  Abipone, 15, 151, 156. THE END. Printed by R. & R. Clark, Edinburgh. Footnotes: [1] Buckle’s work appeared in 1857, Darwin’s in 1859. [2] Matthew Arnold, Empedocles on Etna. [3] Countess Cesaresco’s Essays in the Study of Folk-Songs, p. 183. [4] The Folk-Lore of China, p. 52. [5] Mark vii. 33, John ix. 6. Cf. Tacitus, Hist. iv. 81—“A certain man of the Alexandrian populace afflicted with wasted eyes kept imploring the prince to deign to spatter saliva on his cheek and eyeballs.” In Finnish myth the demon Hiisi forms a huge snake from the spittle of a fellow-demon. Cf. also Thomson’s Masai Land, pp. 288-290. [6] Henderson’s Folk-Lore of the Northern Counties, p. 229; cf. Horace, Sat. i. 8, 30; Frazer’s Golden Bough, i. 9; Scot’s Discoverie of Witchcraft, p. 208. [7] Grimm, T. M., 356, 357. [8] II. 427. [9] Page xvi. [10] Custom and Myth, pp. 49, 50. While these sheets are passing through the press I am glad to take occasion to commend Mr. Lang’s scholarly and fascinating book to the reader. As an explanation of the survival of crude and irrational elements in the myths of civilised races, it is a book to be reckoned with by the advocates of the solar theory. [11] “And said the gods, let there be a hammered plate in the midst of the waters, and let it be dividing between waters and waters.” Gen. i. 6. The verb from which the substantive is derived signifies, among other meanings, “to beat out into thin plates.” [12] Gen. viii. 2. [13] Gen. xxviii. 17. [14] Ezek. i. 1. [15] Modern Painters, iii. 154. [16] Dorman’s Primitive Superstitions, p. 350. [17] Leland’s Algonquin Legends, pp. 111, 204. [18] From Sans. mar, to “grind.” Ares and Mars come from the same root. [19] Merry Wives of Windsor, act iv. sc. 4. [20] In Finnish myth the dwarfs punish with pimples and ringworm those who enter new houses without bowing to the four corners. [21] Both “pecuniary” and “fee” are, as established by Grimm’s law, from pecu. Latin pecu-a, pl. pecus, “cattle”; Sanskrit paÇu, “cattle,” from pac, to fasten (that which is tied up, i.e. domestic cattle). Cf. Skeats’ Etymol. Dict. in loc. A.S. feoh is cognate with German vich, and the ideas these express occur in ktema, the Greek word for “property,” which Grimm derives from the verb keto, “to feed cattle.” [22] Not the same as the Greek HeraklÊs. The similarity of name led the Romans to identify their Hercules, who was a god of boundaries, like Jupiter Terminus, with the Greek hero. Cacus is not cognate with Greek kakos, bad, but was originally CÆcius, the “blinder” or “darkener.” [23] Decline and Fall, iii. 171; Emerson’s English Traits, p. 123. [24] See Ralston’s Russian Folk-Tales, p. 347, for similar Bulgarian legend about St. George. [25] Haug’s Essays on the Parsis, tr. VendidÂd, pp. 225 ff. [26] Cf. Isaiah xlv. 7, 1 Kings xxii. 21-23, Amos iii. 6. [27] Iliad, Book xxiv. 663 ff., and cf. Lang’s tr., p. 494. [28] Vide my Jesus of Nazareth, p. 144. [29] Notably Tobit and Baruch, and cf. Book of Wisdom, ii. 24, for earliest indications of the belief. The Asmodeus of Tobit, iii. 8 and 17, appears to be the AeshmÔ dÂevÔ of the Zend-Avesta. [30] Exodus xxii. 18. [31] For details of witch trials in this island cf. Mrs. Lynn Linton’s Witch Stories, passim. [32] Knowledge Library. [33] Vide Chips, ii. 1-146. [34] Cf. Professor Keane’s Appendix to Sir A. C. Ramsay’s Europe, p. 557 [35] Cf. “Little Saddlehurst” in Mr. Geldart’s Folk-Lore of Modern Greece, p. 27. [36] Cf. on this matter Whitney’s Oriental and Linguistic Studies, p. 203. [37] Mythology of the Aryan Nations, i. 108. [38] Mental Physiology, p. 315. [39] Spenser says— “Such, men do changelings call, so changed by fairies’ theft.” [40] An Algonquin legend begins: “In old times, in the beginning of things, men were as animals and animals as men; how this was, no one knows.”—Leland’s Algonquin Legends, p. 31. [41] And cf. Bourke’s Snake Dance of the Moquis, passim. [42] Cf. Mahaffy’s Prolegomena to Ancient History, p. 392. [43] Vol. i., TrÜbner and Co. See for some valuable illustrations from early English and other sources an article by Rev. Dr. Morris, in Contemp. Rev., May 1881, and the Folk-Lore Journal, 1884-85, for translations of JÂtakas, also by Dr. Morris. [44] Travels in N.W. and W. Australia, ii. 229. [45] Bourke’s Snake Dance of the Moquis, p. 136. [46] Cf. Art. “Family,” EncyclopÆdia Britannica. [47] De Bell. Gall., v. c. 12. [48] Elton’s Origins of English History, p. 297. [49] Germania, ix. 10. [50] Principles of Sociology, p. 413. [51] Edinburgh Review, Jan. 1869, p. 134. Article on Rilliet’s “Origines de la ConfÉdÉration Suisse: Histoire et LÉgende.” [52] Times’ telegram from Geneva, June 25, 1883. [53] Book x. p. 166. Cf. Baring Gould’s Curious Myths, p. 117, and Fiske’s Myths and Myth-makers, p. 4. [54] Baring Gould, p. 119. [55] Cf. Prof. Rhys’s Arthurian Legend, passim. [56] Academy, Nov. 17, 1877, p. 472. [57] Mythology among the Hebrews, and its Historical Development (London: Longmans), 1877. [58] Goldziher, p. 392 ff. [59] Ibid., p. 103. [60] The following paragraph from Professor Huxley’s Observations on the Human Skulls of Engis and Neanderthal is extracted from Lyell’s Antiquity of Man, p. 89 (4th edition). “The most capacious healthy European skull yet measured had a capacity of 114 cubic inches, the smallest (as estimated by weight of brain) about 55 cubic inches, while, according to Professor Schaaffhausen, some Hindu skulls have as small a capacity as about 46 cubic inches (27 oz. of water). The largest cranium of any gorilla yet measured contained 34.5 cubic inches.” Commenting on this paper Sir Charles Lyell remarks that “it is admitted that the differences in character between the brain of the highest races of man and that of the lowest, though less in degree, are of the same order as those which separate the human from the Simian brain,” and that the statements of both Professor Huxley and Dr. Morton show “that the range of size or capacity between the highest and lowest human brain is greater than that between the highest Simian and the lowest human brain.” [61] Spencer’s Principles of Sociology, p. 147. [62] The peculiar feature of the Semitic languages is that the consonants are everything and the vowels nothing, every word consisting, in the first instance, merely of three consonants, which form, so to speak, the soul of the idea to be expressed by that word. And as in ancient times the consonants only were written, the name Jehovah appeared as JHVH. Its exact pronunciation is utterly lost, and such veneration gathered round it, that when the Jews came to it they substituted some other name—usually Adonai. Afterwards, when vowels were added to the Hebrew text, those in Adonai, or its phonetic form Edona, were inserted between the letters of the sacred name, and thus JHVH was written Jehovah. [63] Rink’s Tales and Traditions of the Eskimo, p. 45. [64] Vide Custom and Myth; Art. “Moly and Mandragora,” p. 146. [65] Popular Antiquities, ii. 85. [66] Dyers Folk-Lore, p. 179. [67] Arnobius adv. Gentes., v. 19. [68] De rerum Natura, Book iv. 453-468. [69] According to Professor Skeat, from A.S. niht, night; mara, lit. “a crusher,” from Aryan root, MAR, to crush. Cf. Etymol. Dict. [70] Among the Indians of Guiana, pp. 344-346. [71] W. G. Black: Folk-Medicine, p. 13. [72] Teut. Mythol., 1165. [73] Cf. Grimm, Teut. Mythol. 1177. [74] “VoilÀ autant de rapports que les Bouddhistes ont avec nous,” adds the traveller, for hinting at which analogies between Buddhists and Catholics the Pope put his book on the Index. [75] In a Finnish legend, which is the subject of Southey’s “Donica,” a maiden of that name moves about seemingly alive after her death in virtue of a parchment as magic spell, which is fastened to her wrist, until a sorcerer finds out the secret of the connection and unfastens the parchment, when the counterfeit life departs. [76] Mythology of the Aryan Nations, i. 140. [77] Brinton’s Myths of the New World, p. 51 (second edition). [78] I am indebted to the Rev. Richard Morris for this reference. [79] Jacob Grimm remarks that whilst the more palpable breath, as spirit, is masculine, the living, life-giving soul is treated as a delicate feminine essence. Soul is the Icelandic sÁla, German seele, Gothic saiwala, akin to saivs, which means “the sea.” Saivs is from a root, si, or siv, the Greek seio, to shake, and this choice of the word saivala may indicate that the ancient Teutons conceived of the soul “as a sea within, heaving up and down with every breath, and reflecting heaven and earth on the mirror of the deep.”—T. M. p. 826. [80] Prim. Culture, i. 412. [81] Brinton, p. 271. [82] Iliad, xxiii. 103 (trans. Lang and others). [83] Cf. Lecky’s History of Rationalism, i. 340. [84] Prim. Culture, i. 411. See Soul Shapes (Fisher Unwin, 1890). [85] “To the ear of the savage, animals certainly seem even to talk. This fact is universally evident, and ought to be fully realised.”—Im Thurn’s Guiana, p. 351. [86] Dorman, pp. 287, 288. [87] Grimm’s Teutonic Mythology, p. 827. [88] Cox and Jones, Popular Romances, p. 139. [89] Brinton, p. 107. [90] Cf. Ante, pp. 110-114. [91] More correctly, “that engenders it.” [92] Hibbert Lectures, 1884, pp. 39, 40. [93] The Society’s advertisement is as follows:— “Thought-Transference, Apparitions, etc.—The Society for Psychical Research will be grateful for any good evidence bearing on such phenomena as thought-reading, clairvoyance, presentiments, and dreams, noted at the time of occurrence and afterwards confirmed; unexplained disturbances in places supposed to be haunted; apparitions at the moment of death or otherwise; and of such other abnormal events as may seem to fall under somewhat the same categories. Communications to be addressed to E. Gurney, 14 Dean’s Yard, S.W.; or to F. W. H. Myers, Leckhampton House, Cambridge. Applications for information or for membership to be addressed to the Secretary, at the Society’s Offices, 14 Dean’s Yard, S.W.” [94] Matthew Arnold, Empedocles on Etna. [95] Hume, p. 50. [96] Dr. Carpenter’s Mental Physiology, p. 27. [97] St. Geo. Mivart’s Genesis of Species, p. 325. In the second edition of this work Professor Mivart cites with satisfaction the authority of S. Thomas Aquinas and of Cardinal Newman on the matter! [98] For criticism of this pseudo-scientific theory see Professor Clifford’s brilliant paper in Lectures and Essays, i. 228, ff.; and a review of “The Unseen Universe” by the present writer, Fraser’s Mag., Jan. 1876. [99] The following Mohammadan recipe for summoning spirits is given in Klunzinger’s Upper Egypt. “Fast seven days in a lonely place, and take incense with you, such as benzoin, aloeswood, mastic, and odoriferous wood from Soudan, and read the chapter 1001 times (from the Koran) in the seven days—a certain number of readings, namely, for every day one of the five daily prayers. That is the secret, and you will see indescribable wonders; drums will be beaten beside you, and flags hoisted over your head, and you will see spirits full of light and of beautiful and benign aspect.”—(P. 386). [100] In Roget’s Thesaurus, sect. 511, a curious and instructive list of terms expressive of the different forms of divination is given. [101] Numb. xii. 6; 1 Sam. xxviii. 6, 15, etc. [102] Chap. xxxiv. [103] Cf. Ency. Brit., Art. “Dreams.” |
|
