Plutarch, Isis et Osiris, 20, 29, 33, 43; Strabo, xvii. 1. 31; Diodorus Siculus, i. 21, 85; Duncker, Geschichte des Alterthums,5 i. 55 sqq. On Apis and Mnevis, see also Herodotus, ii. 153, with A. Wiedemann's comment, iii. 27 sq.; Ammianus Marcellinus, xxii. 14. 7; Pliny, Nat. Hist. viii. 184 sqq.; Solinus, xxxii. 17-21; Cicero, De natura deorum, i. 29; Augustine, De civitate Dei, xviii. 5; Aelian, Nat. Anim. xi. 10 sq.; Plutarch, Quaest. Conviv. viii. 1. 3; id., Isis et Osiris, 5, 35; Eusebius, Praeparatio Evangelii, iii. 13. 1 sq.; Pausanias, i. 18. 4, vii. 22. 3 sq.; W. Dittenberger, Orientis Graeci Inscriptiones Selectae (Leipsic, 1903-1905), Nos. 56, 90 (vol. i. pp. 98, 106, 159). Both Apis and Mnevis were black bulls, but Apis had certain white spots. See A. Wiedemann, Die Religion der alten Aegypter (Münster i. W., 1890), pp. 95, 99-101. When Apis died, pious people used to put on mourning and to fast, drinking only water and eating only vegetables, for seventy days till the burial. See A. Erman, Die ägyptische Religion (Berlin, 1905), pp. 170 sq.

135

Diodorus Siculus, i. 21.

136

On the religious reverence of pastoral peoples for their cattle, and the possible derivation of the Apis and Isis-Hathor worship from the pastoral stage of society, see W. Robertson Smith, Religion of the Semites,2 pp. 296 sqq.

137

Herodotus, ii. 41.

138

Herodotus, ii. 41, with A. Wiedemann's commentary; Plutarch, Isis et Osiris, 19; E. A. Wallis Budge, Osiris and the Egyptian Resurrection (London and New York, 1911), i. 8. In his commentary on the passage of Herodotus Prof. Wiedemann observes (p. 188) that “the Egyptian name of the Isis-cow is ḥes-t and is one of the few cases in which the name of the sacred animal coincides with that of the deity.”

139

Pliny, Nat. Hist. viii. 184; Solinus, xxxii. 18; Ammianus Marcellinus, xxii. 14. 7. The spring or well in which he was drowned was perhaps the one from which his drinking-water was procured; he might not drink the water of the Nile (Plutarch, Isis et Osiris, 5).

140

Plutarch, Isis et Osiris, 56.

141

G. Maspero, Histoire ancienne4 (Paris, 1886), p. 31. Compare Duncker, Geschichte des Alterthums,5 i. 56. It has been conjectured that the period of twenty-five years was determined by astronomical considerations, that being a period which harmonises the phases of the moon with the days of the Egyptian year. See L. Ideler, Handbuch der mathematischen und technischen Chronologie (Berlin, 1825-1826), i. 182 sq.; F. K. Ginzel, Handbuch der mathematischen und technischen Chronologie, i. (Leipsic, 1906), pp. 180 sq.

142

G. Schweinfurth, The Heart of Africa, Third Edition (London, 1878), i. 59 sq.

143

E. de Pruyssenaere, Reisen und Forschungen im Gebiete des Weissen und Blauen Nil (Gotha, 1877), pp. 22 sq. (Petermann's Mittheilungen, Ergänzungsheft, No. 50).

144

Ernst Marno, Reisen im Gebiete des Blauen und Weissen Nil (Vienna, 1874), p. 343. The name Nyeledit is explained by the writer to mean “very great and mighty.” It is probably equivalent to Nyalich, which Dr. C. G. Seligmann gives as a synonym for Dengdit, the high god of the Dinka. According to Dr. Seligmann, Nyalich is the locative of a word meaning “above” and, literally translated, signifies, “in the above.” See C. G. Seligmann, s. v. “Dinka,” in Encyclopaedia of Religion and Ethics, edited by J. Hastings, D.D., vol. iv. (Edinburgh, 1911), p. 707. The Sakalava of Ampasimene, in Madagascar, are said to worship a black bull which is kept in a sacred enclosure in the island of Nosy Be. On the death of the sacred bull another is substituted for it. See A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), pp. 247 sq., quoting J. Carol, Chez les Hova (Paris, 1898), pp. 418 sq. But as the Sakalava are not, so far as I know, mainly or exclusively a pastoral people, this example of bull-worship does not strictly belong to the class illustrated in the text.

145

See The Magic Art and the Evolution of Kings, i. 19 sqq.

146

See above, vol. i. pp 292-294.

147

Athenaeus, xiii. 51, p. 587 a; Pliny, Nat. Hist. viii. 204. Compare W. Robertson Smith, in Encyclopaedia Britannica, Ninth Edition, article “Sacrifice,” vol. xxi. p. 135.

148

Varro, De agri cultura, i. 2. 19 sq.: “hoc nomine etiam Athenis in arcem non inigi, praeterquam semel ad necessarium sacrificium.” By semel Varro probably means once a year.

149

The force of this inference is greatly weakened, if not destroyed, by a fact which I had overlooked when I wrote this book originally. A goat was sacrificed to Brauronian Artemis at her festival called the Brauronia (Hesychius, s. v. Βραυρωνίοις; compare Im. Bekker's Anecdota Graeca, p. 445, lines 6 sqq.). As the Brauronian Artemis had a sanctuary on the Acropolis of Athens (Pausanias, i. 23. 7), it seems probable that the goat sacrificed once a year on the Acropolis was sacrificed to her and not to Athena. (Note to Second Edition of The Golden Bough.)

150

Herodotus, ii. 42.

151

It is worth noting that Hippolytus, with whom Virbius was identified, is said to have dedicated horses to Aesculapius, who had raised him from the dead (Pausanias, ii. 27. 4).

152

Festus, ed. C. O. Müller, pp. 178, 179, 220; Plutarch, Quaestiones Romanae, 97; Polybius, xii. 4 b. The sacrifice is referred to by Julian, Orat. v. p. 176 d (p. 228 ed. F. C. Hertlein). It is the subject of a valuable essay by W. Mannhardt, whose conclusions I summarise in the text. See W. Mannhardt, Mythologische Forschungen (Strasburg, 1884), pp. 156-201.

153

Ovid, Fasti, iv. 731 sqq., compare 629 sqq.; Propertius, v. 1. 19 sq.

154

The Huzuls of the Carpathians attribute a special virtue to a horse's head. They think that fastened on a pole and set up in a garden it protects the cabbages from caterpillars. See R. F. Kaindl, Die Huzulen (Wienna, 1894), p. 102. At the close of the rice-harvest the Garos of Assam celebrate a festival in which the effigy of a horse plays an important part. When the festival is over, the body of the horse is thrown into a stream, but the head is preserved for another year. See Note at the end of the volume.

155

Above, pp. 9 sq.

156

Above, vol. i. pp. 268, 272.

157

Above, vol. i. pp. 141, 155, 156, 158, 160 sq., 301.

158

Livy, ii. 5.

159

Festus, ed. C. O. Müller, pp. 130, 131.

160

Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 560 (vol. ii. pp. 259-261); Ch. Michel, Recueil d'Inscriptions Grecques (Brussels, 1900), No. 434, pp. 323 sq.; P. Cauer, Delectus Inscriptionum Graecarum propter dialectum memorabilium2 (Leipsic, 1883), No. 177, pp. 117 sq. As to Alectrona or Alectryona, daughter of the Sun, see Diodorus Siculus, v. 65. 5.

161

Festus, s. v. “October equus,” p. 181 ed. C. O. Müller. See The Magic Art and the Evolution of Kings, i. 315.

162

G. Zündel, “Land und Volk der Eweer auf der Sclavenküste in West-afrika,” Zeitschrift für Erdkunde zu Berlin, xii. (1877) pp. 415 sq.

163

Rev. W. Ellis, History of Madagascar (London, preface dated 1838), i. 402 sq.

164

Dittenberger, Sylloge Inscriptionum Graecarum,2 No. 939 (vol. ii. p. 803).

165

Pausanias, viii. 37. 7.

166

W. Mannhardt, Mythologische Forschungen (Strasburg, 1884), p. 179.

167

W. Mannhardt, Der Baumkultus der Germanen und ihrer Nachbarstämme (Berlin, 1875), p. 205. It is not said that the dough-man is made of the new corn; but probably this is, or once was, the case.

168

M. Praetorius, Deliciae Prussicae oder Preussische Schaubuhne, im wörtlichen Auszüge aus dem Manuscript herausgegeben von Dr. William Pierson (Berlin, 1871), pp. 60-64; W. Mannhardt, Antike Wald- und Feldkulte (Berlin, 1877), pp. 249 sqq. Mathaeus Praetorius, the author to whom we owe the account in the text, compiled a detailed description of old Lithuanian manners and customs in the latter part of the seventeenth century at the village of Niebudzen, of which he was Protestant pastor. The work, which seems to have occupied him for many years and to have been finished about 1698, exists in manuscript but has never been published in full. Only excerpts from it have been printed by Dr. W. Pierson. Praetorius was born at Memel about 1635 and died in 1707. In the later years of his life he incurred a good deal of odium by joining the Catholic Church.

169

A. Bezzenberger, Litauische Forschungen (Göttingen, 1882), p. 89.

170

Simon Grunau, Preussischer Chronik, herausgegeben von Dr. M. Perlbach, i. (Leipsic, 1876) p. 91.

171

J. B. Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. Heft 2 (Dorpat, 1872), p. 108.

172

On iron as a charm against spirits, see Taboo and the Perils of the Soul, pp. 232 sqq.

173

Folk-lore Journal, vii. (1889) p. 54.

174

Communicated by the Rev. J. J. C. Yarborough, of Chislehurst, Kent. See Folk-lore Journal, vii. (1889) p. 50.

175

Von Haxthausen, Studien über die innern Zustände, das Volksleben und insbesondere die ländliche Einrichtungen Russlands, i. 448 sq.

176

J. G. Georgi, Beschreibung aller Nationen des Russischen Reichs (St. Petersburg, 1776), p. 37.

177

Rev. J. Batchelor, The Ainu and their Folk-lore (London, 1901), pp. 204, 206.

178

“Native Stories from Santa Cruz and Reef Islands,” translated by the Rev. W. O'Ferrall, Journal of the Anthropological Institute, xxxiv. (1904) p. 230.

179

Glaumont, “La culture de l'igname et du taro en Nouvelle-Calédonie,” L'Anthropologie, viii. (1897) pp. 43-45.

180

G. A. Wilken, “Bijdragen tot de kennis der Alfoeren van het eiland Boeroe,” p. 26 (Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen vol. xxxviii., Batavia, 1875).

181

P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) p. 127.

182

N. P. Wilken en J. A. Schwarz, “Allerlei over het land en volk van Bolaang Mongondou,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xi. (1867) pp. 369 sq.

183

J. Boot, “Korte schets der noordkust van Ceram,” Tiidschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) pp. 671 sq.

184

See above, vol. i. pp. 184 sqq.

185

A. W. Nieuwenhuis, In Centraal Borneo (Leyden, 1900), i. 156; id., Quer durch Borneo (Leyden, 1904-1907), i. 117 sq. In the latter passage “ist jeder” is a misprint for “isst jeder”; the Dutch original is “eet ieder.”

186

H. Harkness, Description of a Singular Aboriginal Race inhabiting the Summit of the Neilgherry Hills (London, 1832), pp. 56 sq.

187

Ch. E. Gover, The Folk-songs of Southern India (London, 1872), pp. 105 sqq.; “Coorg Folklore,” Folk-lore Journal, vii. (1889) pp. 302 sqq.

188

Gover, “The Pongol Festival in Southern India,” Journal of the Royal Asiatic Society, N.S., v. (1871) pp. 91 sqq.

189

From notes sent to me by my friend Mr. W. Crooke.

190

Major J. Biddulph, Tribes of the Hindoo Koosh (Calcutta, 1880), p. 103.

191

E. Aymonier, “Les Tchames et leurs religions,” Revue de l'histoire des Religions, xxiv. (1891) pp. 272-274.

192

S. Crowther and J. C. Taylor, The Gospel on the Banks of the Niger (London, 1859), pp. 287 sq. Mr. Taylor's information is repeated in West African Countries and Peoples, by J. Africanus B. Horton (London, 1868), pp. 180 sq.

193

J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 304-310, 340; compare id. pp. 435, 480, 768. The “slaves of the Earth-gods” are children whom women have obtained through prayers offered to Agbasia, the greatest of the Earth-gods. When such a child is born, it is regarded as the slave of Agbasia; and the mother dedicates it to the service of the god, as in similar circumstances Hannah dedicated Samuel to the Lord (1 Samuel i.). If the child is a girl, she is married to the priest's son; if it is a boy, he serves the priest until his mother has given birth to a girl whom she exchanges for the boy. See J. Spieth, op. cit. pp. 448-450. In all such cases the original idea probably was that the child has been begotten in the woman by the god and therefore belongs to him as to his father, in the literal sense of the word.

194

T. E. Bowdich, Mission from Cape Coast Castle to Ashantee, New Edition (London, 1873), pp. 226-229.

195

A. B. Ellis, The Tshi-speaking Peoples of the Gold Coast (London, 1887), pp. 229 sq.

196

J. C. Reichenbach, “Etude sur le royaume d'Assinie,” Bulletin de la Société de Géographie (Paris), vii.ème Série, xi. (1890) p. 349.

197

Ramseyer and Kühne, Four Years in Ashantee (London, 1875), pp. 147-151; E. Perregaux, Chez les Achanti (Neuchatel, 1906), pp. 158-160.

198

H. Ling Roth, Great Benin (Halifax, England, 1903), pp. 76 sq.

199

A. C. Hollis, The Nandi (Oxford, 1909), pp. 46 sq.

200

Rev. J. Roscoe, The Baganda (London, 1911), p. 428.

201

F. Speckmann, Die Hermannsburger Mission in Afrika (Hermannsburg, 1876), pp. 150 sq.

202

L. Grout, Zulu-land (Philadelphia, n. d.), p. 161.

203

(South African) Folk-lore Journal, i. (1879) p. 135; Rev. H. Callaway, Religious System of the Amazulu, Part iii. p. 389 note.

204

Rev. J. Macdonald, Light in Africa, Second Edition (London, 1890), pp. 216 sq. On the conception of the two fire-sticks as husband and wife, see The Magic Art and the Evolution of Kings, ii. 208 sqq.

205

J. Shooter, The Kafirs of Natal (London, 1857), p. 27; N. Isaacs, Travels and Adventures in Eastern Africa (London, 1836), ii. 293; Dudley Kidd, The Essential Kafir (London, 1904), pp. 270, 271.

206

J. Macdonald, op. cit. p. 189.

207

Rev. J. Macdonald, Religion and Myth (London, 1893), pp. 136-138, from manuscript notes furnished by J. Sutton. Mr. Macdonald has described the custom more briefly in his Light in Africa, Second Edition (London, 1890), p. 189.

208

N. Isaacs, Travels and Adventures in Eastern Africa (London, 1836), ii. 292.

209

A. Delegorgue, Voyage dans l'Afrique Australe (Paris, 1847), ii. 237.

210

Above, vol. i. p. 240.

211

See The Dying God, pp. 36 sq. On the Zulu festival of first-fruits see also T. Arbousset et F. Daumas, Voyage d'Exploration au Nord-Est de la Colonie du Cap de Bonne Espérance (Paris, 1843), pp. 308 sq.; G. Fritsch, Die Eingeborenen Süd-Afrikas (Breslau, 1872), p. 143. Fritsch mentions that after executing a grotesque dance in the presence of the assembled multitude the king gives formal permission to eat of the new fruits by dashing a gourd or calabash to the ground. This ceremony of breaking the calabash is mentioned also by J. Shooter (Kafirs of Natal, p. 27), L. Grout (Zulu-land, p. 162), and Mr. Dudley Kidd (The Essential Kafir, p. 271). According to this last writer the calabash is filled with boiled specimens of the new fruits, and the king sprinkles the people with the cooked food, frequently spitting it out on them. Mr. Grout tells us (l. c.) that at the ceremony a bull is killed and its gall drunk by the king and the people. In killing it the warriors must use nothing but their naked hands. The flesh of the bull is given to the boys to eat what they like and burn the rest; the men may not taste it. See L. Grout, op. cit. p. 161. According to Shooter, two bulls are killed; the first is black, the second of another colour. The boys who eat the beef of the black bull may not drink till the next morning, else the king would be defeated in war or visited with some personal misfortune. See Shooter, op. cit. pp. 26 sq. According to another account the sacrifice of the bull, performed by the warriors of a particular regiment with their bare hands, takes place several weeks before the festival of first-fruits, and “the strength of the bull is supposed to enter into the king, thereby prolonging his health and strength.” See D. Leslie, Among the Zulus and Amatongas2 (Edinburgh, 1875), p. 91. For a general account of the Caffre festival of first-fruits, see Dudley Kidd, The Essential Kafir (London, 1904), pp. 270-272.

212

Rev. W. C. Willoughby, “Notes on the Totemism of the Becwana,” Journal of the Anthropological Institute, xxxv. (1905) pp. 311-313. It is very remarkable that among several Bantu tribes the cohabitation of husband and wife is enjoined as a religious or magical rite on a variety of solemn occasions, such as after the death of a son or daughter, the circumcision of a child, the first menstruation of a daughter, the occupation of a new house or of a new village, etc. For examples see C. W. Hobley, Ethnology of A-Kamba and other East African Tribes (Cambridge, 1910), pp. 58, 59, 60, 65, 67, 69, 74; H. A. Junod, “Les Conceptions physiologiques des Bantou Sud-Africains et leurs tabous,” Revue d'Ethnographie et de Sociologie, i. (1910) p. 148; Rev. J. Roscoe, The Baganda (London, 1911), pp. 48, 144, 357, 363, 378, 428, etc.; id., “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) pp. 59, 61. Among the Baganda the act of stepping or leaping over a woman is regarded as equivalent to cohabitation with her, and is accepted as a ritual substitute for it (J. Roscoe, The Baganda, p. 357 note). The ideas on which this custom of ceremonial cohabitation is based are by no means clear.

213

Ch. Croonenberghs, S.J., “La fête de la Grande Danse dans le haut Zambeze,” Les Missions Catholiques, xiv. (1882) pp. 230-234; L. Decle, Three Years in Savage Africa (London, 1898), pp. 157 sq. The two accounts supplement each other. I have combined features from both in the text.

214

H. Tönjes, Ovamboland, Land, Leute, Mission (Berlin, 1911), pp. 200 sq.

215

V. Frič and P. Radin, “Contributions to the Study of the Bororo Indians,” Journal of the Anthropological Institute, xxxvi. (1906) p. 392.

216

The ceremony is described independently by James Adair, History of the American Indians (London, 1775), pp. 96-111; W. Bartram, Travels through North and South Carolina, Georgia, East and West Florida (London, 1792), pp. 507 sq.; A. Hodgson, Letters from North America (London, 1824), i. 131 sq.; B. Hawkins, “Sketch of the Creek Country,” in Collections of the Georgia Historical Society, iii. (Savannah, 1848) pp. 75-78; A. A. M'Gillivray, in H. R. Schoolcraft's Indian Tribes of the United States (Philadelphia, 1853-1856), v. 267 sq.; F. G. Speck, Ethnology of the Yuchi Indians (Philadelphia, 1909), pp. 112-131. The fullest descriptions are those of Adair and Speck. In the text I have chiefly followed Adair, our oldest authority. A similar ceremony was observed by the Cherokees. See the description (from an unpublished MS. of J. H. Payne, author of Home, Sweet Home) in “Observations on the Creek and Cherokee Indians, by William Bartram, 1789, with prefatory and supplementary notes by E. G. Squier,” Transactions of the American Ethnological Society, vol. iii. Part i. (1853) p. 75. The Indians of Alabama also held a great festival at their harvest in July. They passed the day fasting, lit a new fire, purged themselves, and offered the first-fruits to their Manitoo: the ceremony ended with a religious dance. See Bossu, Nouveaux Voyages aux Indes occidentales (Paris, 1768), ii. 54. These Indians of Alabama were probably either the Creeks or the Cherokees.

217

W. Bartram, Travels, p. 507.

218

So amongst the Cherokees, according to J. H. Payne, an arbour of green boughs was made in the sacred square; then “a beautiful bushy-topped shade-tree was cut down close to the roots, and planted in the very centre of the sacred square. Every man then provided himself with a green bough.”

219

So Adair. Bartram, on the other hand, as we have seen, says that the people provided themselves with new household utensils.

220

B. Hawkins, “Sketch,” etc., p. 76.

221

F. G. Speck, Ethnology of the Yuchi Indians (Philadelphia, 1909), pp. 86-89, 105-107, 112-131.

222

Th. Waitz, Anthropologie der Naturvölker, iii. (Leipsic, 1862) p. 42; A. S. Gatschet, A Migration Legend of the Creek Indians, i. (Philadelphia, 1884) pp. 66 sqq.; Totemism and Exogamy, iii. 167.

223

C. MacCauley, “Seminole Indians of Florida,” Fifth Annual Report of the Bureau of Ethnology (Washington, 1887), pp. 522 sq.

224

That is, the grand chief of the nation. All the chiefs of the Natchez were called Suns and were connected with the head chief or Great Sun, who bore on his breast an image of the sun and claimed to be descended from the luminary. See Bossu, Nouveaux Voyages aux Indes occidentales (Paris, 1768), i. 42.

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