The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12)

283

Geminus, l. c.

284

Geminus, Elementa Astronomiae, viii. 36-41.

285

Censorinus, De die natali, xviii. 5. As Eudoxus flourished in the fourth century b. c., some sixty or seventy years after Meton, who introduced the nineteen years' cycle to remedy the defects of the octennial cycle, the claim of Eudoxus to have instituted the latter cycle may at once be put out of court. The claim of Cleostratus, who seems to have lived in the sixth or fifth century b. c., cannot be dismissed so summarily; but for the reasons given in the text he can hardly have done more than suggest corrections or improvements of the ancient octennial cycle.

286

Geminus, Elementa Astronomiae, viii. 27. With far less probability Censorinus (De die natali, xviii. 2-4) supposes that the octennial cycle was produced by the successive duplication of biennial and quadriennial cycles. See below, pp. 86 sq.

287

L. Ideler, Handbuch der mathematischen und technischen Chronologie, ii. 605.

288

The Dying God, pp. 58 sqq. Speaking of the octennial cycle Censorinus observes that “Ob hoc in Graecia multae religiones hoc intervallo temporis summa caerimonia coluntur” (De die natali, xviii. 6). Compare L. Ideler, op. cit. ii. 605 sq.; G. F. Unger, “Zeitrechnung der Griechen und Römer,” in Iwan Müller's Handbuch der classischen Altertumswissenschaft, i.2 732 sq. The great age and the wide diffusion of the octennial cycle in Greece are rightly maintained by A. Schmidt (Handbuch der griechischen Chronologie, Jena, 1888, pp. 61 sqq.), who suggests that the cycle may have owed something to the astronomy of the Egyptians, with whom the inhabitants of Greece are known to have had relations from a very early time.

289

Aratus, Phaenomena, 733 sqq.; L. Ideler, Handbuch der mathematischen und technischen Chronologie, i. 255 sq.

290

Geminus, Elementa Astronomiae, viii. 15-45.

291

Macrobius, Saturnalia, i. 15. 9 sqq.; Livy, ix. 46. 5; Valerius Maximus, ii. 5. 2; Cicero, Pro Muraena, xi. 25; id., De legibus, ii. 12. 29; Suetonius, Divus Iulius, 40; Plutarch, Caesar, 59.

292

See The Dying God, pp. 92 sqq.

293

Plato, Meno, p. 81 a-c; Pindar, ed. Aug. Boeckh, vol. iii. pp. 623 sq., Frag. 98. See further The Dying God, pp. 69 sq.

294

Plutarch, Aristides, 21; Pausanias, ix. 2. 6.

295

See above, p. 80.

296

Pausanias, iv. 5. 10; compare Aristotle, Constitution of Athens, iii. 1; G. Gilbert, Handbuch der griechischen Staatsalterthumer, i.2 (Leipsic, 1893) pp. 122 sq.

297

See The Dying God, pp. 89-92.

298

L. Ideler, Handbuch der mathematischen und technischen Chronologie, ii. 606 sq.

299

Censorinus, De die natali, xviii. 2-4.

300

Censorinus, De die natali, xviii. 2.

301

L. Ideler, Handbuch der mathematischen und technischen Chronologie, i. 270.

302

Augustine, De civitate Dei, vii. 20. “In Cereris autem sacris praedicantur illa Eleusinia, quae apud Athenienses nobilissima fuerunt. De quibus iste [Varro] nihil interpretatur, nisi quod attinet ad frumentum, quod Ceres invenit, et ad Proserpinam, quam rapiente Orco perdidit. Et hanc ipsam dicit significare foecunditatem seminum… Dicit deinde multa in mysteriis ejus tradi, quae nisi ad frugum inventionem non pertineant.”

303

A. Baumeister, Denkmäler des classischen Altertums, i. 577 sq.; Drexler, s. v. "Gaia," in W. H. Roscher's Lexikon der griech. und röm. Mythologie, i. 1574 sqq.; L. R. Farnell, The Cults of the Greek States, iii. (Oxford, 1907) p. 27.

304

Pausanias, vii. 21. 11. At Athens there was a sanctuary of Earth the Nursing-Mother and of Green Demeter (Pausanias, i. 22. 3), but we do not know how the goddesses were represented.

305

L. R. Farnell, The Cults of the Greek States, iii. 256 with plate xxi. b.

306

The distinction between Demeter (Ceres) and the Earth Goddess is clearly marked by Ovid, Fasti, iv. 673 sq.:

“Officium commune Ceres et Terra tuentur;Haec praebet causam frugibus, illa locum.”

307

Dittenberger, Sylloge Inscriptionum Graecarum,2 Nos. 20, 408, 411, 587, 646, 647, 652, 720, 789. Compare the expression διώνυμοι θέαι applied to them by Euripides, Phoenissae, 683, with the Scholiast's note.

308

The substantial identity of Demeter and Persephone has been recognised by some modern scholars, though their interpretations of the myth do not altogether agree with the one adopted in the text. See F. G. Welcker, Griechische Götterlehre (Göttingen, 1857-1862), ii. 532; L. Preller, in Pauly's Realencyclopädie der classischen Altertumswissenschaft, vi. 106 sq.; F. Lenormant, in Daremberg et Saglio, Dictionnaire des Antiquités Grecques et Romaines, i. 2. pp. 1047 sqq.

309

Homeric Hymn to Demeter, 480 sqq.; Pindar, quoted by Clement of Alexandria, Strom. iii. 3. 17, p. 518, ed. Potter; Sophocles, quoted by Plutarch, De audiendis poetis, 4; Isocrates, Panegyricus, 6; Cicero, De legibus, ii. 14. 36; Aristides, Eleusin. vol. i. p. 421, ed. G. Dindorf.

310

A learned German professor has thought it worth while to break the poor butterfly argument on the wheel of his inflexible logic. The cruel act, while it proves the hardness of the professor's head, says little for his knowledge of human nature, which does not always act in strict accordance with the impulse of the syllogistic machinery. See Erwin Rohde, Psyche3 (Tübingen and Leipsic, 1903), i. 290 sqq.

311

1 Corinthians xv. 35 sqq.

312

See above, p. 71, with the footnote 5.

313

See above, pp. 74 sqq.

314

A. W. Nieuwenhuis, Quer durch Borneo (Leyden, 1904-1907), i. 156 sq.

315

A. W. Nieuwenhuis, op. cit. i. 164.

316

A. W. Nieuwenhuis, Quer durch Borneo, i. 164-167.

317

A. W. Nieuwenhuis, op. cit. i. 163. The motive assigned for the exclusion of strangers at the sowing festival applies equally to all religious rites. “In all religious observances,” says Dr. Nieuwenhuis, “the Kayans fear the presence of strangers, because these latter might frighten and annoy the spirits which are invoked.” On the periods of seclusion and quiet observed in connexion with agriculture by the Kayans of Sarawak, see W. H. Furness, Home-life of Borneo Head-hunters (Philadelphia, 1902), pp. 160 sqq.

318

A. W. Nieuwenhuis, op. cit. i. 167-169.

319

A. W. Nieuwenhuis, op. cit. i. 169.

320

A. W. Nieuwenhuis, Quer durch Borneo, i. 171-182.

321

A. W. Nieuwenhuis, op. cit. i. 169 sq.

322

A. W. Nieuwenhuis, op. cit. i. 163 sq.

323

A. W. Nieuwenhuis, Quer durch Borneo, ii. 130 sq. The game as to the religious significance of which Dr. Nieuwenhuis has no doubt is the masquerade performed by the Kayans of the Mahakam river, where disguised men personate spirits and pretend to draw home the souls of the rice from the far countries to which they may have wandered. See below, pp. 186 sq.

324

Ch. Keysser, “Aus dem Leben der Kaileute,” in R. Neuhauss, Deutsch Neu-Guinea, iii. (Berlin, 1911) pp. 3, 9 sq., 12 sq.

325

Ch. Keysser, op. cit. pp. 123-125.