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Custom and Myth
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Paus. x. 24.
36
Bleek, Bushman Folklore, pp. 6-8.
37
Theal, Kaffir Folklore, pp. 161-167.
38
Brough Smith, i. 432-433.
39
i. 338.
40
Rel. de la Nouvelle-France (1636), p. 114.
41
Codrington, in Journal Anthrop. Inst. Feb. 1881. There is a Breton Märchen of a land where people had to ‘bring the Dawn’ daily with carts and horses. A boy, whose sole property was a cock, sold it to the people of this country for a large sum, and now the cock brings the dawn, with a great saving of trouble and expense. The Märchen is a survival of the state of mind of the Solomon Islanders.
42
Selected Essays, i. 460.
43
Ibid. i. 311.
44
Ueber Entwicklungsstufen der Mythenbildung (1874), p. 148.
45
ii. 127.
46
G. D. M., ii. 127, 129.
47
Gr. My., i. 144.
48
De Abst., ii. 202, 197.
49
Rel. und Myth., ii. 3.
50
Ursprung der Myth., pp. 133, 135, 139, 149.
51
Contemporary Review, Sept. 1883.
52
Rev. de l’Hist. rel. i. 179.
53
That Pururavas is regarded as a mortal man, in relations with some sort of spiritual mistress, appears from the poem itself (v. 8, 9, 18). The human character of Pururavas also appears in R. V. i. 31, 4.
54
Selected Essays, i. 408.
55
The Apsaras is an ideally beautiful fairy woman, something ‘between the high gods and the lower grotesque beings,’ with ‘lotus eyes’ and other agreeable characteristics. A list of Apsaras known by name is given in Meyer’s Gandharven-Kentauren, p. 28. They are often regarded as cloud-maidens by mythologists.
56
Selected Essays, i. p. 405.
57
Cf. ruber, rufus, O. H. G. rôt, rudhira, ερυθρος; also Sanskrit, ravi, sun.
58
Myth. Ar. Nat., ii. 81.
59
R. V. iii. 29, 3.
60
36
Bleek, Bushman Folklore, pp. 6-8.
37
Theal, Kaffir Folklore, pp. 161-167.
38
Brough Smith, i. 432-433.
39
i. 338.
40
Rel. de la Nouvelle-France (1636), p. 114.
41
Codrington, in Journal Anthrop. Inst. Feb. 1881. There is a Breton Märchen of a land where people had to ‘bring the Dawn’ daily with carts and horses. A boy, whose sole property was a cock, sold it to the people of this country for a large sum, and now the cock brings the dawn, with a great saving of trouble and expense. The Märchen is a survival of the state of mind of the Solomon Islanders.
42
Selected Essays, i. 460.
43
Ibid. i. 311.
44
Ueber Entwicklungsstufen der Mythenbildung (1874), p. 148.
45
ii. 127.
46
G. D. M., ii. 127, 129.
47
Gr. My., i. 144.
48
De Abst., ii. 202, 197.
49
Rel. und Myth., ii. 3.
50
Ursprung der Myth., pp. 133, 135, 139, 149.
51
Contemporary Review, Sept. 1883.
52
Rev. de l’Hist. rel. i. 179.
53
That Pururavas is regarded as a mortal man, in relations with some sort of spiritual mistress, appears from the poem itself (v. 8, 9, 18). The human character of Pururavas also appears in R. V. i. 31, 4.
54
Selected Essays, i. 408.
55
The Apsaras is an ideally beautiful fairy woman, something ‘between the high gods and the lower grotesque beings,’ with ‘lotus eyes’ and other agreeable characteristics. A list of Apsaras known by name is given in Meyer’s Gandharven-Kentauren, p. 28. They are often regarded as cloud-maidens by mythologists.
56
Selected Essays, i. p. 405.
57
Cf. ruber, rufus, O. H. G. rôt, rudhira, ερυθρος; also Sanskrit, ravi, sun.
58
Myth. Ar. Nat., ii. 81.
59
R. V. iii. 29, 3.
60
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