus matrona dabit, natusque parenti
Oscula comprensis auribus cripict.”
1058. Ovid, Fasti, iv. 735-738. In his account of the festival Ovid mentions only shepherds and sheep; but since Pales was a god of cattle as well as of sheep (Arnobius, Adversus nationes, iii. 23), we may suppose that herds and herdsmen equally participated in it. Dionysius (l.c.) speaks of four-footed beasts in general.
1059. So Mr. W. Warde Fowler understands Ovid, Fasti, iv. 735-742.
1060. Ovid, Fasti, iv. 805 sq.
1061. Ovid, Fasti, iv. 739 sq.
1062. Ovid, Fasti, iv. 747 sq.:—
“Consule, dic, pecori pariter pecorisque magistris:
Effugiat stabulis noxa repulsa meis.”
With this sense of noxa compare id. vi. 129 sq., where it is said that buckthorn or hawthorn “tristes pellere posset a foribus noxas.”
1063. Ovid, Fasti, iv. 763-774. The prayer that the wolves may be kept far from the fold is mentioned also by Tibullus (ii. 5. 88).
1064. Ovid, Fasti, iv. 779-782; Tibullus, ii. 5. 89 sq.; Propertius, v. 1. 19, v. 4. 77 sq.; Persius, i. 72; Probus on Virgil, Georg. iii. 1.
1065. I owe this observation to F. A. Paley, on Ovid, Fasti, iv. 754. He refers to Virgil, Georg. ii. 435, Ecl. x. 30; Theocritus, xi. 73 sq.; to which may be added Virgil, Georg. iii. 300 sq., 320 sq.; Horace, Epist. i. 14. 28; Cato, De re rustica, 30; Columella, De re rustica, vii. 3. 21, xi. 2. 83 and 99-101. From these passages of Cato and Columella we learn that the Italian farmer fed his cattle on the leaves of the elm, the ash, the poplar, the oak, the evergreen oak, the fig, and the laurel.
1066. Ovid, Fasti, iv. 749-754.
1067. Ovid, Fasti, iv. 757-760.
1068. Columella, De re rustica, vii. 3. 11. In this respect the practice of ancient Italian farmers would seem to have differed from that of modern English breeders. In a letter (dated 8th February 1908) my friend Professor W. Somerville of Oxford writes: “It is against all modern custom to arrange matters so that lambs are born five months after April 21, say the end of September.” And, again, in another letter (dated 16th February 1908) he writes to me: “The matter of coupling ewes and rams in the end of April is very perplexing. In this country it is only the Dorset breed of sheep that will ‘take’ the ram at this time of the year. In the case of other breeds the ewe will only take the ram in autumn, say from July to November, so that the lambs are born from January to May. We consider that lambs born late in the season, say May or June, never thrive well.”
1069. The suggestion was made by C. G. Heyne in his commentary on Tibullus, i. 5. 88.
1070. O. Keller, Thiere des classischen Alterthums (Innsbruck, 1887), pp. 158 sqq.
1071. Calpurnius, Bucol. v. 16-28.
1072. Plutarch, Romulus, 12.
1073. Dionysius Halicarnasensis, Ant. Rom. 1. 88.
1074. This is the view of J. Marquardt (Römische Staatsverwaltung, iii. 2nd Ed., 207), and Mr. W. Warde Fowler (Roman Festivals, p. 83, note 1).
1075. Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten, pp. 82-84, 116-118; F. J. Wiedemann, Aus dem inneren und äusseren Leben der Ehsten, pp. 332, 356-361; Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. (1872) p. 61.
1076. F. J. Wiedemann, op. cit. p. 413.
1078. W. R. S. Ralston, Russian Folk-tales, pp. 344, 345.
1079. W. R. S. Ralston, Songs of the Russian People, pp. 229-231. In the island of Rhodes also it is customary for people to roll themselves on the grass for good luck on St. George’s Day. See Mary Hamilton, Greek Saints and their Festivals (Edinburgh and London, 1910), p. 166.
1080. Olga Bartels, “Aus dem Leben der weissrussischen Landbevölkerung,” Zeitschrift für Ethnologie, xxxv. (1903) p. 659.
1081. W. R. S. Ralston, op. cit. p. 389. French peasants of the Vosges Mountains believe that St. George shuts the mouths of wild beasts and prevents them from attacking the flocks which are placed under his protection (L. F. Sauvé, Le Folk-lore des Hautes-Vosges, p. 127).
1082. W. R. S. Ralston, op. cit. pp. 319 sq.
1083. R. F. Kaindl, “Zauberglaube bei den Rutenen in der Bukowina und Galizien,” Globus, lxi. (1892) p. 280.
1084. R. F. Kaindl, Die Huzulen (Vienna, 1894), pp. 62 sq., 78, 88 sq.; id., “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 233.
1085. P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien, i. (Leipsic, 1903) pp. 106 sq. The authority quoted for the sacrifice is Tiede, Merkwürdigkeiten Schlesiens (1804), pp. 123 sq. It is not expressly said, but we may assume, that the sacrifice was offered on St. George’s Day.
1086. A. Birlinger, Aus Schwaben (Wiesbaden, 1874), ii. 166. Compare id., Volksthümliches aus Schwaben, ii. 21 n. 1.
1087. E. H. Meyer, Badisches Volksleben im neunzehnten Jahrhundert (Strasburg, 1900), pp. 219, 408.
1088. J. Haltrich, Zur Volkskunde der Siebenbürger Sachsen (Vienna, 1885), p. 281.
1089. W. Schmidt, Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens (Hermannstadt, 1866), pp. 9, 11. Compare R. F. Kaindl, “Zur Volkskunde der Rumänen in der Bukowina,” Globus, xcii. (1907) p. 284. It does not appear whether the shepherd’s pouch (“Hirtentaschen”) in question is the real pouch or the plant of that name.
1090. A. und A. Schott, Walachische Maehrchen (Stuttgart and Tübingen, 1845), pp. 299 sq.
1091. A. Strausz, Die Bulgaren (Leipsic, 1898), p. 287.
1092. A. Strausz, op. cit. p. 337.
1093. W. R. S. Ralston, Songs of the Russian People, p. 230.
1095. F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven, pp. 125-127; id., Kroatien und Slavonien (Vienna, 1889), pp. 105 sq.
1096. W. J. A. Tettau und J. D. H. Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens (Berlin, 1837), p. 263.
1097. L. Lloyd, Peasant Life in Sweden, pp. 246-251; A. Kuhn, Herabkunft des Feuers, 2nd Ed., pp. 163 sq.
1099. W. R. S. Ralston, Russian Folk-tales, p. 345.
1100. Marie Andree-Eysn, Volkskundliches aus dem bayrisch-österreichischen Alpengebiet (Brunswick, 1910), pp. 180-182.
1101. E. H. Meyer, Badisches Volksleben im neunzehnten Jahrhundert (Strasburg, 1900), p. 423; K. Freiherr von Leoprechting, Aus dem Lechrain (Munich, 1855), p. 168.
1103. A. Strausz, Die Bulgaren, pp. 337, 385 sq. There seems to be a special connexion between St. George and serpents. In Bohemia and Moravia it is thought that up to the twenty-third of April serpents are innocuous, and only get their poison on the saint’s day. See J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, §§ 326, 580, pp. 51, 81; W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren, p. 323. Various other charms are effected by means of serpents on this day. Thus if you tear out the tongue of a live snake on St. George’s Day, put it in a ball of wax, and lay the ball under your tongue, you will be able to talk down anybody. See J. V. Grohmann, op. cit., §§ 576, 1169, pp. 81, 166.
1104. J. V. Grohmann, op. cit. § 1463, p. 210.
1105. F. S. Krauss, Sitte und Brauch der Südslaven, p. 175.
1106. F. S. Krauss, op. cit. pp. 175 sq.
1107. Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen, pp. 194 sq.; J. V. Grohmann, op. cit., § 554, p. 77.
1108. S. J. Curtiss, Primitive Semitic Religion To-day, pp. 83 sq., 118 sq.
1109. S. Baring-Gould, Curious Myths of the Middle Ages, pp. 278 sqq. The authority for this identification is the nominal translator, but real author, of the work called The Agriculture of the Nabataeans. See D. A. Chwolson, Über Tammuz und die Menschenverehrung bei den alten Babyloniern (St. Petersburg, 1860), pp. 56 sq. Although The Agriculture of the Nabataeans appears to be a forgery (see above, p. 100, note 2), the identification of the oriental St. George with Tammuz may nevertheless be correct.
1110. J. Maeletius (Menecius), “De sacrificiis et idolatria veterum Borussorum Livonum aliarumque vicinarum gentium,” Mitteilungen der Litterarischen Gesellschaft Masovia, Heft 8 (Lötzen, 1902), pp. 185, 187, 200 sq.; id. in Scriptores rerum Livonicarum, ii. (Riga and Leipsic, 1848), pp. 389, 390; J. Lasicius, “De diis Samagitarum caeterorumque Sarmatarum,” ed. W. Mannhardt, in Magazin herausgegeben von der Lettisch-literärischen Gesellschaft, xiv. (1868) pp. 95 sq. The first form of the prayer to Pergrubius is from the Latin, the second from the German, version of Maeletius’s (Jan Malecki’s) work. The description of Pergrubius as “he who makes leaves and grass to grow” (“der lest wachssen laub unnd gras”) is also from the German. According to M. Praetorius, Pergrubius was a god of husbandry (Deliciae Prussicae, Berlin, 1871, p. 25).
1112. J. Geikie, Prehistoric Europe (Edinburgh, 1881), pp. 420 sq., 482 sqq., 495.
1113. R. Munro, Ancient Scottish Lake Dwellings or Crannogs (Edinburgh, 1882), p. 266, quoting Alton’s Treatise on the Origin, Qualities, and Cultivation of Moss Earth.
1114. J. Geikie, op. cit. pp. 432-436.
1115. J. Geikie, op. cit. pp. 461-463.
1116. A. von Humboldt, Kosmos, i. (Stuttgart and Tübingen, 1845) p. 298. The passage is mistranslated in the English version edited by E. Sabine.
1117. Sir Charles Lyell, The Geological Evidence of the Antiquity of Man 4th ed., (London, 1873), pp. 8, 17, 415 sq.; Sir John Lubbock (Lord Avebury), Prehistoric Times 5th Ed., (London, 1890), pp. 251, 387; J. Geikie, op. cit. pp. 485-487.
1118. J. Geikie, op. cit. pp. 487 sq.
1119. J. Geikie, op. cit. p. 489.
1120. R. Munro, Ancient Scottish Lake Dwellings, p. 20, quoting the article “Crannoges” in Chambers’s Encyclopædia.
1121. R. Munro, op. cit. p. 23. For more evidence of the use of oak in British crannogs, see id., op. cit. pp. 6-8, 26, 28, 29, 30, 31, 32, 33 sq., 37, 38, 39, 41, 42, 51 sq., 53, 61, 62, 97, 122, 208, 262, 291-299; id. The Lake Dwellings of Europe (London, Paris, and Melbourne, 1890), pp. 350, 364, 372, 377.
1122. F. Keller, The Lake Dwellings of Switzerland and other Parts of Europe 2nd Ed., (London, 1878), i. 37, 48, 65, 87, 93, 105, 110, 129, 156, 186, 194, 201, 214, 264, 268, 289, 300, 320, 375, 382, 434, 438, 440, 444, 446, 465, 639.
1123. F. Keller, op. cit. i. 332, 334, 375, 586.
1124. W. Helbig, Die Italiker in der Poebene (Leipsic, 1879), pp. 12, 16 sq., 26. The bones of cattle, pigs, goats, and sheep prove that these animals were bred by the people of the Italian pile villages. See W. Helbig, op. cit. p. 14.
1125. Strabo, v. 4. 1, p. 195.
1126. Pliny, Nat. Hist. xvi. 5.
1127. Pliny, Nat. Hist. xvi. 6 “Hercyniae silvae roborum vastitas ... glandiferi maxime generis omnes, quibus honos apud Romanos perpetuus.”
1128. H. Hirt, “Die Urheimat der Indogermanen,” Indogermanische Forschungen, i. (1892), p. 480; P. Kretschmer, Einleitung in die Geschichte der griechischen Sprache (Göttingen, 1896), p. 81; O. Schrader, Reallexikon der Indogermanischen Altertumskunde, s.v. “Eiche,” p. 164. This etymology assumes that Hercynia represents an original Perkunia, and is connected with the Latin quercus. However, the derivation is not undisputed. See O. Schrader, op. cit. pp. 1015 sq.
1129. Polybius, ii. 15. Compare Strabo, v. 1. 12, p. 218.
1130. Polybius, xii. 4.
1131. Strabo, v. 3. 1, p. 228.
1132. Diodorus Siculus, iv. 84.
1133. Pausanias, viii. 23. 8 sq. For notices of forests and groves of oak in Arcadia and other parts of Greece, see id. ii. 11. 4, iii. 10. 6, vii. 26. 10, viii. 11. 1, viii. 25. 1, viii. 42. 12, viii. 54. 5, ix. 3. 4, ix. 24. 5. The oaks in the Arcadian forests were of various species (id. viii. 12. 1).
1134. C. Neumann und J. Partsch, Physikalische Geographie von Griechenland (Breslau, 1885), p. 378.
1135. Encyclopædia Britannica, 9th Ed., xvii. 690.
1136. Virgil, Georg., i. 7 sq., 147-149; Lucretius, v. 939 sq., 965; Tibullus, ii. 1. 37 sq., ii. 3. 69; Ovid, Metam. i. 106; id., Fasti, i. 675 sq., iv. 399-402; Juvenal, xiv. 182-184; Aulus Gellius, v. 6. 12; Dionysius Halicarnas. Ars rhetorica, i. 6, vol. v. p. 230, ed. Reiske; Pollux, i. 234; Poryphry, De abstinentia, ii. 5.
1137. Hesiod, Works and Days, 232 sq.
1138. Herodotus, i. 66.
1139. Pausanias, viii. 1, 6. According to Pausanias it was only the acorns of the phegos oak which the Arcadians ate.
1140. Pliny, Nat. Hist. xvi. 15.
1141. Strabo, iii. 3. 7, p. 155.
1142. Pliny, l.c.
1143. C. Neumann und J. Partsch, Physikalische Geographie von Griechenland, p. 379.
1144. C. Neumann and J. Partsch, op. cit., p. 382, note.
1145. Cervantes, Don Quixote, part ii. ch. 50, vol. iv. p. 133 of H. E. Watts’s translation, with the translator’s note (new edition, London, 1895); Neumann und Partsch, op. cit. p. 380; P. Wagler, Die Eiche in alter und neuer Zeit, i. (Wurzen, 1891) p. 35. The passage in Don Quixote was pointed out to me by my friend Mr. W. Wyse.
1146. Encyclopædia Britannica, 9th. Ed., xvii. 692.
1147. H. E. Watts, loc. cit.
1148. Encyclopædia Britannica, l.c.
1149. To avoid misapprehension, I desire to point out that I am not here concerned with the evolution of Aryan religion in general, but only with that of a small, though important part of it, to wit, the worship of a particular kind of tree. To write a general history of Aryan religion in all its many aspects as a worship of nature, of the dead, and so forth, would be a task equally beyond my powers and my ambition. Still less should I dream of writing a universal history of religion. The “general work” referred to in the preface to the first edition of The Golden Bough is a book of far humbler scope.
1150. For examples of such ceremonies, see above, pp. 18-20, 34-38.
1151. For evidence of these aspects of Zeus and Jupiter, see L. Preller, Griechische Mythologie, i. 4th ed., 115 sqq.; id., Römische Mythologie, 3rd Ed., i. 184 sqq. In former editions of this book I was disposed to set aside much too summarily what may be called the meteorological side of Zeus and Jupiter.
1152. See my note on Pausanias, ii. 17. 5; P. Wagler, Die Eiche in alter und neuer Zeit, ii. (Berlin, 1891), pp. 2 sqq.; A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xvii. (1903) pp. 178 sqq.
1153. Aug. Mommsen, Delphika (Leipsic, 1878), pp. 4 sq.
1154. Strabo, Frag. vii. 3; Stephanus Byzantius, s.v. Δωδώνη; Suidas, s.vv. Δωδωναῖον χαλκεῖον and Δωδώνη; Apostolius, Cent. vi. 43; Zenobius, Cent. vi. 5; Nonnus Abbas, Ad S. Gregorii orat. ii. contra Julianum, 19 (Migne’s Patrologia Graeca, xxxvi. 1045). The evidence on this subject has been collected and discussed by Mr. A. B. Cook (“The Gong at Dodona,” Journal of Hellenic Studies, xxii. (1902) pp. 5-28). The theory in the text is obviously consistent, both with the statement that the sound of the gongs was consulted as oracular, and with the view, advocated by Mr. Cook, that it was supposed to avert evil influences from the sanctuary. If I am right, the bronze statuette which, according to some accounts, produced the sound by striking the gong with a clapper would represent Zeus himself making his thunder.
1155. On the natural surroundings of Dodona, see C. Carapanos, Dodone et ses ruines (Paris, 1878), pp. 7-10.
1157. Above, vol. i. p. 309. On the oak as the tree of Zeus, see Dionysius Halicarn. Ars rhetorica, i. 6, vol. v. p. 230 ed. Reiske; Schol. on Aristophanes, Birds, 480. On this subject much evidence, both literary and monumental, has been collected by Mr. A. B. Cook in his articles “Zeus, Jupiter, and the Oak,” Classical Review, xvii. (1903) pp. 174 sqq., 268 sqq., 403 sqq., xviii. (1904) pp. 75 sqq., 327 sq.
1158. Pausanias, i. 24. 3.
1159. Marcus Antoninus, v. 7.
1160. Theophrastus, De signis tempestatum, i. 24.
1161. Pausanias, i. 30. 4.
1162. Pausanias, ii. 29. 7 sq.; Isocrates, Evagoras, 14; Apollodorus, iii. 12. 6. Aeacus was said to be the son of Zeus by Aegina, daughter of Asopus (Apollodorus, l.c.). Isocrates says that his relationship to the god marked Aeacus out as the man to procure rain.
1163. Theophrastus, De signis tempestatum, i. 20, compare 24.
1164. Theophrastus, op. cit. iii. 43.
1165. Pausanias, i. 32. 2.
1166. Theophrastus, op. cit. iii. 43 and 47. Compare Aristophanes, Clouds, 324 sq.; Photius, Lexicon, s.v. Πάρνης.
1167. Pausanias, i. 32. 2.
1168. Pausanias, ii. 25. 10. As to the climate and scenery of these barren mountains, see A. Philippson, Der Peloponnes (Berlin, 1891), pp. 43 sq., 65.
1169. Joannes Lydus, De mensibus, iv. 48.
1170. Paton and Hicks, The Inscriptions of Cos (Oxford, 1891), No. 382; Dittenberger, Sylloge Inscriptionum Graecarum, 2nd Ed., No. 735. There were altars of Rainy Zeus also at Argos and Lebadea. See Pausanias, ii. 19. 8, ix. 39. 4.
1171. Ἐπικάρπιος μὲν ἀπὸ τῶν καρπῶν, Aristotle, De mundo, 7, p. 401 a, ed. Bekker; Plutarch, De Stoicorum repugnantiis, xxx. 8.
1172. Corpus Inscriptionum Atticarum, iii. No. 77; E. S. Roberts, Introduction to Greek Epigraphy, ii. No. 142, p. 387; Ch. Michel, Recueil d’inscriptions grecques, No. 692; L. R. Farnell, Cults of the Greek States, i. 66 and 172.
1173. Hesiod, Theogony, 71 sq.; L. Preller, Griechische Mythologie, 4th ed., i. 119.
1174. Pausanias, v. 14. 7; H. Roehl, Inscriptiones Graecae antiquissimae (Berlin, 1882), No. 101; Fränkel, Inschriften von Pergamon, i. No. 232; Joannes Malalas, Chronographia, viii. p. 199, ed. L. Dindorf.
1175. Strabo, ix. 2. 11, p. 404.
1176. Pollux, ix. 41; Hesychius, s.v. ἠλύσιον; Etymologicum Magnum, p. 341. 8 sqq.; Artemidorus, Onirocrit. 11. 9; Pausanias, v. 14. 10; Dittenberger, Sylloge Inscriptionum Graecarum, 2nd Ed., No. 577, with Dittenberger’s note.
1178. See above, vol. i. p. 310.
1179. See above, vol. i. p. 366.
1180. For more evidence that the old Greek kings regularly personified Zeus, see Mr. A. B. Cook, “The European Sky-god,” Folk-lore, xv. (1904) pp. 299 sqq.
1181. Virgil. Georg. iii. 332, with Servius’s note; Pliny, Nat. Hist. xii. 3.
1182. As to the oak of Jupiter on the Capitol and the god’s oak crown, see above, p. 176. With regard to the Capitoline worship of Thundering Jupiter, see Pliny, Nat. Hist. ii. 21, xxxiv. 10 and 79, xxxvi. 50. He was worshipped in many places besides Rome as the god of thunder and lightning. See Festus, p. 229, ed. C. O. Müller; Apuleius, De mundo, xxxvii. 371; H. Dessau, Inscriptones Latinae selectae, Nos. 3044-3053.
1183. Petronius, Sat. 44. That the slope mentioned by Petronius was the Capitoline one is made highly probable by a passage of Tertullian (Apologeticus 40: “Aquilicia Jovi immolatis, nudipedalia populo denuntiatis, coelum apud Capitolium quaeritis, nubila de laquearibus exspectatis”). The church father’s scorn for the ceremony contrasts with the respect, perhaps the mock respect, testified for it by the man in Petronius. The epithets Rainy and Showery are occasionally applied to Jupiter. See Tibullus, i. 7. 26; Apuleius, De mundo, xxxvii. 371; H. Dessau, Inscriptiones Latinae selectae, No. 3043.
1184. H. Dessau, op. cit. No. 3042; Apuleius, l.c.
1185. Apuleius, l.c., “Plures eum Frugiferum vocant”; H. Dessau, op. cit. No. 3017.
1186. On this subject see H. Munro Chadwick, “The Oak and the Thunder-god,” Journal of the Anthropological Institute, xxx. (1900) pp. 22-42.
1187. Pliny, Nat. Hist. xvi. 249.
1188. Maximus Tyrius, Dissert. viii. 8. H. D’Arbois de Jubainville supposed that by Celts the writer here meant Germans (Cours de la littérature celtique, i. 121 sqq.). This was not the view of J. Grimm, to whose authority D’Arbois de Jubainville appealed. Grimm says that what Maximus Tyrius affirms of the Celts might be applied to the Germans (Deutsche Mythologie, 4th ed., i. 55), which is quite a different thing.
1189. Strabo, xii. 5. 1, p. 567. As to the meaning of the name see (Sir) J. Rhys, Celtic Heathendom, p. 221; H. F. Tozer, Selections from Strabo, p. 284. On the Galatian language see above, p. 126, note 2.
1190. G. Curtius, Griech. Etymologie, 5th Ed., pp. 238 sq.; J. Rhys, op. cit. pp. 221 sq.; P. Kretschmer, Einleitung in die Geschichte der griech. Sprache, p. 81. Compare A. Vanicek, Griechisch-lateinisch. etymologisches Wörterbuch, pp. 368-370. Oak in old Irish is daur, in modern Irish dair, darach, in Gaelic darach. See G. Curtius, l.c.; A. Macbain, Etymological Dictionary of the Gaelic Language (Inverness, 1896), s.v. “Darach.” On this view Pliny was substantially right (Nat. Hist. xvi. 249) in connecting Druid with the Greek drus, “oak,” though the name was not derived from the Greek. However, this derivation of Druid has been doubted or rejected by some scholars. See H. D’Arbois de Jubainville, Cours de la littérature celtique, i. (Paris, 1883), pp. 117 sqq.; O. Schrader, Reallexikon der indogermanischen Altertumskunde, pp. 638 sq.
1192. The Gael’s “faith in druidism was never suddenly undermined; for in the saints he only saw more powerful druids than those he had previously known, and Christ took the position in his eyes of the druid κατ’ ἐξοχήν. Irish druidism absorbed a certain amount of Christianity; and it would be a problem of considerable difficulty to fix on the point where it ceased to be druidism, and from which onwards it could be said to be Christianity in any restricted sense of that term” (J. Rhys, Celtic Heathendom, p. 224).
1193. P. W. Joyce, Social History of Ancient Ireland, i. 236.
1194. J. Grimm, Deutsche Mythologie, 4th ed., i. 55 sq. Tacitus often mentions the sacred groves of the Germans, but never specifies the kinds of trees of which they were composed. See Annals, ii. 12, iv. 73; Histor. iv. 14; Germania, 7, 9, 39, 40, 43.
1195. J. Grimm, op. cit. ii. 542.
1196. Willibald’s Life of S. Boniface, in Pertz’s Monumenta Germaniae historica, ii. 343 sq.; J. Grimm, op. cit. i. pp. 58, 142.
1197. J. Grimm, op. cit. i. 157. Prof. E. Maass supposes that the identification of Donar or Thunar with Jupiter was first made in Upper Germany between the Vosges mountains and the Black Forest. See his work Die Tagesgötter (Berlin, 1902), p. 280.
1198. Adam of Bremen, Descriptio insularum Aquilonis, 26 (Migne’s Patrologia Latina, cxlvi. col. 643).
1199. Adam of Bremen, l.c.
1200. E. H. Meyer, Mythologie des Germanen (Strasburg, 1903), p. 290.
1201. Adam of Bremen, op. cit. 26, 27, with the Scholia (Migne’s Patrologia Latina, cxlvi. coll. 642-644).
1202. J. Grimm, Deutsche Mythologie, 4th ed., i. 142 sq.; L. Leger, La Mythologie slave (Paris, 1901), pp. 54-76.
1203. L. Leger, op. cit. pp. 57 sq., translating Guagnini’s Sarmatiae Europaeae descriptio (1578). The passage is quoted in the original by Chr. Hartknoch (Alt- und neues Preussen, Frankfort and Leipsic, 1684, p. 132), who rightly assigns the work to Strykowski, not Guagnini. See W. Mannhardt, in Magazin herausgegeben von der Lettisch-Literarischen Gesellschaft, xiv. (1868) pp. 105 sq.
1204. Procopius, De bello Gothico, iii. 14 (vol. ii. p. 357, ed. J. Haury).
1205. Matthias Michov, “De Sarmatia Asiana atque Europea,” in Simon Grynaeus’s Novus Orbis regionum ac insularum veteribus incognitarum (Paris, 1532), p. 457; id., in J. Pistorius’s Polonicae historiae corpus (Bâle, 1582), i. 144; Martin Cromer, De origine et rebus gestis Polonorum (Bâle, 1568), p. 241; J. Maeletius (Menecius, Ian Malecki), “De sacrificiis et idolatria veterum Borussorum, Livonum, aliarumque vicinarum gentium,” Scriptores rerum Livonicarum, ii. (Riga and Leipsic, 1848) p. 390; id., in Mitteilungen der Litterarischen Gesellschaft Masovia, Heft 8 (Lötzen, 1902), p. 187; Chr. Hartknoch, Alt- und neues Preussen (Frankfort and Leipsic, 1684), pp. 131 sqq.; S. Rostowski, quoted by A. Brückner, Archiv für slavische Philologie, ix. (1886) pp. 32, 35; M. Töppen, Geschichte der preussischen Historiographie (Berlin, 1853), p. 190 (“Perkunos ist in allen andern Ueberlieferungen so gross und hehr, wie nur immer der griechische und römische Donnergott, und kein anderer der Götter darf sich ihm gleich stellen. Er ist der Hauptgott, wie nach andern Berichten in Preussen, so auch in Litthauen und Livland”); Schleicher, “Lituanica,” Sitzungsberichte der philosoph.-histor. Classe d. kais. Akademie d. Wissen. (Vienna), xi. (1853 pub. 1854) p. 96; H. Usener, Götternamen (Bonn, 1896), p. 97.
1206. M. Praetorius, Deliciae Prussicae (Berlin, 1871), pp. 19 sq.; S. Rostowski, op. cit. pp. 34, 35. On the sacred oaks of the Lithuanians see Chr. Hartknoch, op. cit. pp. 117 sqq.; Tettau und Temme, Volkssagen Ostpreussens, Litthauens und Westpreussens, pp. 19-22, 35-38.
1207. M. Praetorius, l.c.; S. Grunau, Preussische Chronik, ed. M. Perlbach, i. (Leipsic, 1876) p. 78 (ii. tract. cap. v. § 2). The chronicler, Simon Grunau, lived as an itinerant Dominican friar at the beginning of the sixteenth century in the part of Prussia which had been ceded to Poland. He brought his history, composed in somewhat rustic German, down to 1529. His familiar intercourse with the lowest classes of the people enabled him to learn much as to their old heathen customs and superstitions; but his good faith has been doubted or denied. In particular, his description of the images of the three gods in the great oak at Romove has been regarded with suspicion or denounced as a figment. See Chr. Hartknoch, op. cit. pp. 127 sqq.; M. Toeppen, op. cit. pp. 122 sqq., 190 sqq.; M. Perlbach’s preface to his edition of Grunau; H. Usener, Götternamen, p. 83. But his account of the sanctity of the oak, and of the perpetual sacred fire of oak-wood, may be accepted, since it is confirmed by other authorities. Thus, according to Malecki, a perpetual fire was kept up by a priest in honour of Perkunas (Pargnus) on the top of a mountain, which stood beside the river Neuuassa (Niewiaza, a tributary of the Niemen). See Malecki (Maeletius, Menecius), op. cit., Scriptores rerum Livonicarum, ii. 391; id., Mitteilungen der Litterarischen Gesellschaft Masovia, Heft 8 (Lötzen, 1902), p. 187. Again, the Jesuit S. Rostowski says that the Lithuanians maintained a perpetual sacred fire in honour of Perkunas in the woods (quoted by A. Brückner, Archiv für slavische Philologie, ix. (1886) p. 33). Malecki and Rostowski do not mention that the fire was kindled with oak-wood, but this is expressly stated by M. Praetorius, and is, besides, intrinsically probable, since the oak was sacred to Perkunas. Moreover, the early historian, Peter of Dusburg, who dedicated his chronicle of Prussia to the Grand Master of the Teutonic Knights in 1326, informs us that the high-priest of the nation, whom the Prussians revered as a pope, kept up a perpetual fire at Romow, which is doubtless the same with the Romowo or Romewo of Grunau (Preussische Chronik, pp. 80, 81, compare p. 62, ed. M. Perlbach). See P. de Dusburg, Chronicon Prussiae, ed. Chr. Hartknoch (Frankfort and Leipsic, 1679), p. 79. Martin Cromer says that the Lithuanians “worshipped fire as a god, and kept it perpetually burning in the more frequented places and towns” (De origine et rebus gestis Polonorum, Bâle, 1568, p. 241). Romow or Romowo is more commonly known as Romove. Its site is very uncertain. See Chr. Hartknoch, Alt- und neues Preussen, pp. 122 sqq. Grunau’s account of Romove and its sacred oak, with the images of the three gods in it and the fire of oak-wood burning before it, is substantially repeated by Alex. Guagnini. See J. Pistorius, Polonicae historiae corpus (Bâle, 1582), i. 52; Respublica sive status regni Poloniae, Lituaniae, Prussiae, Livoniae, etc. (Leyden, 1627), pp. 321 sq. I do not know whether the chronicler, Simon Grunau, is the same with Simon Grynaeus, editor of the Novus Orbis regionum ac insularum veteribus incognitarum, which was published at Paris in 1532.
1208. S. Rostowski, op. cit. p. 35.
1209. D. Fabricius, “De cultu, religione et moribus incolarum Livoniae,” Scriptores rerum Livonicarum, ii. 441. Malecki (Maeletius) also says that Perkunas was prayed to for rain. See Mitteilungen der Litterarischen Gesellschaft Masovia, Heft 8 (Lötzen, 1902), p. 201.
1210. According to Prof. H. Hirt, the name Perkunas means “the oak-god,” being derived from the same root querq, which appears in the Latin quercus “oak,” the Hercynian forest, the Norse god and goddess Fjörygn, and the Indian Parjanya, the Vedic god of thunder and rain. See H. Hirt, “Die Urheimat der Indogermanen,” Indogermanische Forschungen, i. (1892) pp. 479 sqq.; id., Die Indogermanen (Strasburg, 1905-1907), ii. 507; P. Kretschmer, Einleitung in die Geschichte der griechischen Sprache, pp. 81 sq. The identity of the names Perkunas and Parjanya had been maintained long before by G. Bühler, though he did not connect the words with quercus. See his article, “On the Hindu god Parjanya,” Transactions of the (London) Philological Society, 1859, pp. 154-168. As to Parjanya, see below, pp. 368 sq.
1211. Fr. Kreutzwald und H. Neus, Mythische und magische Lieder der Ehsten (St. Petersburg, 1854), pp. 16, 26, 27, 56, 57, 104; F. J. Wiedemann, Aus dem inneren und äusseren Leben der Ehsten, pp. 427, 438. Sometimes, however, a special thunder-god Kou, Koo, Piker or Pikne is distinguished from Taara (Tar). See F. J. Wiedemann, op. cit. p. 427; Kreutzwald und Neus, op. cit. pp. 12 sq.
1212. Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten (St. Petersburg, 1854), p. 2.
1213. J. Grimm, Deutsche Mythologie, 4th ed., i. 146.
1214. F. J. Wiedemann, op. cit. p. 427.
1215. See above, p. 367, note 3.
1216. Rigveda, Book v. Hymn 83, R. T. H. Griffith’s translation (Benares, 1889-1892), vol. ii. pp. 299 sq.
1217. Rigveda, Book vii. Hymn 101, Griffith’s translation (vol. iii. pp. 123 sq.).
1218. Rigveda, Book vii. Hymn 102, Griffith’s translation (vol. iii. p. 124). On Parjanya see further G. Bühler, “On the Hindu god Parjanya,” Transactions of the (London) Philological Society, 1859, pp. 154-168; id. in Orient und Occident, i. (1862) pp. 214-229; J. Muir, Original Sanscrit Texts, v. 140-142; H. Oldenberg, Die Religion des Veda, p. 226; A. Macdonnell, Vedic Mythology, pp. 83-85.
1219. G. Bühler, op. cit. p. 161.
1220. L. H. Morgan, League of the Iroquois (Rochester, 1851), pp. 157 sq.
1221. J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 424-427.
1222. E. J. Payne, History of the New World called America, i. (Oxford, 1892) pp. 407 sq.
1223. N. Seidlitz, “Die Abchasen,” Globus, lxvi. (1894) p. 73.
1224. P. Wagler, Die Eiche in alter und neuer Zeit, ii. (Berlin, 1891) p. 37.
1225. J. Grimm, Deutsche Mythologie, 4th ed., i. 59.
1226. P. Wagler, Die Eiche in alter und neuer Zeit, i. (Wurzen, 1891) pp. 21-23. For many more survivals of oak-worship in Germany see P. Wagler, op. cit. ii. 40 sqq.
1227. M. Praetorius, Deliciae Prussicae (Berlin, 1871), p. 16.
1228. J. G. Kohl, Die deutsch-russischen Ostseeprovinzen (Dresden and Leipsic, 1841), ii. 31; compare 33.
1229. Schleicher, “Lituanica,” Sitzungsberichte der philos.-histor. Classe der kais. Akademie der Wissenschaften, xi. (1853, pub. 1854) p. 100.
1230. James Piggul, steward of the estate of Panikovitz, in a report to Baron de Bogouschefsky, Journal of the Anthropological Institute, iii. (1874) pp. 274 sq.
1231. The evidence will be given later on, when we come to deal with the fire-festivals of Europe. Meantime I may refer the reader to The Golden Bough, Second Edition, iii. 347 sqq., where, however, the statement as to the universal use of oak-wood in kindling the need-fire is too absolute, exceptions having since come to my knowledge. These will be noticed in the third edition of that part of The Golden Bough.
1232. See above, pp. 186, 365, 366.
1233. The only positive evidence, so far as I know, that the Celtic oak-god was also a deity of thunder and rain is his identification with Zeus (see above, p. 362). But the analogy of the Greeks, Italians, Teutons, Slavs, and Lithuanians may be allowed to supply the lack of more definite testimony.
1234. It is said to have been observed that lightning strikes an oak twenty times for once that it strikes a beech (J. Grimm, Deutsche Mythologie, 4th ed., iii. 64). But even if this observation were correct, we could not estimate its worth unless we knew the comparative frequency of oaks and beeches in the country where it was made. The Greeks observed that a certain species of oak, which they called haliphloios, or sea-bark, was often struck by lightning though it did not grow to a great height; but far from regarding it as thereby marked out for the service of the god they abstained from using its wood in the sacrificial rites. See Theophrastus, Histor. plant. iii. 8. 5; Pliny, Nat. Hist. xvi. 24.
1235. M. Abeghian, Der armenische Volksglaube, p. 90.
1236. E. B. Tylor, Early History of Mankind, 3rd Ed., pp. 223-227. For more evidence of this wide-spread belief see M. Baudrouin et L. Bonnemère, “Les Haches polies dans l’histoire jusqu’au XIXe siècle,” Bulletins et Mémoires de la Société d’Anthropologie de Paris, Ve Série, v. (1904) pp. 496-548; Lieut. Boyd Alexander, “From the Niger, by Lake Chad, to the Nile,” The Geographical Journal, xxx. (1907) pp. 144 sq.; A. B. Ellis, Ewe-speaking Peoples of the Slave Coast, pp. 37 sq.; H. Seidel, “Der Yew’e Dienst im Togolande,” Zeitschrift für afrikanische und oceanischen Sprachen, iii. (1897) p. 161; H. Klose, Togo unter deutscher Flagge, pp. 197 sq.; L. Conradt, “Die Ngumbu in Südkamerun,” Globus, lxxxi. (1902) p. 353; Guerlach, “Mœurs et superstitions des sauvages Ba-hnars,” Missions Catholiques, xix. (1887) pp. 442, 454; J. A. Jacobsen, Reisen in die Inselwelt des Banda-Meeres (Berlin, 1896), pp. 49 sq., 232; C. Ribbe, “Die Aru-Inseln,” Festschrift des Vereins für Erdkunde zu Dresden (Dresden, 1888), p. 165; E. Thurston, Ethnographic Notes in Southern India, p. 351; Rev. P. O. Bodding, “Ancient Stone Implements in the Santal Parganas,” Journal of the Asiatic Society of Bengal, lxx. Part iii. (1901) pp. 17-20; E. M. Gordon, Indian Folk-tales (London, 1908), p. 75; County Folk-lore, III. Orkney and Shetland Islands, collected by G. F. Black (London, 1903), p. 153; P. Hermann, Nordische Mythologie, pp. 339 sq., 352; M. Toeppen, Aberglauben aus Masuren 2nd Ed., (Danzig, 1867), pp. 42 sq. Dr. E. B. Tylor has pointed out how natural to the primitive mind is the association of spark-producing stones with lightning (Primitive Culture, 2nd Ed., ii. 262).
1237. L. Preller, Griechische Mythologie, 4th ed., i. 116 sq.; id., Römische Mythologie, 3rd Ed., i. 184 sqq. As to Jupiter see in particular Augustine, De civitate Dei, vii. 19, “Coelum enim esse Jovem innumerabiliter et diligenter affirmant”; and Ennius, quoted by Cicero, De natura deorum, ii. 25, 65, “Aspice hoc sublimen candens, quem invocant omnes Jovem.”
1238. Above, vol. i. pp. 6 sq., 12; vol. ii. pp. 124 sq., 128 sq., 171 sqq.
1239. Above, vol. i. pp. 19 sqq., 40 sq.
1240. Above, vol. i. pp. 12 sq.
1241. Above, pp. 365, 366, 372.
1243. Above, vol. i. pp. 13 sq., vol. ii. pp. 184, 266.
1244. Virgil, Aen. vi. 205 sqq.
1246. This suggestion is due to Mr. A. B. Cook. See his articles, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 363 sq.; and “The European Sky-God,” Folk-lore, xvi. (1905) pp. 277 sq. On the other hand see above, pp. 1 sq.
1247. Virbius may perhaps be etymologically connected with viridis, “green,” and verbena, “a sacred bough.” If this were so, Virbius would be “the Green One.” We are reminded of those popular personifications of the spring, Green George and Jack in the Green. See above, pp. 75 sq., 82 sq. As to the proposed derivation from a root meaning “green” Professor R. S. Conway writes to me (10th January 1903): “From this meaning of the root a derivative in -bus would not strike me as so strange; vir-bho might conceivably mean ‘growing green.’” In my Lectures on the Early History of the Kingship (pp. 282 sq.) I followed Mr. A. B. Cook in interpreting a passage of Plautus (Casina, ii. 5. 23-29) as a reference to the priests of Nemi in the character of mortal Jupiters. But a simpler and more probable explanation of the passage has been given by Dr. L. R. Farnell. See A. B. Cook, “The European Sky-god,” Folk-lore, xvi. (1905) pp. 322 sqq.; L. R. Farnell, in The Hibbert Journal, iv. (1906) p. 932.
1248. See above, vol. i. p. 13, vol. ii. pp. 378 sq.
1250. Horace, Odes, i. 21. 5 sq., iii. 23. 9 sq., iv. 4. 5 sq., Carmen Saeculare, 69; Livy, iii. 25. 6-8; E. H. Bunbury, in Smith’s Dictionary of Greek and Roman Geography, s.v. “Algidus.”
1251. Festus, s.v. “Tifata,” p. 366, ed. C. O. Müller; Velleius Paterculus, ii. 25. 4; E. H. Bunbury, op. cit. s.v. “Tifata.” For more evidence of the association of Diana with the oak, see Mr. A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 369 sq.
1252. Above, vol. i. pp. 17 sq., vol. ii pp. 172 sq.
1253. The original root appears plainly in Diovis and Diespiter, the older forms of Jupiter (Varro, De lingua Latina, v. 66; Aulus Gellius, v. 12). The form Dianus is attested by an inscription found at Aquileia (Corpus Inscriptionum Latinarum, v. 783), and the form Jana by Varro (Rerum rusticarum, i. 37. 3) and Macrobius (Saturn. i. 9. 8). In Zeus, Dione, Jupiter, and Juno the old root DI appears in the expanded form DIV. As to the etymology of these names, see Ch. Ploix, “Les Dieux qui proviennent de la racine DIV,” Mémoires de la Société de Linguistique de Paris, i. (1868) pp. 213-222; G. Curtius, Grundzüge der griechischen Etymologie, 5th Ed., pp. 236 sq., 616 sq.; A. Vanicek, Griechisch-lateinisches etymologisches Wörterbuch, i. 353 sqq.; W. H. Roscher, Lexikon der griech. u. röm. Mythologie, ii. 45 sq., 578 sq., 619; S. Linde, De Jano summo Romanorumdeo (Lund, 1891), pp. 7 sq.; J. S. Speijer, “Le Dieu romain Janus,” Revue de l’Histoire des Religions, xxvi. (1892) pp. 37-41; H. Usener, Götternamen, pp. 16, 35 sq., 326; P. Kretschmer, Einleitung in die Geschichte der griechischen Sprache, pp. 78 sqq., 91, 161 sq. Messrs. Speijer and Kretschmer reject the derivation of Janus from the root DI.
1254. As to Juno in these aspects, see L. Preller, Römische Mythologie, 3rd Ed., i. 271 sqq.; G. Wissowa, Religion und Kultus der Römer, pp. 117 sqq.; W. H. Roscher, Lexikon der griech. u. röm. Mythologie, ii. 578 sqq. As to Diana, see above, vol. i. p. 12, vol. ii. pp. 124, 128 sq.
1255. Ovid, Fasti, i. 89 sqq.; Macrobius, Sat. i. 9; Servius, on Virgil, Aen. vii. 610; Joannes Lydus, De mensibus, iv. 1 sq.
1256. Varro, quoted by Augustine, De civitate Dei, vii. 28; Joannes Lydus, De mensibus, iv. 2. Compare Macrobius, Sat. i. 9. 11. See R. Agahd, M. Terentii Varronis rerum divinarum libri I. XIV. XV. XVI. (Leipsic, 1898) pp. 117 sqq., 203 sq.
1257. Macrobius, Sat. i. 9. 15, i. 15. 19; Servius, on Virgil, Aen. vii. 610; Joannes Lydus, De mensibus, iv. 1. Prof. G. Wissowa thinks that sacrifices were offered to Janus as well as to Juno on the first of every month (Religion und Kultus der Römer, pp. 91 sq.); but this view does not seem to me to be supported by the evidence of Macrobius (Sat. i. 9. 16, i. 15. 18 sq.), to which he refers. Macrobius does not say that the first of every month was sacred to Janus.
1258. Arnobius, Adversus nationes, iii. 29.
1259. Virgil, Aen. xii. 138 sqq.; Ovid, Fasti, ii. 585 sqq.
1260. Cato, De agri cultura, 134; Virgil, Aen. viii. 357; Horace, Epist. i. 16. 59, compare Sat. ii. 6. 20; Pliny, Nat. Hist. xxxvi. 28; Juvenal, vi. 394; Martial, x. 28. 6 sq.; Aulus Gellius, v. 12. 5; Arnobius, Adversus nationes, iii. 29; H. Dessau, Inscriptiones Latinae selectae, Nos. 3320, 3322, 3323, 3324, 3325, 5047; G. Henzen, Acta fratrum Arvalium, p. 144; Athenaeus, xv. 46, p. 692 D, E.
1261. Augustine, De civitate Dei, vii. 9 sq.
1262. Corpus Inscriptionum Latinarum, v. No. 783.
1263. Macrobius, Sat. i. 7. 19; Servius, on Virgil, Aen. viii. 319 and 357; Arnobius, Adversus nationes, iii. 29; Athenaeus, xv. 46, p. 692 D. As to the oak-woods of the Janiculum, see above, p. 186.
1264. As dialectal differences in the ancient Italian languages seem to have created a multiplicity of deities, so in the Malay language they appear to have created a multiplicity of fabulous animals. See R. J. Wilkinson, Malay Beliefs (London and Leyden, 1906), p. 56: “The wealth of Malay nomenclature in the province of natural history is in itself a fruitful source of error. The identity of different dialectic names for the same animal is not always recognized: the local name is taken to represent the real animal, the foreign name is assumed to represent a rare or fabulous variety of the same genus.” In these cases mythology might fairly enough be described as a disease of language. But such cases cover only a small part of the vast mythical field.
1265. Mr. A. B. Cook, who accepts in substance my theory of the original identity of Jupiter and Janus, Juno and Diana, has suggested that Janus and Diana were the deities of the aborigines of Rome, Jupiter and Juno the deities of their conquerors. See his article, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 367 sq.
1266. This is the opinion of Dr. W. H. Roscher (Lexikon der griech. u. röm. Mythologie, ii. 47), Mr. W. Warde Fowler (Roman Festivals of the Period of the Republic, pp. 282 sqq.), and Prof. G. Wissowa (Religion und Kultus der Römer, p. 96). It is rejected for the reasons given in the text by Ph. Buttmann (Mythologus, ii. pp. 72, 79) and S. Linde (De Jano summo Romanorum deo, pp. 50 sqq.).
1267. He was so saluted in the ancient hymns of the Salii. See Macrobius, Sat. i. 9. 14; compare Varro, De lingua Latina, vii. 26 sq.
1268. G. Curtius, Grundzüge der griechischen Etymologie, 5th Ed.,, p. 258; O. Schrader, Reallexikon der indogermanischen Altertumskunde, p. 866.
1269. This theory of the derivation of janua from Janus was suggested, though not accepted, by Ph. Butmann (Mythologus, ii. 79 sqq.). It occurred to me independently. Mr. A. B. Cook also derives janua from Janus, but he would explain the derivation in a different way by supposing that the lintel and two side-posts of a door represented a triple Janus. See his article “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) p. 369.
1270. K. Martin, “Bericht über eine Reise ins Gebiet des Oberen-Surinam,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxv. (1886) pp. 28 sq. I am indebted to Mr. A. van Gennep for pointing out this confirmation of my theory as to the meaning of the double-headed Janus. See his article “Janus Bifrons,” Revue des traditions populaires, xxii. (1907) pp. 97 sq.
1271. Macrobius, Saturn. i. 9. 7, “Sed apud nos Janum omnibus praeesse januis nomen ostendit, quod est simile θυραίῳ. Nam et cum clavi ac virga figuratur, quasi omnium et portarum custos et rector viarum”; Ovid, Fasti, i. 95, 99, “Sacer ancipiti mirandus imagine Janus ... tenens dextra baculum clavemque sinistra.”
1272. Ovid, Fasti, i. 89 sqq.
1273. C. Hose and W. McDougall, “The Relations between Men and Animals in Sarawak,” Journal of the Anthropological Institute, xxxi. (1901) p. 175.
- Transcriber’s Notes:
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- Missing or obscured punctuation was silently corrected.
- Typographical errors were silently corrected.
- Inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book.
- Footnotes have been collected at the end of the text, and are linked for ease of reference.
