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

Pausanias, ii. 35. 1; Scholiast on Aristophanes, Acharn. 146; Etymologicum Magnum, s. v. Ἀπατούρια, p. 118. 54 sqq.; Suidas, s. vv. Ἀπατούρια and μελαναίγιδα Διόνυσον; Nonnus, Dionys. xxvii. 302. Compare Conon, Narrat. 39, where for Μελανθίδῃ we should perhaps read Μελαναίγιδι.

86

Pausanias, ii. 13. 6. On their return from Troy the Greeks are said to have found goats and an image of Dionysus in a cave of Euboea (Pausanias, i. 23. 1).

87

Apollodorus, Bibliotheca, iii. 4. 3.

88

Ovid, Metam. v. 329; Antoninus Liberalis, Transform. 28; Mythographi Vaticani, ed. G. H. Bode, i. 86, p. 29.

89

Arnobius, Adversus nationes, v. 19. Compare Suidas, s. v. αἰγίζειν. As fawns appear to have been also torn in pieces at the rites of Dionysus (Photius, Lexicon, s. v. νεβρίζειν; Harpocration, s. v. νεβρίζων), it is probable that the fawn was another of the god's embodiments. But of this there seems no direct evidence. Fawn-skins were worn both by the god and his worshippers (Cornutus, Theologiae Graecae Compendium, 30). Similarly the female Bacchanals wore goat-skins (Hesychius, s. v. τραγηφόροι).

90

Mr. Duncan, quoted by Commander R. C. Mayne, Four Years in British Columbia and Vancouver Island (London, 1862), pp. 284-288. The instrument which made the screeching sound was no doubt a bull-roarer, a flat piece of stick whirled at the end of a string so as to produce a droning or screaming note according to the speed of revolution. Such instruments are used by the Koskimo Indians of the same region at their cannibal and other rites. See Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the U.S. National Museum for 1895 (Washington, 1897), pp. 610, 611.

91

Fr. Boas, op. cit. pp. 437-443, 527 sq., 536, 537 sq., 579, 664; id., in “Fifth Report on the North-western Tribes of Canada,” Report of the British Association for 1889, pp. 54-56 (separate reprint); id., in “Sixth Report on the North-western Tribes of Canada,” Report of the British Association for 1890, pp. 62, 65 sq. (separate reprint). As to the rules observed after the eating of human flesh, see Taboo and the Perils of the Soul, pp. 188-190.

92

Fr. Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the U.S. National Museum for 1895 (Washington, 1897), pp. 649 sq., 658 sq.; id., in “Sixth Report on the North-western Tribes of Canada,” Report of the British Association for 1890, p. 51; (separate reprint); id., “Seventh Report on the North-western Tribes of Canada,” Report of the British Association for 1891, pp. 10 sq. (separate reprint); id., “Tenth Report on the North-western Tribes of Canada,” Report of the British Association for 1895, p. 58 (separate reprint).

93

G. M. Dawson, Report on the Queen Charlotte Islands, 1878 (Montreal, 1880), pp. 125 b, 128 b.

94

J. R. Swanton, Contributions to the Ethnology of the Haida (Leyden and New York, 1905), pp. 156, 160 sq., 170 sq., 181 (The Jesup North Pacific Expedition, Memoir of the American Museum of Natural History). For details as to the practice of these savage rites among the Indian coast tribes of British Columbia, see my Totemism and Exogamy (London, 1910), iii. pp. 501, 511 sq., 515 sq., 519, 521, 526, 535 sq., 537, 539 sq., 542 sq., 544, 545.

95

A. Leared, Morocco and the Moors (London, 1876), pp. 267-269. Compare Budgett Meakin, The Moors (London, 1902), pp. 331 sq. The same order of fanatics also exists and holds similar orgies in Algeria, especially at the town of Tlemcen. See E. Doutté, Les Aïssâoua à Tlemcen (Châlons-sur-Marne, 1900), p. 13.

96

Varro, Rerum rusticarum, i. 2. 19; Virgil, Georg. ii. 376-381, with the comments of Servius on the passage and on Aen. iii. 118; Ovid, Fasti, i. 353 sqq.; id., Metamorph. xv. 114 sq.; Cornutus, Theologiae Graecae Compendium, 30.

97

Euripides, Bacchae, 138 sq.: ἀγρεύων αἷμα τραγοκτόνον, ὠμοφάγον χάριν.

98

Schol. on Aristophanes, Frogs, 357.

99

Hera αἰγοφάγος at Sparta, Pausanias, iii. 15. 9; Hesychius, s. v. αἰγοφάγος (compare the representation of Hera clad in a goat's skin, with the animal's head and horns over her head, Müller-Wieseler, Denkmäler der alten Kunst, i. No. 229 b; and the similar representation of the Lanuvinian Juno, W. H. Roscher, Lexikon d. griech. u. röm. Mythologie, ii. 605 sqq.); Zeus αἰγοφάγος, Etymologicum Magnum, s. v. αἰγοφάγος, p. 27. 52 (compare Scholiast on Oppianus, Halieut. iii. 10; L. Stephani, in Compte-Rendu de la Commission Impériale Archéologique pour l'année 1869 (St. Petersburg, 1870), pp. 16-18); Apollo ὀψοφάγος at Elis, Athenaeus, viii. 36, p. 346 b; Artemis καπροφάγος in Samos, Hesychius, s. v. καπροφάγος; compare id., s. v. κριοφάγος. Divine titles derived from killing animals are probably to be similarly explained, as Dionysus αἰγόβολος (Pausanias, ix. 8. 2); Rhea or Hecate κυνοσφαγής (J. Tzetzes, Scholia on Lycophron, 77); Apollo λυκοκτόνος (Sophocles, Electra, 6); Apollo σαυροκτόνος (Pliny, Nat. Hist. xxxiv. 70).

100

See below, vol. ii. pp. 184, 194, 196, 197 sq., 233.

101

Porphyry, De abstinentia, ii. 55.

102

Pausanias, ix. 8. 2.

103

See The Dying God, pp. 163 sq.

104

Adonis, Attis, Osiris, Second Edition, pp. 332 sq.

105

Apollodorus, Bibliotheca, iii. 5. 1.

106

The Magic Art and the Evolution of Kings, i. 344, 345, 346, 352, 354, 366 sq.

107

Apollodorus, Bibliotheca, iii. 5. 1.

108

Herodotus, vii. 197; Apollodorus, Bibliotheca, i. 9. 1 sq.; Scholiast on Aristophanes, Clouds, 257; J. Tzetzes, Schol. on Lycophron, 21; Hyginus, Fabulae, 1-5. See The Dying God, pp. 161-163.

109

Clemens Romanus, Recognitiones, x. 24 (Migne's Patrologia Graeca, i. col. 1434).

110