Magic and Religion
31
J. A. I.. xvi. pp. 49, 50.
32
Op. cit., 1885, p. 54.
33
For concealment from women and children, see Howitt, J. A. I. xiii. p. 192.
34
Dawson, Aborigines of Australia, p. 49.
35
J. A. I. xiii. 1885, p. 142.
36
Op. cit. p. 194.
37
Two volumes. Nutt.
38
Legend of Perseus, i. 97.
39
Folk Lore, March 1899, p. 55.
40
Ridley, J. A. I., 1872, p. 282.
41
Folk Lore, March 1899, pp. 52, 53.
42
J. A. I. vol. xiv. p. 310.
43
See his and Mr. Fison's Kamilaroi and Kurnai, 1881.
44
North-West Central Queensland Aborigines, pp. 14, 36, 116, 153, 158, 165.
45
Eyre, vol. ii. pp. 355-357.
46
Aborigines of Victoria.
47
Arranged in lines from the literal translation, preserving the native idiom. Howitt, J. A. I. vol. xvi. pp. 330, 331.
48
Anthropologie, vi. p. 798.
49
Spencer and Gillen, p. 549.
50
G. B. i. p. 63.
51
G. B. ii. p. 51.
52
G. B. i. p. 71.
53
J. Dawson, Australian Aborigines, pp. 50, sq.
54
A. W. Howitt in Journal of the Anthropological Institute, xiii. (1884), 191.
55
Fison and A. W. Howitt, Kamilaroi and Kurnai, p. 255.
56
See A. W. Hewitt in Journal of the Anthropological Institute, xiii. (1884), p. 459.
57
See A. W. Howitt in Journal of the Anthropological Institute, xviii. (1889), pp. 32, sq. Religion is not mentioned here.
58
See Spencer and Gillen, Native Tribes of Central Australia.
59
E. M. Curr, The Australian Race, i. 45.
60
Native Tribes of South Australia, p. 260.
61
E. M. Curr, The Australian Race, i. 45.
62
Cf. Mr. Matthews and Mr. Crawley, J. A. I. xxiv. 413.
63
J. A. I. xiv. 1885, p. 521.
64
G. B. i. 72, note; J. A. I. xiii. p. 191 (1884).
65
J. A. I., 1885, p. 321, note 2.
66
G. B. i. 72, note 1. In the first edition of Myth, Ritual, and Religion I quoted Mr. Howitt's evidence of 1881. In the second edition I naturally cited his later testimony.
67
G. B. ii. 49, 50.
68
G. B. ii. 51, citing Brough Smyth's Aborigines of Victoria, ii. 311.
69
November 1894, pp. 158-198.
70
G. B. ii. 51-53.
71
For 'Fisher's Ghost' see Blackwood's Magazine, August 1897, p. 78 et seq.
72
J. A. I. xv. 4.
73
To be true to my own principles, I note a few points in Mr. Frazer's Australian evidence, published by him in J. A. I., November 1894.
Mr. Gason, an excellent witness, says that the Dieri think some souls turn into old trees or rocks, or 'as breath ascend to the heavens,' to 'Purriewillpanina.' The Dieri believe the Mooramoora created them and will look after their spirits (op. cit. p. 175). Mr. Frazer, however, calls the Mura Mura 'remote ancestral spirits,' who would have a difficulty, one thinks, in creating the Dieri. The names of the dead may not be mentioned (p. 176).
The station master at Powell's Creek denies that magic 'exists in any shape or form.' There are no religious dances, no belief in a future life (p. 180). Mr. Lindsay Crawford says 'nothing is known of the nature of souls.' For the last ten years this gentleman 'had held no communication with the natives at all, except with the rifle.' Perhaps his negative evidence is not very valuable, as he does not appear to have won the friendly confidence of the blacks. Mr. Matthews says: 'Many tribes believe future existence is regulated by due observances at burial according to the rites of the tribe' (p. 190). Mr. Foelsche, described by Dr. Stirling as 'a most intelligent and accurate observer, who knows the natives well,' contributes a belief in a benevolent creator, with a demiurge who made the blacks. He inhabits Teelahdlah, among the stars. 'He never dies.' He is 'a very good man,' not a 'spirit.' A subterranean being 'can read and write, and keeps a book' of men's actions. This is so manifestly due to European influence that I have not cited Mr. Foelsche's evidence. Mr. Foelsche 'knows of no magic or witchcraft being practised' (p. 197). The blacks believe that after death their souls 'go up'; they then point skywards (p. 198).
74
G.B. i. 72 note i. 77.
75
See 'The Theory of Loan Gods.'
76
J. A. I. January to June, 1900, No. 31, p. 27.
77
Asiatic Studies, ii. 172.
78
G. B. i. 77.
79
G. B. ii. 1.
80
G. B. ii. 1-59, and passim, almost.
81
G. B. i. 78, 79.
82
G. B. i. 81.
83
G. B. ii. 8; i. 232, 233.
84
G. B. i. 81-114.
85
G. B. i. 88, 89.
86
G. B. i. 86.
87
G. B. i. 72, note 1.
88
G. B. i. 86, 87.
89
G. B. i. 72.
90
G. B. i. 87.
91
G. B. i. 72, note.
92
G. B. ii. 75-80. The hypothesis is offered with all due diffidence.
93
G. B. iii. 424.
94
Natives of Central Australia, p. 246, note 1.
95
J. A. I., 1872, pp. 268, 269. Lang's Queensland, pp. 444, 445. Winslow, in Arber's Captain Smith, p. 768.
96
See 'The Theory of Loan-Gods,' supra.
97
G. B. i. xvii.
98
J. A. I., 1885, pp. 344-370.
99
Parenthetically, I may remark that many beliefs as to the future state originate in, or are confirmed by, visions of 'doctors' who visit the Hades or Paradise of a tribe, and by reports of men given up for dead, who recover and narrate their experiences. The case of Montezuma's aunt is familiar to readers of Mr. Prescott's Conquest of Mexico. The new religion of the Sioux is based on a similar vision. Anthropologists have given slight attention to these circumstances.
100
See my Modern Mythology, and introduction to my Homeric Hymns.
101
Roth, North-West Queensland Central Aborigines, p. 132. Spencer and Gillen, 575.
102
G. B. ii. 21. E. Palmer, J. A. I. xiii. p. 292.
103
Asiatic Studies, i. ix.
104
Primitive Culture, i. 379, 1871.
105
Spencer and Gillen, Natives of Central Australia.
106
G. B. i. 80, 81.
107
G. B. ii. 81.
108
Etudes Traditionistes. A. L.
109
G. B. i. 157.
110
G. B. ii. 1-5.
111
Modern Mythology, 'Myths of the Origin of Death.'
112
Spencer and Gillen, p. 476.
113
Mariner, ii. 127.
114
Making of Religion, chapters xi. – xiii.
115
G. B. ii. 1.
116
Prim. Cult. ii. 308, 1871; ii. 340, 1873. In the edition of 1891, Mr. Tylor, in accordance with his altered ideas, dropped his denial of borrowing, and said that Torngarsuk was later identified with the devil – a common result of missionary teaching, just as Saints under Protestantism became, or their statues became, 'idols.'
117
G. B. ii. 1. Meiners, Geschichte der Religionen, Hanover, 1806, 1807, i. p. 48.
118
E. I. Dodge, Our Wild Indians, p. 112.
119
"Le Jeune", Relations des Jésuites, 1633, p. 16; 1634, p. 13.
120
Callaway, Religion of the Amazulu, pp. 26, 27.
121
Thevet, Singularités de la France Antarctique, ch. 77. Paris, 1855. Andouagni is a creator, not addressed in prayer. See 'Science and Superstition,' pp. 10, 11.
122
Hymns in Maspero, Music de Boulaq, pp. 49, 50.
123
Religion of Babylon and Assyria, p. 483.
124
G. B. iii. 198.
125
G. B. ii. 3, 4, citing L. W. King, Babylonian Religion and Mythology, p. 8 (1899).
126
G. B. iii. 154.
127
Jastrow, The Religion of Babylonia and Assyria, p. 307. Boston, U.S., 1898.
128
Jastrow, p. 311.
129
G. B. ii. 2.
130
G. B. i. 77.
131
G. B. i. 77, 78.
132
G. B. ii. 1.
133
G. B. ii. 6.
134
G. B. ii. 56; i. 151 et. seq.
135
G. B. i. 80-82.
136
The mortals who incarnate gods are catalogued in G. B. vol. i. pp. 139-157. Not one is said to be put to death.
137
G. B. i. 80, 81.
138
G. B. ii. 6-8.
139
G. B. ii. 8-57.
140
G. B. i. 236.
141
G. B. ii. 11.
142
Emin Pasha in Central Africa, p. 91.
143
G. B. i. 155; compare ii. 10.
144
Callaway, Religion of the Amazulu, p. 122.
145
Here the facts of Dos Santos are confused. In volume i. p. 155 we read: 'The King of Quiteva, in Eastern Africa, ranks with the deity;' 'indeed, the Caffres acknowledge no other gods than their monarch, and to him they address those prayers which other nations are wont to prefer to heaven' (Dos Santos, Pinkerton, xvi. 682, 687, seq.). If the Caffres have no gods, a god cannot be incarnate in their king. But, elsewhere in Dos Santos (ii. p. 10), there is no 'King of Quiteva' (as in i. p. 155). Quiteva is no longer a district, but we read 'contiguous to the domains of the Quiteva;' a title like 'the Inca,' in fact, as Dos Santos tells us the Quiteva is 'the King of Sofala.' Is Sofala also known as Quiteva, and the King of Sofala as 'the Quiteva'? The King of Quiteva 'ranks with the deity' – though the Caffres have no deity for him to rank with (ii. 155). But when the Quiteva becomes 'King of Sofala' (ii. 10), the neighbouring prince who kills himself is 'the Sedanda,' who is not said to 'rank with the deity.' And Dos Santos assures us that the Caffres have a God, unworshipped!
146
Prophecies of the Brahan Seer, Mackay, Stirling, 1900.
147
G. B. ii. 18.
148
G. B. ii. 18-24.
149
G. B. i. 139-157.
150
G. B. ii. 8-24.
151
G. B. iii. 197.
152
G. B. ii. 24, 26.
153
G. B. iii. 194.
154
Spencer and Gillen, Glossary, s. v. Alatuja and pp. 9-11.
155
G. B. iii. 178.
156
Ibid.
157
G. B. ii. 26.
158
G. B. ii. 26.
159
G. B. ii. 30.
160
G. B. ii. 24.
161
Macrobius himself is an author of the fourth or fifth century of our era. Macrobius, i. x. 2; Livy, ii. xxi. 2.
162
Cumont, Revue de Philologie, July 1897, vol. xxi. p. 149, citing Mommsen, C.I.L. I2 p. 337, and Marquhardt, Staatsverw. iii.2 587.
163
Lucian, Saturnalia, 2.
164
Macrobius, i. vii. 31-33.
165
The reason was probably a mere 'blind' for wife-murder.
166
G. B. iii. p. 140.
167
Analecta Bollandiana, xvi. pp. 5-16.
168
G. B. iii. p. 143.
169
G. B. iii. p. 144.
170
G. B. iii. p. 142.
171
G. B. ii. p. 144.
172
Later (Rev. de Philol., xxi. 3, pp. 152, 153), M. Cumont dates the Greek at about 500-600 A.D., because there were then apprehensions, as in the MS., of the end of the world. But so there were in 1000 A.D.
173
December 16-23. So also thinks M. Parmentier, Rev. Phil. xxi. p. 143, note 1. M. Parmentier says that we must either suppose the victim to have been selected by lot a whole month in advance (of which practice I think we have no evidence), or else cast doubt on the whole story, except the mere martyrdom of Dasius. But the latter measure M. Parmentier thinks too sceptical.
174
Porphyry, De Abstinentia, ii. 56; Lactantius, i. 21.
175
G. B. iii. 147.
176
G. B. iii. 148.
177
G. B. iii. 147, note 2; 148, note 2.
178
G. B. ii. 253, 254.
179
G. B. ii. 254.
180
G. B. ii. 147.
181
Hyde, De Bel. Pers. p. 267.
182
G. B. iii. 163, 164.
183
Strabo, p. 512.
184
Herodotus, iii. 79.
185
Athenæus, xiv. p. 639, c.
186
Dio, Oratio iv., vol. i. p. 76, Dindorf.
187
Mr. Frazer, in his text, attributes the statement to Berosus, a Babylonian priest of about 200 B.C. In fact, we do not know Dio's authority for the tale (G. B. ii. 24, note I). Mr. Frazer admits this in his note. Ctesias may be Dio's source, or he may be inventing. On the other hand, Macrobius, a late Roman writer, says that the Persians used to regard 'as due to the gods the lives of consecrated men whom the Greeks call Zanas' (Macrobius, Saturnalia, iii. 7, 6). But what Zanæ are the learned do not know: whether the word means ζωγανας, or the Zanes at Olympia (Pausanias, v. xxi. 2; G. B. ii. 24, note I). Moreover, Macrobius may have drawn his facts from Dio. But Dio says nothing about 'consecrated men.'
188
G. B. iii. 186.
189
G. B. ii. 24.
190
G. B. iii. 185.
191
G. B. iii. 178.
192
G. B. iii. 185.
193
G. B. iii. 186.
194
G. B. ii. 253.
195
Cieza de Leon, p. 203.
196
G. B. i. 143.
197
Grinnell, Pawnee Hero Stories, pp. 362-369.
198
G. B., ii. 238.
199
G. B. ii. 24, note 1.
200
G. B. iii. 167.
201
G. B. iii. 171.
202
G. B. iii. 170, 171.
203
G. B. iii. 171.
204
G. B. i. 131-157.
205
G. B. ii. 24-26.
206
G. B. ii. 24-26.
207
G. B. ii. 8.
208
G. B. ii. 253, 254.
209
G. B. ii. 123.
210
G. B. ii. 254, note 1.
211
G. B. ii. 123.
212
G. B. ii. 123.
213
G. B. ii. 253, 254.
214
G. B. ii. 254.
215
G. B. ii. 123, 124; ii. 253, 254.
216
G. B. iii. 152, 154.
217
G. B. iii. 171.
218
Jastrow, p. 484.
219
G. B. ii. 123, 124.
220
G. B. ii. 253, 54.
221
G. B. ii. 123, 124.
222
Jastrow, 59, 127, 631, 677, 678-9.
223
G. B. ii. 254, note 1.
224
G. B. ii. 24-26; i. 80-82.
225
G. B. ii. 253, 254.
226
G. B. iii. 152.
227
G. B. iii. 160.
228
G. B. iii. 178.
229
G. B. iii. 185.
230
G. B. ii. 314.
231
G. B. i. 6.
232
'Zimmern's view of a possible relationship between Purim and Zagmuku is untenable,' says Dr. Jastrow (op. cit. p. 686, note 2). This is also the opinion of Meyer.
233
G. B. ii. 254.
234
G. B. iii. 151, 152.
235
G. B. ii. 24, note 1.
236
G. B. ii. 254.
237
G. B. iii. 152.
238
Ibid.
239
G. B. iii. 152.
240
G. B. iii. 178.
241
G. B. 254, note 1.
242
i. 339.
243
G. B. iii. 152.
244
G. B. ii. 24, note 1.
245
G. B. ii. 26.
246
Esther iii. 7.
247
G. B. iii. 104, 155.
248
Kuenen, Hist, and Lit. of Israelites, iii. 149, 150.
249
Hyde, Hist. Rel. Pers. pp. 266, 267. Oxford, 1760.
250
G. B. iii. 155.
251
Herodotus, iii. 79.
252
G. B. iii. 153, 154.
253
G. B. iii. 153.
254
G. B. iii. 155.
255
G. B. iii. 177, and note 2.
256
Esther iv. 3, 16; ix. 31.
257
G. B. iii. 177. 4 Ezekiel viii. 14.
258
G. B. iii. 153.
259
G. B. iii. 153, 154.
260
G. B. iii. 152.
261
G. B. iii. 177.
262
G. B. iii. 177.
263
G. B. ii. 254.
264
G. B. iii. 177.
265
G. B. iii. 171, 172.
266
G. B. iii. 246, 247, 258.
267
G. B. iii. 172.
268
G. B. iii. 177; Ezekiel viii. 14.
269
G. B. iii. 173, 174. The source cited for the murder of 416 A.D. is Socrates, Hist. Eccles. vii. 16, with Theophanes, Chronographia, ed. Classen, vol. i. p. 129.
270
G.B. iii. 189.
271
G. B. iii. 172-174.
272
G. B. iii. 189.
273
G. B. iii. 152, 177.
274
G. B. iii 159, 160.
275
G. B. iii. 152.
276
G. B. iii. 178.
277
G. B. iii. 160.
278
G. B. iii. 456, 457.
279
G. B. ii. 253, 254.
280
G. B. iii. 152.
281
G. B. iii. 159, 160.
282
G. B. iii. 159; Nöldeke, s. v. 'Esther,' Encyclopædia Biblica.
283
G. B. iii. 177.
284
G. B. iii. 159, 160.
285
G. B. iii. 177.
286
G. B. iii. 152.
287
G. B. iii. 159.
288
Ezra ii. 2; Nehemiah vii. 7.
289
Esther ii. 7.
290
Encyclop. Bibl. s.v. 'Esther.'
291
Jastrow, p. 686, note 2.
292
Encyclop. Bibl. s.v. 'Esther.'
293
G. B. iii. 158, 159.
294
Jastrow does not indicate that, in the ancient poem on Eabani, he did 'return to the upper world.' But see L. W. King, Bab. and Ass. Rel. and Myth. p. 146.
295
G. B. iii. 178.
296
Jastrow, p. 513.
297
G. B. iii. 179.
298
G. B. iii. 180.
299
G. B. iii. 181-184. Laing's Knox, ii. 157-160.
300
Hyde, Hist. Bel. Pers.(1760), p. 250, says that some call this ride an innovation, but they are wrong, and the ride is very ancient, in his opinion. G. B. iii. 183.
