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

637

Homer, Iliad, xviii. 570; Herodotus, ii. 79; Pausanias, ix. 29. 6-9; Conon, Narrat. 19. For the form Ailinus see Suidas, s. v.; Euripides, Orestes, 1395; Sophocles, Ajax, 627. Compare Moschus, Idyl. iii. 1; Callimachus, Hymn to Apollo, 20. See Greve, s. v. “Linos,” in W. H. Roscher's Ausführliches Lexikon der griech, und röm. Mythologie, ii. 2053 sqq.

638

Conon, Narrat. 19.

639

F. C. Movers, Die Phönizier, i. (Bonn, 1841), p. 246; W. Mannhardt, Antike Wald- und Feldkulte (Berlin, 1877), p. 281. In Hebrew the expression would be oï lanu (אוי לנו), which occurs in 1 Samuel, iv. 7 and 8; Jeremiah, iv. 13, vi. 4. However, the connexion of the Linus song with the lament for Adonis is regarded by Baudissin as very doubtful. See W. W. Graf Baudissin, Adonis und Esmun (Leipsic, 1911), p. 360, note 3.

640

Pausanias, ix. 29. 8.

641

Julius Pollux, iv. 54; Athenaeus, xiv. 11, pp. 619 f-620 a; Hesychius, svv. Βῶρμον and Μαριανουνὸς θρῆνος.

642

The story was told by Sositheus in his play of Daphnis. His verses have been preserved in the tract of an anonymous writer. See Scriptores rerum mirabilium Graeci, ed. A. Westermann (Brunswick, 1839), pp. 220 sq.; also Athenaeus, x. 8, p. 415 b; Scholiast on Theocritus, x. 41; Photius, Lexicon, Suidas, and Hesychius, s. v. “Lityerses”; Apostolius, Centur. x. 74; Servius, on Virgil, Bucol. viii. 68. Photius mentions the sickle with which Lityerses beheaded his victims. Servius calls Lityerses a king and says that Hercules cut off his head with the sickle that had been given him to reap with. Lityerses is the subject of a special study by W. Mannhardt (Mythologische Forschungen, pp. 1 sqq.), whom I follow. Compare O. Crusius, s. v. “Lityerses,” in W. H. Roscher's Ausführliches Lexikon der griech. und röm. Mythologie, ii. 2065 sqq.

643

Julius Pollux, iv. 54.

644

In this comparison I closely follow W. Mannhardt, Mythologische Forschungen, pp. 18 sqq.

645

Compare above, pp. 134, 136, 137 sq., 140, 142, 143, 144, 145, 147 sq., 149, 164 sq. On the other hand, the last sheaf is sometimes an object of desire and emulation. See above, pp. 136, 141, 153, 154 sq., 156, 162 note 3, 165. It is so at Balquhidder also (Folk-lore Journal, vi. 269); and it was formerly so on the Gareloch, Dumbartonshire, where there was a competition for the honour of cutting it, and handfuls of standing corn used to be hidden under sheaves in order that the last to be uncovered should form the Maiden. – (From the information of Archie Leitch. See pp. 157 sq.)

646

W. Mannhardt, Mythologische Forschungen, pp. 19 sq.

647

A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 342.

648

W. Mannhardt, Mythologische Forschungen, p. 20; F. Panzer, Beitrag zur deutschen Mythologie (Munich, 1848-1855), ii. p. 217, § 397; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 222, § 69.

649

Above, pp. 167 sq.

650

W. Mannhardt, Mythologische Forschungen, p. 22.

651

W. Mannhardt, Mythologische Forschungen, p. 22.

652

Ibid. pp. 22 sq.

653

Ibid. p. 23.

654

Ibid. pp. 23 sq.

655

Ibid. p. 24.

656

Ibid. p. 24.

657

Ibid. p. 24.

658

Ibid. pp. 24 sq.

659

Ibid. p. 25.

660

P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), ii. 65.

661

A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 223, § 70.

662

W. Mannhardt, Mythologische Forschungen, pp. 25 sq.

663

C. A. Elliot, Hoshangábád Settlement Report, p. 178, quoted in Panjab Notes and Queries, iii. §§ 8, 168 (October and December, 1885); W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), ii. 306.

664

W. Crooke, op. cit. ii. 306 sq.

665

W. Mannhardt, Mythologische Forschungen, p. 31.

666

Ibid. p. 334.

667

Ibid. p. 330.

668

Ibid.

669

Ibid. p. 331.

670

W. Mannhardt, Mythologische Forschungen, p. 335.

671

Ibid. p. 335.

672

Above, pp. 135, 146.

673

J. Nicholson, Folk-lore of East Yorkshire (London, Hull, and Driffield, 1890), p. 28, supplemented by a letter of the author's addressed to Mr. E. S. Hartland and dated 33 Leicester Street, Hull, 11th September, 1890. I have to thank Mr. E. S. Hartland for calling my attention to the custom and allowing me to see Mr. Nicholson's letter.

674

W. Mannhardt, Die Korndämonen, p. 26.

675

Above, pp. 149 sq.

676

W. Mannhardt, Mythologische Forschungen, p. 50.

677

Ibid. pp. 50 sq.

678

See above, pp. 146, 170 note 1; Adonis, Attis, Osiris, Second Edition, pp. 195 sqq.

679

W. Mannhardt, Mythologische Forschunge pp. 32 sqq. Compare K. Bartsch, Sagen, Märchen und Gebräuche aus Meklenburg (Vienna, 1879-1880), ii. 296 sq.; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), ii. 62 sq.; A. John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 193; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 221, § 61; R. Krause, Sitten, Gebräuche und Aberglauben in Westpreussen (Berlin, preface dated March, 1904), p. 51; Revue des Traditions populaires, iii. (1888) p. 598.

680

W. Mannhardt, Mythologische Forschungen, pp. 35 sq.

681

Ibid. p. 36.

682

A. John, Sitte, Brauch, und Volksglaube im deutschen Westböhmen, (Prague, 1905), p. 194.

683

O. Hartung, “Zur Volkskunde aus Anhalt,” Zeitschrift des Vereins für Volkskunde, vii. (1897) p. 153.

684

J. Lecœur, Esquisses du Bocage Normand (Condé-sur-Noireau, 1883-1887), ii. 240 sq.

685

W. Mannhardt, Mythologische Forschungen, p. 36.

686

For the evidence, see ibid. p. 36, note 2. The “key” in the European custom is probably intended to serve the same purpose as the “knot” in the Cingalese custom, as to which see Taboo and the Perils of the Soul, pp. 308 sq.

687

From a letter written to me by Colonel Henry Wilson, of Farnborough Lodge, Farnborough, Kent. The letter is dated 21st March, 1901.

688

“Notes on Harvest Customs,” The Folk-lore Journal, vii. (1889) pp. 52 sq.

689

C. Lumholtz, Unknown Mexico (London, 1903), i. 214 sq.

690

Compare Adonis, Attis, Osiris, Second Edition, pp. 75 sq.

691

K. Vetter, Komm herüber und hilf uns! Heft 2 (Barmen, 1898), p. 7.

692

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. 137. As to influence which the spirits of the dead are thought to exercise on the growth of the crops, see above, pp. 103 sq., and below, vol. ii. pp. 109 sqq.

693

W. Mannhardt, Mythologische Forschungen, p. 39.

694

W. Mannhardt, Mythologische Forschungen, pp. 39 sq.

695

Ibid. p. 40. For the speeches made by the woman who binds the stranger or the master, see ibid. p. 41; C. Lemke, Volksthümliches in Ostpreussen (Mohrungen, 1884-1887), i. 23 sq.

696

W. Mannhardt, Mythologische Forschungen, pp. 41 sq.

697

W. Mannhardt, op. cit. p. 42. See also above, p. 150.

698

W. Mannhardt, op. cit. p. 42. See above, p. 149. In Thüringen a being called the Rush-cutter (Binsenschneider) used to be much dreaded. On the morning of St. John's Day he was wont to walk through the fields with sickles tied to his ankles cutting avenues in the corn as he walked. To detect him, seven bundles of brushwood were silently threshed with the flail on the threshing-floor, and the stranger who appeared at the door of the barn during the threshing was the Rush-cutter. See A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 221. With the Binsenschneider compare the Bilschneider and Biberschneider (F. Panzer, Beitrag zur deutschen Mythologie, Munich, 1848-1855, ii. pp. 210 sq., §§ 372-378).

699

W. Mannhardt, Mythologische Forschungen, pp. 47 sq.

700

W. Mannhardt, op. cit. p. 48.

701

W. Mannhardt, l. c.

702

Ibid. pp. 48 sq.

703

W. Mannhardt, Mythologische Forschungen, p. 49.

704

Ibid. p. 337.

705

Ibid.

706

W. Mannhardt, Mythologische Forschungen, pp. 337 sq.

707

A. John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 189.

708

A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 224, § 74.

709

Bavaria, Landes- und Volkskunde des Königreichs Bayern (Munich, 1860-1867), iii. 343 sq.

710

Zeitschrift des Vereins für Volkskunde, vii. (1897) p. 154.

711

P. Drechsler, Sitte, Brauch, und Volksglaube in Schlesien (Leipsic, 1903-1906), ii. 64, § 419.

712

W. R. S. Ralston, Songs of the Russian People, Second Edition (London, 1872), pp. 251 sq. As to Perun, the old Slavonic thunder-god, see The Magic Art and the Evolution of Kings, ii. 365.

713

Rev. Walter Gregor, Notes on the Folk-lore of the North-east of Scotland (London, 1881), p. 182.

714

See above, pp. 136 sqq.

715

A. Germain, “Note zur Zanzibar et la Côte Orientale d'Afrique,” Bulletin de la Société de Géographie (Paris), Vème Série, xvi. (1868) p. 555.

716

E. Modigliani, Un Viaggio a Nías (Milan, 1890), p. 593.

717

J. Spieth, Die Ewe-Stämme (Berlin, 1906), p. 303. In the Central Provinces of India “sometimes the oldest man in the house cuts the first five bundles of the crop and they are afterwards left in the fields for the birds to eat. And at the end of harvest the last one or two sheaves are left standing in the field and any one who likes can cut and carry them away. In some localities the last sheaves are left standing in the field and are known as barhona, or the giver of increase. Then all the labourers rush together at this last patch of corn and tear it up by the roots; everybody seizes as much as he can [and] keeps it, the master having no share in this patch. After the barhona has been torn up all the labourers fall on their faces to the ground and worship the field” (A. E. Nelson, Central Provinces Gazetteers, Bilaspur District, vol. A, 1910, p. 75). This quotation was kindly sent to me by Mr. W. Crooke; I have not seen the original. It seems to shew that in the Central Provinces the last corn is left standing on the field as a portion for the corn-spirit, and that he is believed to be immanent in it; hence the name of “the giver of increase” bestowed on it, and the eagerness with which other people, though not the owner of the land, seek to appropriate it.

718

See above, pp. 93 sq.

719

See above, pp. 36, 74.

720

Leviticus, xix. 9 sq., xxiii. 22; Deuteronomy, xxiv. 19-21.

721

See above, pp. 46 sq., 53 sqq., and below, vol. ii. pp. 109 sqq.

722

W. Mannhardt, Mythologische Forschungen, pp. 49 sq.; A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 254, § 400; M. Töppen, Aberglaube aus Masuren2 (Danzig, 1867), p. 57. The same belief is held and acted upon in Japan (L. Hearn, Glimpses of Unfamiliar Japan, London, 1904, ii. 603).

723

The explanation of the custom is W. Mannhardt's (Mythologische Forschungen, p. 49).

724

Odyssey, xvii. 485 sqq. Compare Plato, Sophist, p. 216 A.

725

A. C. Kruijt, “Mijne eerste ervaringen te Poso,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxvi. (1892) p. 402.

726

For throwing him into the water, see p. 225.

727

Cieza de Leon, Travels, translated by C. R. Markham, p. 203 (Hakluyt Society, London, 1864).

728

Juan de Velasco, Histoire du Royaume de Quito, i. (Paris, 1840) pp. 121 sq. (Ternaux-Compans, Voyages, Relations et Mémoires Originaux pour servir à l'Histoire de la Découverte de l'Amérique, vol. xviii.).

729

Brasseur de Bourbourg, Histoire des Nations civilisées du Mexique et de l'Amérique Centrale (Paris, 1857-1859), i. 274; H. H. Bancroft, Native Races of the Pacific States (London, 1875-1876), ii. 340.

730

Brasseur de Bourbourg, “Aperçus d'un voyage dans les États de San-Salvador et de Guatemala,” Bulletin de la Société de Géographie (Paris), IVème Série, xiii. (1857) pp. 278 sq.

731

Herrera, quoted by A. Bastian, Die Culturländer des alten Amerika (Berlin, 1878), ii. 379 sq. See Adonis, Attis, Osiris, Second Edition, pp. 338 sq.

732

E. James, Account of an Expedition from Pittsburgh to the Rocky Mountains (London, 1823), ii. 80 sq.; H. R. Schoolcraft, Indian Tribes of the United States (Philadelphia, 1853-1856), v. 77 sqq.; J. De Smet, in Annales de la Propagation de la Foi, xi. (1838) pp. 493 sq.; id., in Annales de la Propagation de la Foi, xv. (1843) pp. 277-279; id., Voyages aux Montagnes Rocheuses, Nouvelle Edition (Paris and Brussels, 1873), pp. 121 sqq. The accounts by Schoolcraft and De Smet of the sacrifice of the Sioux girl are independent and supplement each other. According to De Smet, who wrote from the descriptions of four eye-witnesses, the procession from hut to hut for the purpose of collecting wood took place on the morning of the sacrifice. Another description of the sacrifice is given by Mr. G. B. Grinnell from the recollection of an eye-witness (Pawnee Hero Stories and Folk-tales, New York, 1889, pp. 362-369). According to this last account the victim was shot with arrows and afterwards burnt. Before the body was consumed in the fire a man pulled out the arrows, cut open the breast of the victim, and having smeared his face with the blood ran away as fast as he could.

733

J. B. Labat, Relation historique de l'Ethiopie occidentale (Paris, 1732), i. 380.

734

John Adams, Sketches taken during Ten Voyages in Africa between the years 1786 and 1800 (London, n. d.), p. 25.

735

P. Bouche, La Côte des Esclaves (Paris, 1885), p. 132.

736

T. Arbousset et F. Daumas, Voyage d'exploration au Nord-est de la Colonie du Cap de Bonne-Espérance (Paris, 1842), pp. 117 sq. The custom has probably long been obsolete.

737

From information given me by my friend the Rev. John Roscoe, who resided for some time among the Wamegi and suppressed the sacrifice in 1886.

738

F. Blumentritt, “Das Stromgebiet des Rio Grande de Mindanao,” Petermanns Mitteilungen, xxxvii. (1891) p. 110.

739

A. Schadenberg, “Beiträge zur Kenntniss der im Innern Nordluzons lebenden Stämme,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1888, p. (39) (bound with Zeitschrift für Ethnologie, xx. 1888).

740

Schadenberg, in Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1889, p. (681) (bound with Zeitschrift für Ethnologie, xxi. 1889).

741

(Sir) J. G. Scott and J. P. Hardiman, Gazetteer of Upper Burma and the Shan States (Rangoon, 1900-1901), Part i. vol. i. pp. 493-509.

742

Col. R. G. Woodthorpe, “Some Account of the Shans and Hill Tribes of the States on the Mekong,” Journal of the Anthropological Institute, xxvi. (1897) p. 24.

743

For a general description of the country and the tribes see L. A. Waddell, “The Tribes of the Brahmaputra Valley,” Journal of the Asiatic Society of Bengal, lxix. Part iii. (Calcutta, 1901), pp. 1-127.

744

Miss G. M. Godden, “Naga and other Frontier Tribes of North-Eastern India,” Journal of the Anthropological Institute, xxvii. (1898) pp. 9 sq., 38 sq.

745

North Indian Notes and Queries, i. p. 4, § 15 (April 1891).

746

Panjab Notes and Queries, ii. pp. 127 sq., § 721 (May 1885).

747

Rev. P. Dehon, S.J., “Religion and Customs of the Uraons,” Memoirs of the Asiatic Society of Bengal, vol. i. No. 9 (Calcutta, 1906), pp. 141 sq.

748

Major S. C. Macpherson, Memorials of Service in India (London, 1865), pp. 113-131; Major-General John Campbell, Wild Tribes of Khondistan (London, 1864), pp. 52-58, etc. Compare Mgr. Neyret, Bishop of Vizagapatam, in Annales de la Propagation de la Foi, xxiii. (1851) pp. 402-404; E. Thurston, Ethnographic Notes on Southern India (Madras, 1906), pp. 510-519; id., Castes and Tribes of Southern India (Madras, 1909), iii. 371-385.

749

J. Campbell, op. cit. p. 56.

750

S. C. Macpherson, op. cit. pp. 115 sq.

751

S. C. Macpherson, op. cit. pp. 117 sq.; J. Campbell, op. cit. p. 112.

752

S. C. Macpherson, op. cit. pp. 117 sq.

753

S. C. Macpherson, op. cit. p. 118.

754

J. Campbell, op. cit. pp. 54 sq.

755

J. Campbell, op. cit. pp. 55, 112.

756

S. C. Macpherson, op. cit. p. 119; J. Campbell, op. cit. p. 113.

757

S. C. Macpherson, op. cit. p. 127. Instead of the branch of a green tree, Campbell mentions two strong planks or bamboos (p. 57) or a slit bamboo (p. 182).

758

J. Campbell, op. cit. pp. 56, 58, 120.

759

E. T. Dalton, Descriptive Ethnology of Bengal (Calcutta, 1872), p. 288, quoting Colonel Campbell's Report.

760

J. Campbell, op. cit. p. 126. The elephant represented the Earth Goddess herself, who was here conceived in elephant-form (Campbell, op. cit. pp. 51, 126). In the hill tracts of Goomsur she was represented in peacock-form, and the post to which the victim was bound bore the effigy of a peacock (Campbell, op. cit. p. 54).

761

S. C. Macpherson, op. cit. p. 130. In Mexico also the tears of the human victims were sometimes regarded as an omen of rain (B. de Sahagun, Histoire générale des Choses de la Nouvelle Espagne, traduite par D. Jourdanet et R. Simeon, Paris, 1880, bk. ii. ch. 20, p. 86).

762

E. T. Dalton, Descriptive Ethnology of Bengal, p. 288, referring to Colonel Campbell's Report.

763

S. C. Macpherson, op. cit. p. 129. Compare J. Campbell, op. cit. pp. 55, 58, 113, 121, 187.

764

J. Campbell, op. cit. p. 182.

765

S. C. Macpherson, op. cit. p. 128; E. T. Dalton, Descriptive Ethnology of Bengal, p. 288.

766

J. Campbell, op. cit. pp. 55, 182.

767

J. Campbell, op. cit. p. 187.

768

E. Thurston, Castes and Tribes of Southern India (Madras, 1909), iii. 381-385.

769

J. Campbell, op. cit. p. 112.

770

S. C. Macpherson, op. cit. p. 118.

771

Above, pp. 239, 240, 244.

772

Above, p. 134.

773

Above, pp. 134, 157 sqq.

774

Above, p. 223.

775

Above, p. 224.

776

Above, p. 170, with the references in note 1; Adonis, Attis, Osiris, Second Edition, pp. 195-197.

777

See above, p. 217.

778

Above, p. 224.

779

W. Mannhardt, Die Korndämonen, p. 5.

780

H. Pfannenschmid, Germanische Erntefeste (Hanover, 1878), p. 98.

781

Above, p. 217. It is not expressly said that he was wrapt in a sheaf.

782

Above, pp. 225 sq., 229 sq.

783

See The Dying God, pp. 160 sqq.

784

See Adonis, Attis, Osiris, Second Edition, pp. 231 sqq., 239 sq.

785

See The Magic Art and the Evolution of Kings, ii. 47 sqq.

786

I do not know when the corn is reaped in Phrygia; but the high upland character of the country makes it likely that harvest is later there than on the coasts of the Mediterranean.