Magic and Religion

301

Purim, Ein Beitrag zur Geschichte der Religion, p. 51. Von Paul de Lagarde, Gottingen, 1887.

302

G. B. iii. 183.

303

G. B. iii. 184.

304

G. B. ii. 186.

305

G. B. iii. 183.

306

Nehemiah vii. 7; Ezra ii. 2.

307

G. B. iii. 158, 159.

308

G. B. ii. 123, 254.

309

G. B. iii. 152.

310

G. B. iii. 159.

311

G. B. iii. 159.

312

G. B. iii. 134-137.

313

G. B. iii. 171; Movers, Die Phœnizier, i. 496.

314

G. B. iii. 171.

315

G. B. iii. 171.

316

G. B. ii. 123, 124.

317

G. B. iii. 152.

318

G. B. iii. 159.

319

G. B. iii. 180, 181.

320

G. B. iii. 159.

321

G. B. iii. 155.

322

G. B. iii. 185.

323

I assume that Jensen's theory of Zakmuk is accepted, for it gets in a resurrection, through Eabani. This is essential, as we hear nothing elsewhere of a Tammuz resurrection in March at Babylon.

324

G. B. ii. 24, 26.

325

G. B. ii. 253-254.

326

G. B. iii. 155-156.

327

Wellhausen, History of Israel, pp. 492-493.

328

See Appendix B, 'Martyrdom of Dasius.'

329

G. B. iii. 76, 78, 84, 85, 86, 138, 119, note I; ii. 326; iii. 139; iii. 141, 143; iii. 145; iii. 147.

330

G. B. iii. 139; Horace, Sat. ii. 7, 4; Macrobius, i. 7, 26; Justin, xliii. i. 4; Plutarch, Sulla, 18; Lucian, Sat. 5, 7.

331

G. B. iii. 145.

332

G. B. iii. 84.

333

G. B. iii. 119, note 1.

334

G. B. iii. 119.

335

G. B. ii. 326.

336

G. B. ii. 327.

337

G. B. ii. 460; Ellis, Tshi-speaking Peoples, p. 229.

338

Hyde, Hist. Rel. Pers. pp. 260-267.

339

G. B. iii. 120, 121.

340

G. B. iii. 122, 123.

341

G. B. iii. 125-128.

342

G. B. iii. p. 179.

343

The italics are mine.

344

When explaining the flogging of the Sacæan victim, Mr. Frazer does not say that the purpose was 'to stimulate his reproductive powers.' He speaks of a 'mitigation' of burning.

345

Spencer and Gill en regard these authorised and enforced breaches of sacred laws as testifying to the existence in the past of a time when no such laws existed, when promiscuity was universal, or at least as pointing in the direction of wider marital relations 'than exist at present' (op. cit. 111). In the same way the Romans thought that the Saturnalia pointed back to a golden age when there was no law.

346

G. B. iii. 156.

347

Strabo, 511.

348

G. B. iii. 84.

349

G. B. ii. p. 327.

350

G. B. iii. 139.

351

G. B. ii. p. 326.

352

Fison, J. A. I. xiv. p. 28.

353

G. B. ii. 60-66.

354

G. B. i. 218.

355

G. B. iii. 160, note I, citing Movers, Die Phœnizier, i. 490, seq.; 2 Samuel xvi. 21; cf. xii. 8; Herodotus, iii. 68; Josephus, Contra Apion. i. 15.

356

G. B. iii. 195-197.

357

G. B. ii. 192.

358

G. B. iii. 197.

359

G. B. iii. 120.

360

The passage in which Mr. Frazer thus appears to demolish his own theory represents his opinion before his theory was evolved. It appeared in his first edition, but he retains it in his remodelled work.

361

G. B. iii. 193.

362

G. B. iii. 195.

363

See the contradictory attempts to get out of this difficulty in iii. 189.

364

G. B. iii. 120.

365

G. B. i. xv. xvi.

366

See also Appendix C, pp. 303-304.

367

G. B. ii. 147.

368

G. B. iii. 166.

369

G. B. iii. 346.

370

G. B. ii. 95.

371

G. B. ii. 160.

372

G. B. i. 227.

373

G. B. ii. 217.

374

G. B. ii. 145.

375

G. B. ii. 129.

376

G. B. ii. 253; ii. 250.

377

G. B. ii. 123.

378

G. B. iii. 122.

379

G. B. iii. 127.

380

G. B. iii. 163.

381

G. B. iii. 456.

382

G. B. iii. 456, 457.

383

Pausanias, ii. xxvii. 4.

384

Sylvæ, iii. i. 55.

385

Caligula, 35.

386

G. B. iii. 457.

387

G. B. i. 231.

388

G. B. i. 231.

389

Who, or what, can escape being a tree-spirit, if Zeus is one? Mr. Frazer thinks that the savage must regard all trees used in fire-making as sources of hidden fire. 'May not this,' he asks, 'have been the origin of the name "the Bright or Shining One" (Zeus, Jove [Dyaus]), by which the ancient Greeks and Italians designated their supreme God? It is, at least, highly significant that, amongst both Greeks and Italians, the oak should have been the tree of the supreme God…' – iii. 457. Zeus, like Num, and countless others, was also a sky god. The sky is bright and shining, an oak is the reverse. We do not think that a savage would call an oak or a match-box 'bright,' even if they do hold seeds of fire.

390

G. B. iii. 449; Æn. vi. 203, et seq.

391

See Professor Barrett's two works on 'the so-called Divining Rod,' in Proceedings of the Society for Psychical Research.

392

G. B. iii. 454.

393

G. B. iii. 236-237.

394

c. 27.

395

Mr. Frazer notices that Pliny derived 'Druid' from Greek drūs, oak. 'He did not know that the Celtic word for oak was the same, daur, and that therefore Druid, in the sense of priest of the oak, was genuine Celtic, not borrowed from the Greek.' With other authorities Mr. Frazer cites J. Rhys's Celtic Heathendom, p. 221 et seq. Principal Rhys informs me that he is inclined to think that 'Druid' is of the same origin as the Celtic word for oak. Mr. Stokes seems to think otherwise, and to interpret dru to be the equivalent to 'true,' and to make the word Druid mean 'soothsayer,' to which Principal Rhys sees phonetic objections. He himself sees the difficulty, in both theories, that they make the word 'Druid' Aryan, whereas the whole Druidical business may be non-Aryan and 'aboriginal,' Pictish, or whatever we like to call it.

396

G. B. iii. 350.

397

G. B. iii. 327.

398

The story of mistletoe as the 'life-token' of the Hays of Errol (iii. 449) seems to rest on a scrap of recent verse, cut from a newspaper of unknown name and date. I suspect that it is from the pen (circ. 1822) of 'John Sobieski Stolberg Stuart,' alias John Hay Allan, author of other apocryphal rhymes on the Hays of Errol, and of their genealogy.

399

G. B. iii. 1-59.

400

G. B. ii. 59-67.

401

G. B. iii. 450.

402

G. B. i. xv.

403

G. B. i. xx.

404

G. B. ii. 67.

405

Fortnightly Review, April 1899, p. 652.

406

Turner, Samoa, p. 64, seq.

407

See Treasure Island.

408

G. B. ii. 13.

409

G. B. iii. 327.

410

Compare i. 232.

411

G. B. i. 5.

412

Strabo, v. 3, 12.

413

Spencer and Gillen, pp. 134-135.

414

Folk Lore, March 1901, p. 21. Presidential address.

415

Callaway, Religion of the Amazulu, p. 10 1868.

416

Primitive Culture, ii. pp. 312, 313, 1873.

417

Callaway, p. 29.

418

Callaway, p. 41; Folk Lore, ut supra, p. 23.

419

Callaway, p. 10, note 25.

420

Ibid. p. 21.

421

Ibid. p. 17.

422

Ibid. pp. 26, 27.

423

Umdabuko is derived from ukadabuka, to be broken off, a word implying the pre-existence of something from which the division took place. Callaway, i. note 3, 50, note 95. It is usually a vaguely metaphysical term.

424

Callaway, pp. 52, 53.

425

Waitz, Anthropologie, i. 167.

426

Ibid. p. 59, and note 12.

427

Ibid. 61, and note 17, 9, and note 22.

428

Callaway, 63, and note 23.

429

Ibid. p. 65.

430

Waitz, Anthropologie, pp. 105, 106.

431

Missionary Travels, p. 158.

432

Folk Lore, March 1901, pp. 26, 27.

433

Callaway, Rel. of Amazulu, p. 67.

434

Folk Lore Journal, South Africa, ii. iv. 1880, p. 59, et seq.

435

Golden Bough, i. 155; ii. 10. Dos Santos, in Pinkerton, xvi. 682-687, et seq.

436

Dos Santos; in Pinkerton, xvi. 687. He confuses Quiteva, the country, and the king, the Quiteva. Cf. supra, p. 97 note 3.

437

Macdonald, Africana, i. 66, 67. For etymological guesses, and the application of Mulungu (as of Barimo) to ancestral spirits, and the statement that 'all things in the world were made by Mulungu,' who was prior to death, see Africana, and Mr. Clement Scott's Dictionary of the Mang'anja Language in British Central Africa, and Making of Religion, pp. 232-238.

438

Beiderbecke, F. L. Journal, South Africa, iv. v. 88-97.

439

Callaway, p. 124.

440

Callaway, pp. 74-76.

441

Callaway, p. 55, note 4.

442

For India see Archaic-logical Notes on Ancient Sculpturings on Rocks in Kumaon, India, by Mr. J. H. Bivett-Carnac, Calcutta, 1883. The form of the Jew's harp is common to India and Scotland.

443

Proceedings S.A.S., June 1875. 'Ohio Rock Markings.'

444

Ancient Sculpturings of Cups, Circles, &c. Edinburgh, 1871.

445

Proceedings S.A.S. vol. xxx. 1896, pp. 291-316.

446

Spencer and Gillen, p. 632, Nos. 14-23. 'Ilkinia and Plum Tree Totem.'

447

The evidence for Australian slate spear-heads is not strong. Capt. King acquired a bundle of bark in a raid on natives. It contained 'several, spear-heads, most ingeniously and curiously made of stone … the stone was covered with red pigment, and appeared to be of a flinty slate.' – See The Picture of Australia, p. 243. London, 1829.

448

Simpson, pp. 182-184.

449

Both, Natives of N. W. Queensland, p. 129, pi. xvii.

450

Journal Anthrop. Institute, May 1895, p. 410, pi. 21, fig. 7.

451

Some wooden churinga are engraved, as 'Australian Magic Sticks,' in Ratzel's popular History of Mankind, i. 379. They exactly answer to the churinga of the Arunta.

452

Royal Irish Academy, Cunningham Memoirs, No. x. 1894.

453

For cups, see Spencer and Gillen, p. 129; for concentric circles, see p. 131.

454

The tribal stores of churinga are not the same as the places where churinga were dropped in the Alcheringa.

455

Proceedings S.A.S. vol. xxix. p. 193. Spencer and Gillen, fig. 132, No. 6.

456

S.A.S. 1884-5, vol. vii. pp. 388-394. Compare, for County Meath, the same work, 1892-93, pp. 297-338.

457

See the author's Custom and Myth: The Bull Roarer. Prof. Haddon has discovered many other instances; see also The Golden Bough, iii. 423 et seq.

458

Introduction to the History of Religion, p. 82.

459

Spencer and Gillen, pp. 10-16.

460

Jevons, p. 85.

461

Jevons, pp. 85-87.

462

Spencer and Gillen, pp. 15, 515.

463

Ibid. p. 517.

464

Spencer and Gillen, pp. 222, 246.

465

The Arunta eating of the totem, at the magic ceremony, is not religious. Mr. Jevons, however, adduces it as proof of 'the existence of the totem-sacrament,' surviving 'in an etiolated form.' But what proof have we that the totems were once 'totem gods,' or in any way divine, among the Arunta? Jevons, 'The Science of Religion,' International Monthly, p. 489, April 1901.

466

Memories of the Months, 1900, pp. 132, 133.

467

Spencer and Gillen, chapter vi.

468

G. B. ii. 318.

469

Ibid.

470

G. B. ii. 335.

471

Fitzroy, Cruise of the Beagle, ii. 180.

472

In the South Seas, pp. 47-50.

473

G. B. iii. 307, 308, citing Internationales Archiv für Ethnographie (1896), pp. 193-195.

474

G. B. iii. 311, 312; Strabo, xii. 2-7, for Castabala in Cappadocia; Virgil, Æn. xi. 784; and Servius's Commentary.

475

Primitive Culture, ii. p. 281.

476

Ibid. ii. p. 429.

477

Ibid. i. p. 85.

478

See note at end of chapter.

479

Studies in Psychical Research, pp. 58-59.

480

Dr. Dozous timed the 'miracle.' Boissarie, Lourdes, p. 49.

481

I have not seen this account.

482

See also Mr. Thomson's South Sea Yarns.

483

I would now withdraw the suggestion in the light of recent evidence.

484

The Field, May 20, 1899, p. 724.

485

Polynesian Journal, vol. ii. No. 2, pp. 105-108.

486

Serv. Æneid, vii. 800.

487

Annales des Sciences Psychiques, July-August, 1899.

488

In the Wide World Magazine (December 1899), a Japanese lady describes the performance witnessed by Colonel Haggard, already cited.

489

J.A.I. Feb. 1892.

490

The Blackfoot Sun-dance, Rev. J. MacLean, Toronto. 1889.

491

Rel. des Jésuites, 1633, p. 16; 1637, p. 49.

492

Rel. des Jésuites, 1634, p. 13.

493

Ibid. pp. 32, 33.

494

J. A. I. Feb. 1892, p. 287.

495

Urbino, 1727, vol. i. p. 198.

496

Golden Bough, iii. 141.

497

Analecta Bollandiana, xvi. pp. 5-16. The precise position of a 'Legatus' like Bassus is rather indistinct. If an officer, he need not have asked Dasius what his 'profession' was.

498

G. B. iii. 142.

499

G. B. iii. 120.

500

G. B. iii. 181, 182.

501

G. B. iii. 183.

502

G. B. iii. 192.

503

G. B. iii. 186.

504

G. B. iii. 120.

505

G. B. iii. 195.

506

G. B. iii. 192.

507

G. B. iii. 184.

508

G. B. iii. 182.

509

G. B. iii. 184.