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You may copy it, give it away or re-use + it under the terms of the Project Gutenberg License <a href= + "#pglicense" class="tei tei-ref">included with this eBook</a> or + online at <a href="http://www.gutenberg.org/license" class= + "tei tei-xref">http://www.gutenberg.org/license</a></p> + </div> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +Title: The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. + 5 of 12) + +Author: James George Frazer + +Release Date: August 30, 2013 [Ebook #43605] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH: A STUDY IN MAGIC AND RELIGION (THIRD EDITION, VOL. 5 OF 12)*** +</pre> + </div> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"></div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.73em"><span style= + "font-size: 173%">The Golden Bough</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.44em"><span style= + "font-size: 144%">Studies in the History of Oriental + Religion</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">By</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.44em"><span style= + "font-size: 144%">James George Frazer, D.C.L., LL.D., + Litt.D.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">Fellow of Trinity + College, Cambridge</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">Professor of Social + Anthropology in the University of Liverpool</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Vol. V. of XII.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Part IV: Adonis Attis Osiris.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">Vol. 1 of 2.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">New York and London</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">MacMillan and Co.</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">1914</p> + </div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Contents</span></h1> + + <ul class="tei tei-index tei-index-toc"> + <li><a href="#toc1">Preface to the First Edition.</a></li> + + <li><a href="#toc3">Preface to the Second Edition.</a></li> + + <li><a href="#toc5">Preface to the Third Edition.</a></li> + + <li><a href="#toc7">Book First. Adonis.</a></li> + + <li style="margin-left: 2em"><a href="#toc9">Chapter I. The Myth of + Adonis.</a></li> + + <li style="margin-left: 2em"><a href="#toc11">Chapter II. Adonis in + Syria.</a></li> + + <li style="margin-left: 2em"><a href="#toc13">Chapter III. Adonis + in Cyprus.</a></li> + + <li style="margin-left: 2em"><a href="#toc15">Chapter IV. Sacred + Men and Women.</a></li> + + <li style="margin-left: 4em"><a href="#toc17">§ 1. An Alternative + Theory.</a></li> + + <li style="margin-left: 4em"><a href="#toc19">§ 2. Sacred Women in + India.</a></li> + + <li style="margin-left: 4em"><a href="#toc21">§ 3. Sacred Men and + Women in West Africa.</a></li> + + <li style="margin-left: 4em"><a href="#toc23">§ 4. Sacred Women in + Western Asia.</a></li> + + <li style="margin-left: 4em"><a href="#toc25">§ 5. Sacred Men in + Western Asia.</a></li> + + <li style="margin-left: 4em"><a href="#toc27">§ 6. Sons of + God.</a></li> + + <li style="margin-left: 4em"><a href="#toc29">§ 7. Reincarnation of + the Dead.</a></li> + + <li style="margin-left: 4em"><a href="#toc31">§ 8. Sacred Stocks + and Stones among the Semites.</a></li> + + <li style="margin-left: 2em"><a href="#toc33">Chapter V. The + Burning of Melcarth.</a></li> + + <li style="margin-left: 2em"><a href="#toc35">Chapter VI. The + Burning of Sandan.</a></li> + + <li style="margin-left: 4em"><a href="#toc37">§ 1. The Baal of + Tarsus.</a></li> + + <li style="margin-left: 4em"><a href="#toc39">§ 2. The God of + Ibreez.</a></li> + + <li style="margin-left: 4em"><a href="#toc41">§ 3. Sandan of + Tarsus.</a></li> + + <li style="margin-left: 4em"><a href="#toc43">§ 4. The Gods of + Boghaz-Keui.</a></li> + + <li style="margin-left: 4em"><a href="#toc45">§ 5. Sandan and Baal + at Tarsus.</a></li> + + <li style="margin-left: 4em"><a href="#toc47">§ 6. Priestly Kings + of Olba.</a></li> + + <li style="margin-left: 4em"><a href="#toc49">§ 7. The God of the + Corycian Cave.</a></li> + + <li style="margin-left: 4em"><a href="#toc51">§ 8. Cilician + Goddesses.</a></li> + + <li style="margin-left: 4em"><a href="#toc53">§ 9. The Burning of + Cilician Gods.</a></li> + + <li style="margin-left: 2em"><a href="#toc55">Chapter VII. + Sardanapalus and Hercules.</a></li> + + <li style="margin-left: 4em"><a href="#toc57">§ 1. The Burning of + Sardanapalus.</a></li> + + <li style="margin-left: 4em"><a href="#toc59">§ 2. The Burning of + Croesus.</a></li> + + <li style="margin-left: 4em"><a href="#toc61">§ 3. Purification by + Fire.</a></li> + + <li style="margin-left: 4em"><a href="#toc63">§ 4. The Divinity of + Lydian Kings.</a></li> + + <li style="margin-left: 4em"><a href="#toc65">§ 5. Hittite Gods at + Tarsus and Sardes.</a></li> + + <li style="margin-left: 4em"><a href="#toc67">§ 6. The Resurrection + of Tylon.</a></li> + + <li style="margin-left: 2em"><a href="#toc69">Chapter VIII. + Volcanic Religion.</a></li> + + <li style="margin-left: 4em"><a href="#toc71">§ 1. The Burning of a + God.</a></li> + + <li style="margin-left: 4em"><a href="#toc73">§ 2. The Volcanic + Region of Cappadocia.</a></li> + + <li style="margin-left: 4em"><a href="#toc75">§ 3. Fire-Worship in + Cappadocia.</a></li> + + <li style="margin-left: 4em"><a href="#toc77">§ 4. The Burnt Land + of Lydia.</a></li> + + <li style="margin-left: 4em"><a href="#toc79">§ 5. The Earthquake + God.</a></li> + + <li style="margin-left: 4em"><a href="#toc81">§ 6. The Worship of + Mephitic Vapours.</a></li> + + <li style="margin-left: 4em"><a href="#toc83">§ 7. The Worship of + Hot Springs.</a></li> + + <li style="margin-left: 4em"><a href="#toc85">§ 8. The Worship of + Volcanoes in other Lands.</a></li> + + <li style="margin-left: 2em"><a href="#toc87">Chapter IX. The + Ritual of Adonis.</a></li> + + <li style="margin-left: 2em"><a href="#toc89">Chapter X. The + Gardens of Adonis.</a></li> + + <li><a href="#toc91">Book Second. Attis.</a></li> + + <li style="margin-left: 2em"><a href="#toc93">Chapter I. The Myth + and Ritual of Attis.</a></li> + + <li style="margin-left: 2em"><a href="#toc95">Chapter II. Attis As + a God of Vegetation.</a></li> + + <li style="margin-left: 2em"><a href="#toc97">Chapter III. Attis As + The Father God.</a></li> + + <li style="margin-left: 2em"><a href="#toc99">Chapter IV. Human + Representatives of Attis.</a></li> + + <li style="margin-left: 2em"><a href="#toc101">Chapter V. The + Hanged God.</a></li> + + <li style="margin-left: 2em"><a href="#toc103">Chapter VI. Oriental + Religions in the West.</a></li> + + <li style="margin-left: 2em"><a href="#toc105">Chapter VII. + Hyacinth.</a></li> + + <li><a href="#toc107">Footnotes</a></li> + </ul> + </div> + </div> + + <div class="tei tei-body" style= + "margin-bottom: 6.00em; margin-top: 6.00em"> + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em"></p> + + <div class="tei tei-figure" style="width: 40%; text-align: center"> + <img src="images/cover.jpg" alt="Cover Art" /></div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">[Transcriber's + Note: The above cover image was produced by the submitter at + Distributed Proofreaders, and is being placed into the public + domain.]</p> + </div><span class="tei tei-pb" id="pagev">[pg v]</span><a name="Pgv" + id="Pgv" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc1" id="toc1"></a> <a name="pdf2" id="pdf2"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Preface to the First + Edition.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These studies are + an expansion of the corresponding sections in my book <span class= + "tei tei-hi"><span style="font-style: italic">The Golden + Bough</span></span>, and they will form part of the third edition of + that work, on the preparation of which I have been engaged for some + time. By far the greater portion of them is new, and they make by + themselves a fairly complete and, I hope, intelligible whole. I shall + be glad if criticisms passed on the essays in their present shape + should enable me to correct and improve them when I come to + incorporate them in my larger work.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In studying afresh + these three Oriental worships, akin to each other in character, I + have paid more attention than formerly to the natural features of the + countries in which they arose, because I am more than ever persuaded + that religion, like all other institutions, has been profoundly + influenced by physical environment, and cannot be understood without + some appreciation of those aspects of external nature which stamp + themselves indelibly on the thoughts, the habits, the whole life of a + people. It is a matter of great regret to me that I have never + visited the East, and so cannot describe from personal knowledge the + native lands of Adonis, Attis, and Osiris. But I have sought to + remedy the defect by comparing the descriptions of eye-witnesses, and + painting from them what may be called composite pictures of some of + the scenes on which I have been led to touch in the course of this + <span class="tei tei-pb" id="pagevi">[pg vi]</span><a name="Pgvi" id= + "Pgvi" class="tei tei-anchor"></a> volume. I shall not have wholly + failed if I have caught from my authorities and conveyed to my + readers some notion, however dim, of the scenery, the atmosphere, the + gorgeous colouring of the East.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">J. G. Frazer.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Trinity College, + Cambridge</span></span>,<br /> + <span class="tei tei-hi"><span style="font-style: italic">22nd July + 1906</span></span>.</p> + </div><span class="tei tei-pb" id="pagevii">[pg vii]</span><a name= + "Pgvii" id="Pgvii" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc3" id="toc3"></a> <a name="pdf4" id="pdf4"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Preface to the Second + Edition.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this second + edition some minor corrections have been made and some fresh matter + added. Where my views appear to have been misunderstood, I have + endeavoured to state them more clearly; where they have been + disputed, I have carefully reconsidered the evidence and given my + reasons for adhering to my former opinions. Most of the additions + thus made to the volume are comprised in a new chapter (<span class= + "tei tei-q">“Sacred Men and Women”</span>), a new section + (<span class="tei tei-q">“Influence of Mother-kin on + Religion”</span>), and three new appendices (<span class= + "tei tei-q">“Moloch the King,”</span> <span class="tei tei-q">“The + Widowed Flamen,”</span> and <span class="tei tei-q">“Some Customs of + the Pelew Islanders”</span>). Among the friends and correspondents + who have kindly helped me with information and criticisms of various + sorts I wish to thank particularly Mr. W. Crooke, Professor W. M. + Flinders Petrie, Mr. G. F. Hill of the British Museum, the Reverend + J. Roscoe of the Church Missionary Society, and Mr. W. Wyse. Above + all I owe much to my teacher the Reverend Professor R. H. Kennett, + who, besides initiating me into the charms of the Hebrew language and + giving me a clearer insight into the course of Hebrew history, has + contributed several valuable suggestions to the book and enhanced the + kindness by reading and criticizing some of the proofs.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">J. G. Frazer.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Trinity College, + Cambridge</span></span>,<br /> + <span class="tei tei-hi"><span style="font-style: italic">22nd + September 1907</span></span>.</p> + </div><span class="tei tei-pb" id="pageix">[pg ix]</span><a name="Pgix" + id="Pgix" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc5" id="toc5"></a> <a name="pdf6" id="pdf6"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Preface to the Third + Edition.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In revising the + book for this third edition I have made use of several important + works which have appeared since the last edition was published. Among + these I would name particularly the learned treatises of Count + Baudissin on Adonis, of Dr. E. A. Wallis Budge on Osiris, and of my + colleague Professor J. Garstang on the civilization of the Hittites, + that still mysterious people, who begin to loom a little more + distinctly from the mists of the past. Following the example of Dr. + Wallis Budge, I have indicated certain analogies which may be traced + between the worship of Osiris and the worship of the dead, especially + of dead kings, among the modern tribes of Africa. The conclusion to + which these analogies appear to point is that under the mythical pall + of the glorified Osiris, the god who died and rose again from the + dead, there once lay the body of a dead man. Whether that was so or + not, I will not venture to say. The longer I occupy myself with + questions of ancient mythology the more diffident I become of success + in dealing with them, and I am apt to think that we who spend our + years in searching for solutions of these insoluble problems are like + Sisyphus perpetually rolling his stone up hill only to see it revolve + again into the valley, or like the daughters of Danaus doomed for + ever to pour water into broken jars that can hold no water. If we are + taxed with wasting life in seeking to know what can never be known, + and what, if it could be discovered, would not be worth knowing, what + <span class="tei tei-pb" id="pagex">[pg x]</span><a name="Pgx" id= + "Pgx" class="tei tei-anchor"></a> can we plead in our defence? I + fear, very little. Such pursuits can hardly be defended on the ground + of pure reason. We can only say that something, we know not what, + drives us to attack the great enemy Ignorance wherever we see him, + and that if we fail, as we probably shall, in our attack on his + entrenchments, it may be useless but it is not inglorious to fall in + leading a Forlorn Hope.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">J. G. Frazer</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Cambridge</span></span>,<br /> + <span class="tei tei-hi"><span style="font-style: italic">16th + January 1914</span></span>.</p> + </div><span class="tei tei-pb" id="page001">[pg 001]</span><a name= + "Pg001" id="Pg001" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc7" id="toc7"></a> <a name="pdf8" id="pdf8"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Book First. + Adonis.</span></h1><span class="tei tei-pb" id="page003">[pg + 003]</span><a name="Pg003" id="Pg003" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc9" id="toc9"></a> <a name="pdf10" id="pdf10"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter I. The Myth of + Adonis.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The changes of the seasons + explained by the life and death of gods.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The spectacle of + the great changes which annually pass over the face of the earth + has powerfully impressed the minds of men in all ages, and stirred + them to meditate on the causes of transformations so vast and + wonderful. Their curiosity has not been purely disinterested; for + even the savage cannot fail to perceive how intimately his own life + is bound up with the life of nature, and how the same processes + which freeze the stream and strip the earth of vegetation menace + him with extinction. At a certain stage of development men seem to + have imagined that the means of averting the threatened calamity + were in their own hands, and that they could hasten or retard the + flight of the seasons by magic art. Accordingly they performed + ceremonies and recited spells to make the rain to fall, the sun to + shine, animals to multiply, and the fruits of the earth to grow. In + course of time the slow advance of knowledge, which has dispelled + so many cherished illusions, convinced at least the more thoughtful + portion of mankind that the alternations of summer and winter, of + spring and autumn, were not merely the result of their own magical + rites, but that some deeper cause, some mightier power, was at work + behind the shifting scenes of nature. They now pictured to + themselves the growth and decay of vegetation, the birth and death + of living creatures, as effects of the waxing or waning strength of + divine beings, of gods and goddesses, who were born and died, who + married and begot children, on the pattern of human + life.</p><span class="tei tei-pb" id="page004">[pg + 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Magical ceremonies to revive the + failing energies of the gods.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the old + magical theory of the seasons was displaced, or rather + supplemented, by a religious theory. For although men now + attributed the annual cycle of change primarily to corresponding + changes in their deities, they still thought that by performing + certain magical rites they could aid the god, who was the principle + of life, in his struggle with the opposing principle of death. They + imagined that they could recruit his failing energies and even + raise him from the dead. The ceremonies which they observed for + this purpose were in substance a dramatic representation of the + natural processes which they wished to facilitate; for it is a + familiar tenet of magic that you can produce any desired effect by + merely imitating it. And as they now explained the fluctuations of + growth and decay, of reproduction and dissolution, by the marriage, + the death, and the rebirth or revival of the gods, their religious + or rather magical dramas turned in great measure on these themes. + They set forth the fruitful union of the powers of fertility, the + sad death of one at least of the divine partners, and his joyful + resurrection. Thus a religious theory was blended with a magical + practice. The combination is familiar in history. Indeed, few + religions have ever succeeded in wholly extricating themselves from + the old trammels of magic. The inconsistency of acting on two + opposite principles, however it may vex the soul of the + philosopher, rarely troubles the common man; indeed he is seldom + even aware of it. His affair is to act, not to analyse the motives + of his action. If mankind had always been logical and wise, history + would not be a long chronicle of folly and crime.<a id="noteref_1" + name="noteref_1" href="#note_1"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1</span></span></a></p><span class="tei tei-pb" + id="page005">[pg 005]</span><a name="Pg005" id="Pg005" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The principles of animal and of + vegetable life confused in these ceremonies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of the changes + which the seasons bring with them, the most striking within the + temperate zone are those which affect vegetation. The influence of + the seasons on animals, though great, is not nearly so manifest. + Hence it is natural that in the magical dramas designed to dispel + winter and bring back spring the emphasis should be laid on + vegetation, and that trees and plants should in them more + prominently than beasts and birds. Yet the two sides of life, the + vegetable and the animal, were not dissociated in the minds of + those who observed the ceremonies. Indeed they commonly believed + that the tie between the animal and the vegetable world was even + closer than it really is; hence they often combined the dramatic + representation of reviving plants with a real or a dramatic union + of the sexes for the purpose of furthering at the same time and by + the same act the multiplication of fruits, of animals, and of men. + To them the principle of life and fertility, whether animal or + vegetable, was one and indivisible. To live and to cause to live, + to eat food and to beget children, these were the primary wants of + men in the past, and they will be the primary wants of men in the + future so long as the world lasts. Other things may be added to + enrich and beautify human life, but unless these wants are first + satisfied, humanity itself must cease to exist. These two things, + therefore, food and children, were what men chiefly sought to + procure by the performance of magical rites for the regulation of + the seasons.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Prevalence of these rites in + Western Asia and Egypt.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nowhere, + apparently, have these rites been more widely <span class= + "tei tei-pb" id="page006">[pg 006]</span><a name="Pg006" id="Pg006" + class="tei tei-anchor"></a> and solemnly celebrated than in the + lands which border the Eastern Mediterranean. Under the names of + Osiris, Tammuz, Adonis, and Attis, the peoples of Egypt and Western + Asia represented the yearly decay and revival of life, especially + of vegetable life, which they personified as a god who annually + died and rose again from the dead. In name and detail the rites + varied from place to place: in substance they were the same. The + supposed death and resurrection of this oriental deity, a god of + many names but of essentially one nature, is the subject of the + present inquiry. We begin with Tammuz or Adonis.<a id="noteref_2" + name="noteref_2" href="#note_2"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">2</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Tammuz or Adonis in Babylonia. His + worship seems to have originated with the Sumerians.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The worship of + Adonis was practised by the Semitic peoples of Babylonia and Syria, + and the Greeks borrowed it from them as early as the seventh + century before Christ.<a id="noteref_3" name="noteref_3" href= + "#note_3"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">3</span></span></a> The + true name of the deity was Tammuz: the appellation of Adonis is + merely the Semitic <span lang="he" class="tei tei-foreign" + xml:lang="he"><span style="font-style: italic">Adon</span></span>, + <span class="tei tei-q">“lord,”</span> a title of honour by which + his worshippers addressed him.<a id="noteref_4" name="noteref_4" + href="#note_4"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">4</span></span></a> In the + Hebrew text of the Old Testament the same name Adonai, <span class= + "tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" + class="tei tei-anchor"></a> originally perhaps Adoni, <span class= + "tei tei-q">“my lord,”</span> is often applied to Jehovah.<a id= + "noteref_5" name="noteref_5" href="#note_5"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">5</span></span></a> But the + Greeks through a misunderstanding converted the title of honour + into a proper name. While Tammuz or his equivalent Adonis enjoyed a + wide and lasting popularity among peoples of the Semitic stock, + there are grounds for thinking that his worship originated with a + race of other blood and other speech, the Sumerians, who in the + dawn of history inhabited the flat alluvial plain at the head of + the Persian Gulf and created the civilization which was afterwards + called Babylonian. The origin and affinities of this people are + unknown; in physical type and language they differed from all their + neighbours, and their isolated position, wedged in between alien + races, presents to the student of mankind problems of the same sort + as the isolation of the Basques and Etruscans among the Aryan + peoples of Europe. An ingenious, but unproved, hypothesis would + represent them as immigrants driven from central Asia by that + gradual desiccation which for ages seems to have been converting + once fruitful lands into a waste and burying the seats of ancient + civilization under a sea of shifting sand. Whatever their place of + origin may have been, it is certain that in Southern Babylonia the + Sumerians attained at a very early period to a considerable pitch + of civilization; for they tilled the soil, reared cattle, built + cities, dug canals, and even invented a system of writing, which + their Semitic neighbours in time borrowed from them.<a id= + "noteref_6" name="noteref_6" href="#note_6"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">6</span></span></a> In the + pantheon <span class="tei tei-pb" id="page008">[pg + 008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a> + of this ancient people Tammuz appears to have been one of the + oldest, though certainly not one of the most important + figures.<a id="noteref_7" name="noteref_7" href= + "#note_7"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">7</span></span></a> His + name consists of a Sumerian phrase meaning <span class= + "tei tei-q">“true son”</span> or, in a fuller form, <span class= + "tei tei-q">“true son of the deep water,”</span><a id="noteref_8" + name="noteref_8" href="#note_8"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">8</span></span></a> and + among the inscribed Sumerian texts which have survived the wreck of + empires are a number of hymns in his honour, which were written + down not later than about two thousand years before our era but + were almost certainly composed at a much earlier time.<a id= + "noteref_9" name="noteref_9" href="#note_9"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">9</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Tammuz the lover of Ishtar. + Descent of Ishtar to the nether world to recover Tammuz.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the religious + literature of Babylonia Tammuz appears as the youthful spouse or + lover of Ishtar, the great mother goddess, the embodiment of the + reproductive energies of nature. The references to their connexion + with each other in myth and ritual are both fragmentary and + obscure, but we gather from them that every year Tammuz was + believed to die, passing away from the cheerful earth to the gloomy + subterranean world, and that every year his divine mistress + journeyed in quest of him <span class="tei tei-q">“to the land from + which there is no returning, to the house of darkness, where dust + lies on door and bolt.”</span> During her absence the passion of + love ceased to operate: men and beasts alike forgot to reproduce + their kinds: all life was threatened with extinction. So + <span class="tei tei-pb" id="page009">[pg 009]</span><a name= + "Pg009" id="Pg009" class="tei tei-anchor"></a> intimately bound up + with the goddess were the sexual functions of the whole animal + kingdom that without her presence they could not be discharged. A + messenger of the great god Ea was accordingly despatched to rescue + the goddess on whom so much depended. The stern queen of the + infernal regions, Allatu or Eresh-Kigal by name, reluctantly + allowed Ishtar to be sprinkled with the Water of Life and to + depart, in company probably with her lover Tammuz, that the two + might return together to the upper world, and that with their + return all nature might revive.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Laments for Tammuz.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Laments for the + departed Tammuz are contained in several Babylonian hymns, which + liken him to plants that quickly fade. He is</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">A tamarisk that in the + garden has drunk no water,</span></span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Whose crown in the field has brought forth no + blossom.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + A willow that rejoiced not by the watercourse,</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + A willow whose roots were torn up.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">A herb that in the + garden had drunk no water.</span></span><span style= + "font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">His death + appears to have been annually mourned, to the shrill music of + flutes, by men and women about midsummer in the month named after + him, the month of Tammuz. The dirges were seemingly chanted over an + effigy of the dead god, which was washed with pure water, anointed + with oil, and clad in a red robe, while the fumes of incense rose + into the air, as if to stir his dormant senses by their pungent + fragrance and wake him from the sleep of death. In one of these + dirges, inscribed <span class="tei tei-hi"><span style= + "font-style: italic">Lament of the Flutes for Tammuz</span></span>, + we seem still to hear the voices of the singers chanting the sad + refrain and to catch, like far-away music, the wailing notes of the + flutes:—</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">At his vanishing away + she lifts up a lament,</span></span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span class="tei tei-q" + style="text-align: left"><span style= + "font-size: 90%; font-style: italic">‘</span><span style= + "font-size: 90%; font-style: italic">Oh my + child!</span><span style= + "font-size: 90%; font-style: italic">’</span></span> + <span style="font-size: 90%; font-style: italic">at his + vanishing away she lifts up a lament;</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span class="tei tei-q" + style="text-align: left"><span style= + "font-size: 90%; font-style: italic">‘</span><span style= + "font-size: 90%; font-style: italic">My + Damu!</span><span style= + "font-size: 90%; font-style: italic">’</span></span> + <span style="font-size: 90%; font-style: italic">at his + vanishing away she lifts up a lament.</span></span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span class="tei tei-q" + style="text-align: left"><span style= + "font-size: 90%; font-style: italic">‘</span><span style= + "font-size: 90%; font-style: italic">My enchanter and + priest!</span><span style= + "font-size: 90%; font-style: italic">’</span></span> + <span style="font-size: 90%; font-style: italic">at his + vanishing away she lifts up a lament,</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + At the shining cedar, rooted in a spacious + place,</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + In Eanna, above and below, she lifts up a + lament.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Like the lament that a house lifts up for its master, lifts + she up a lament,</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Like the lament that a city lifts up for its lord, lifts she + up a lament.</span></span> + </div><span class="tei tei-pb" id="page010">[pg + 010]</span><a name="Pg010" id="Pg010" class= + "tei tei-anchor"></a> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is the lament for a herb that grows not in the + bed,</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is the lament for the corn that grows not in the + ear.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her chamber is a possession that brings not forth a + possession,</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + A weary woman, a weary child, forspent.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for a great river, where no willows + grow,</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for a field, where corn and herbs grow + not.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for a pool, where fishes grow + not.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for a thicket of reeds, where no reeds + grow.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for woods, where tamarisks grow + not.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for a wilderness where no cypresses (?) + grow.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for the depth of a garden of trees, where honey + and wine grow not.</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Her lament is for meadows, where no plants + grow.</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">Her lament is for a + palace, where length of life grows + not.</span></span><span style= + "font-size: 90%">”</span></span><a id="noteref_10" name= + "noteref_10" href="#note_10"><span class="tei tei-noteref" + style="text-align: left"><span style= + "font-size: 60%; vertical-align: super">10</span></span></a> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Adonis in Greek mythology merely a + reflection of the Oriental Tammuz.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The tragical + story and the melancholy rites of Adonis are better known to us + from the descriptions of Greek writers than from the fragments of + Babylonian literature or <span class="tei tei-pb" id="page011">[pg + 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a> + the brief reference of the prophet Ezekiel, who saw the women of + Jerusalem weeping for Tammuz at the north gate of the temple.<a id= + "noteref_11" name="noteref_11" href="#note_11"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">11</span></span></a> + Mirrored in the glass of Greek mythology, the oriental deity + appears as a comely youth beloved by Aphrodite. In his infancy the + goddess hid him in a chest, which she gave in charge to Persephone, + queen of the nether world. But when Persephone opened the chest and + beheld the beauty of the babe, she refused to give him back to + Aphrodite, though the goddess of love went down herself to hell to + ransom her dear one from the power of the grave. The dispute + between the two goddesses of love and death was settled by Zeus, + who decreed that Adonis should abide with Persephone in the under + world for one part of the year, and with Aphrodite in the upper + world for another part. At last the fair youth was killed in + hunting by a wild boar, or by the jealous Ares, who turned himself + into the likeness of a boar in order to compass the death of his + rival. Bitterly did Aphrodite lament her loved and lost + Adonis.<a id="noteref_12" name="noteref_12" href= + "#note_12"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">12</span></span></a> The + strife between the divine rivals for the possession of Adonis + appears to be depicted on an Etruscan mirror. The two goddesses, + identified by inscriptions, are stationed on either side of + Jupiter, who occupies the seat of judgment and lifts an admonitory + finger as he looks sternly towards Persephone. Overcome with grief + the goddess of love buries her face in her mantle, while her + pertinacious rival, grasping a branch in one hand, points with the + other at a closed coffer, which probably contains the youthful + Adonis.<a id="noteref_13" name="noteref_13" href= + "#note_13"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">13</span></span></a> In + <span class="tei tei-pb" id="page012">[pg 012]</span><a name= + "Pg012" id="Pg012" class="tei tei-anchor"></a> this form of the + myth, the contest between Aphrodite and Persephone for the + possession of Adonis clearly reflects the struggle between Ishtar + and Allatu in the land of the dead, while the decision of Zeus that + Adonis is to spend one part of the year under ground and another + part above ground is merely a Greek version of the annual + disappearance and reappearance of Tammuz.</p> + </div><span class="tei tei-pb" id="page013">[pg 013]</span><a name= + "Pg013" id="Pg013" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc11" id="toc11"></a> <a name="pdf12" id="pdf12"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter II. Adonis in + Syria.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Worship of Adonis and Astarte at + Byblus, the kingdom of Cinyras. The kings of Byblus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The myth of + Adonis was localized and his rites celebrated with much solemnity + at two places in Western Asia. One of these was Byblus on the coast + of Syria, the other was Paphos in Cyprus. Both were great seats of + the worship of Aphrodite, or rather of her Semitic counterpart, + Astarte;<a id="noteref_14" name="noteref_14" href= + "#note_14"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">14</span></span></a> and of + both, if we accept the legends, Cinyras, the father of Adonis, was + king.<a id="noteref_15" name="noteref_15" href= + "#note_15"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">15</span></span></a> Of the + two cities Byblus was the more ancient; indeed it claimed to be the + oldest city in Phoenicia, and to have been founded in the early + ages of the world by the great god El, whom Greeks and Romans + identified with Cronus and Saturn respectively.<a id="noteref_16" + name="noteref_16" href="#note_16"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">16</span></span></a> + However that may have been, in historical times it ranked as a holy + place, the religious capital of the country, the Mecca or Jerusalem + of the Phoenicians.<a id="noteref_17" name="noteref_17" href= + "#note_17"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">17</span></span></a> The + city stood on a height beside the sea,<a id="noteref_18" name= + "noteref_18" href="#note_18"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">18</span></span></a> and + contained a great sanctuary of Astarte,<a id="noteref_19" name= + "noteref_19" href="#note_19"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">19</span></span></a> where + <span class="tei tei-pb" id="page014">[pg 014]</span><a name= + "Pg014" id="Pg014" class="tei tei-anchor"></a> in the midst of a + spacious open court, surrounded by cloisters and approached from + below by staircases, rose a tall cone or obelisk, the holy image of + the goddess.<a id="noteref_20" name="noteref_20" href= + "#note_20"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">20</span></span></a> In + this sanctuary the rites of Adonis were celebrated.<a id= + "noteref_21" name="noteref_21" href="#note_21"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">21</span></span></a> Indeed + the whole city was sacred to him,<a id="noteref_22" name= + "noteref_22" href="#note_22"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">22</span></span></a> and + the river Nahr Ibrahim, which falls into the sea a little to the + south of Byblus, bore in antiquity the name of Adonis.<a id= + "noteref_23" name="noteref_23" href="#note_23"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">23</span></span></a> This + was the kingdom of Cinyras.<a id="noteref_24" name="noteref_24" + href="#note_24"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">24</span></span></a> From + the earliest to the latest times the city appears to have been + ruled by kings, assisted perhaps by a senate or council of + elders.<a id="noteref_25" name="noteref_25" href= + "#note_25"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">25</span></span></a> The + first of the kings of whom we have historical evidence was a + certain Zekar-baal. He reigned about a century before Solomon; yet + from that dim past his figure stands out strangely fresh and + lifelike in the journal of an Egyptian merchant or official named + Wen-Ammon, which has fortunately been preserved in a papyrus. This + man spent some time with the king at Byblus, and received from him, + in return for rich presents, a supply of timber felled in the + forests of Lebanon.<a id="noteref_26" name="noteref_26" href= + "#note_26"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">26</span></span></a> + Another king of Byblus, who bore the name of Sibitti-baal, paid + tribute to Tiglath-pileser III., king of Assyria, about the year + 739 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span><a id="noteref_27" + name="noteref_27" href="#note_27"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">27</span></span></a> + Further, from an inscription of the fifth or fourth century before + our era we learn that a king of Byblus, by name Yehaw-melech, son + of Yehar-baal, and grandson of Adom-melech or Uri-melech, dedicated + a pillared portico with a carved work of gold and a bronze altar to + the goddess, whom he worshipped under the name of Baalath Gebal, + that is, the female Baal of Byblus.<a id="noteref_28" name= + "noteref_28" href="#note_28"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">28</span></span></a></p><span class="tei tei-pb" + id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Divinity of Semitic kings.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The names of + these kings suggest that they claimed affinity with their god Baal + or Moloch, for Moloch is only a corruption of <span lang="he" + class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">melech</span></span>, that is, <span class= + "tei tei-q">“king.”</span> Such a claim at all events appears to + have been put forward by many other Semitic kings.<a id= + "noteref_29" name="noteref_29" href="#note_29"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">29</span></span></a> The + early monarchs of Babylon were worshipped as gods in their + lifetime.<a id="noteref_30" name="noteref_30" href= + "#note_30"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">30</span></span></a> Mesha, + king of Moab, perhaps called himself the son of his god + Kemosh.<a id="noteref_31" name="noteref_31" href= + "#note_31"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">31</span></span></a> Among + the Aramean sovereigns of Damascus, mentioned in the Bible, we find + more than one Ben-hadad, that is, <span class="tei tei-q">“son of + the god Hadad,”</span> the chief male deity of the Syrians;<a id= + "noteref_32" name="noteref_32" href="#note_32"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">32</span></span></a> and + Josephus tells us that down to his own time, in the first century + of our era, Ben-hadad I., whom he calls simply Adad, and his + successor, Hazael, continued to be worshipped as gods by the people + of Damascus, who held processions daily in their honour.<a id= + "noteref_33" name="noteref_33" href="#note_33"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">33</span></span></a> Some + of the kings of Edom seem to have gone a step farther and + identified themselves with the god in their lifetime; at all events + they bore his name Hadad without any qualification.<a id= + "noteref_34" name="noteref_34" href="#note_34"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">34</span></span></a> King + Bar-rekub, who <span class="tei tei-pb" id="page016">[pg + 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a> + reigned over Samal in North-Western Syria in the time of + Tiglath-pileser (745-727 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>) appears from his + name to have reckoned himself a son of Rekub-el, the god to whose + favour he deemed himself indebted for the kingdom.<a id= + "noteref_35" name="noteref_35" href="#note_35"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">35</span></span></a> The + kings of Tyre traced their descent from Baal,<a id="noteref_36" + name="noteref_36" href="#note_36"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">36</span></span></a> and + apparently professed to be gods in their own person.<a id= + "noteref_37" name="noteref_37" href="#note_37"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">37</span></span></a> + Several of them bore names which are partly composed of the names + of Baal and Astarte; one of them bore the name of Baal pure and + simple.<a id="noteref_38" name="noteref_38" href= + "#note_38"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">38</span></span></a> The + Baal whom they personated was no doubt Melcarth, <span class= + "tei tei-q">“the king of the city,”</span> as his name signifies, + the great god whom the Greeks identified with Hercules; for the + equivalence of the Baal of Tyre both to Melcarth and to Hercules is + placed beyond the reach of doubt by a bilingual inscription, in + Phoenician and Greek, which was found in Malta.<a id="noteref_39" + name="noteref_39" href="#note_39"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">39</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Divinity of the Phoenician kings + of Byblus and the Canaanite kings of Jerusalem. The</span> + <span class="tei tei-q"><span style= + "font-size: 80%">“</span><span style="font-size: 80%">sacred + men</span><span style="font-size: 80%">”</span></span> + <span style="font-size: 80%">at Jerusalem.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In like manner + the kings of Byblus may have assumed the style of Adonis; for + Adonis was simply the divine Adon <span class="tei tei-pb" id= + "page017">[pg 017]</span><a name="Pg017" id="Pg017" class= + "tei tei-anchor"></a> or <span class="tei tei-q">“lord”</span> of + the city, a title which hardly differs in sense from Baal + (<span class="tei tei-q">“master”</span>) and Melech (<span class= + "tei tei-q">“king”</span>). This conjecture would be confirmed if + one of the kings of Byblus actually bore, as Renan believed, the + name of Adom-melech, that is, Adonis Melech, the Lord King. But, + unfortunately, the reading of the inscription in which the name + occurs is doubtful.<a id="noteref_40" name="noteref_40" href= + "#note_40"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">40</span></span></a> Some + of the old Canaanite kings of Jerusalem appear to have played the + part of Adonis in their lifetime, if we may judge from their names, + Adoni-bezek and Adoni-zedek,<a id="noteref_41" name="noteref_41" + href="#note_41"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">41</span></span></a> which + are divine rather than human titles. Adoni-zedek means <span class= + "tei tei-q">“lord of righteousness,”</span> and is therefore + equivalent to Melchizedek, that is, <span class="tei tei-q">“king + of righteousness,”</span> the title of that mysterious king of + Salem and priest of God Most High, who seems to have been neither + more nor less than one of these same Canaanitish kings of + Jerusalem.<a id="noteref_42" name="noteref_42" href= + "#note_42"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">42</span></span></a> Thus + if the old priestly kings of Jerusalem regularly played the part of + Adonis, we need not wonder that in later times the women of + Jerusalem used to weep for Tammuz, that is, for Adonis, at the + north gate of the temple.<a id="noteref_43" name="noteref_43" href= + "#note_43"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">43</span></span></a> In + doing so they may only have been continuing a custom which had been + observed in the same place by the Canaanites long before the + Hebrews invaded the land. Perhaps the <span class= + "tei tei-q">“sacred men,”</span> as they were called, who lodged + within the walls of the temple at Jerusalem down almost to the end + of the Jewish kingdom,<a id="noteref_44" name="noteref_44" href= + "#note_44"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">44</span></span></a> may + have acted the part of the living Adonis to the living Astarte of + the women. At all events we know that in the cells of <span class= + "tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" + class="tei tei-anchor"></a> these strange clergy women wove + garments for the <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">asherim</span></span>,<a id= + "noteref_45" name="noteref_45" href="#note_45"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">45</span></span></a> the + sacred poles which stood beside the altar and which appear to have + been by some regarded as embodiments of Astarte.<a id="noteref_46" + name="noteref_46" href="#note_46"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">46</span></span></a> + Certainly these <span class="tei tei-q">“sacred men”</span> must + have discharged some function which was deemed religious in the + temple at Jerusalem; and we can hardly doubt that the prohibition + to bring the wages of prostitution into the house of God, which was + published at the very same time that the men were expelled from the + temple,<a id="noteref_47" name="noteref_47" href= + "#note_47"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">47</span></span></a> was + directed against an existing practice. In Palestine as in other + Semitic lands the hire of sacred prostitutes was probably dedicated + to the deity as one of his regular dues: he took tribute of men and + women as of flocks and herds, of fields and vineyards and + oliveyards.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">David as heir of the old sacred + kings of Jerusalem.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if Jerusalem + had been from of old the seat of a dynasty of spiritual potentates + or Grand Lamas, who held the keys of heaven and were revered far + and wide as kings and gods in one, we can easily understand why the + upstart David chose it for the capital of the new kingdom which he + had won for himself at the point of the sword. The central position + and the natural strength of the virgin fortress need not have been + the only or the principal inducements which <span class= + "tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" + class="tei tei-anchor"></a> decided the politic monarch to transfer + his throne from Hebron to Jerusalem.<a id="noteref_48" name= + "noteref_48" href="#note_48"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">48</span></span></a> By + serving himself heir to the ancient kings of the city he might + reasonably hope to inherit their ghostly repute along with their + broad acres, to wear their nimbus as well as their crown.<a id= + "noteref_49" name="noteref_49" href="#note_49"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">49</span></span></a> So at + a later time when he had conquered Ammon and captured the royal + city of Rabbah, he took the heavy gold crown of the Ammonite god + Milcom and placed it on his own brows, thus posing as the deity in + person.<a id="noteref_50" name="noteref_50" href= + "#note_50"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">50</span></span></a> It can + hardly, therefore, be unreasonable to suppose that he pursued + precisely the same policy at the conquest of Jerusalem. And on the + other side the calm confidence with which the Jebusite inhabitants + of that city awaited his attack, jeering at the besiegers from the + battlements,<a id="noteref_51" name="noteref_51" href= + "#note_51"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">51</span></span></a> may + well have been born of a firm trust in the local deity rather than + in the height and thickness of their grim old walls. Certainly the + obstinacy <span class="tei tei-pb" id="page020">[pg + 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a> + with which in after ages the Jews defended the same place against + the armies of Assyria and Rome sprang in large measure from a + similar faith in the God of Zion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Traces of the divinity of Hebrew + kings.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Be that as it + may, the history of the Hebrew kings presents some features which + may perhaps, without straining them too far, be interpreted as + traces or relics of a time when they or their predecessors played + the part of a divinity, and particularly of Adonis, the divine lord + of the land. In life the Hebrew king was regularly addressed as + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Adoni-ham-melech</span></span>, <span class= + "tei tei-q">“My Lord the King,”</span><a id="noteref_52" name= + "noteref_52" href="#note_52"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">52</span></span></a> and + after death he was lamented with cries of <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Hoi ahi! Hoi Adon!</span></span> <span class= + "tei tei-q">“Alas my brother! alas Lord!”</span><a id="noteref_53" + name="noteref_53" href="#note_53"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">53</span></span></a> These + exclamations of grief uttered for the death of a king of Judah + were, we can hardly doubt, the very same cries which the weeping + women of Jerusalem uttered in the north porch of the temple for the + dead Tammuz.<a id="noteref_54" name="noteref_54" href= + "#note_54"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">54</span></span></a> + However, little stress can be laid on such forms of address, since + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Adon</span></span> in Hebrew, like + <span class="tei tei-q">“lord”</span> in English, was a secular as + well as a religious title. But whether identified with Adonis or + not, the Hebrew kings certainly seem to have been regarded as in a + sense divine, as representing and to <span class="tei tei-pb" id= + "page021">[pg 021]</span><a name="Pg021" id="Pg021" class= + "tei tei-anchor"></a> some extent embodying Jehovah on earth. For + the king's throne was called the throne of Jehovah;<a id= + "noteref_55" name="noteref_55" href="#note_55"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">55</span></span></a> and + the application of the holy oil to his head was believed to impart + to him directly a portion of the divine spirit.<a id="noteref_56" + name="noteref_56" href="#note_56"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">56</span></span></a> Hence + he bore the title of Messiah, which with its Greek equivalent + Christ means no more than <span class="tei tei-q">“the Anointed + One.”</span> Thus when David had cut off the skirt of Saul's robe + in the darkness of a cave where he was in hiding, his heart smote + him for having laid sacrilegious hands upon <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Adoni Messiah Jehovah</span></span>, + <span class="tei tei-q">“my Lord the Anointed of + Jehovah.”</span><a id="noteref_57" name="noteref_57" href= + "#note_57"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">57</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Hebrew kings seem to have been + held responsible for drought and famine.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Like other + divine or semi-divine rulers the Hebrew kings were apparently held + answerable for famine and pestilence. When a dearth, caused perhaps + by a failure of the winter rains, had visited the land for three + years, King David inquired of the oracle, which discreetly laid the + blame not on him but on his predecessor Saul. The dead king was + indeed beyond the reach of punishment, but his sons were + <span class="tei tei-pb" id="page022">[pg 022]</span><a name= + "Pg022" id="Pg022" class="tei tei-anchor"></a> not. So David had + seven of them sought out, and they were hanged before the Lord at + the beginning of barley harvest in spring: and all the long summer + the mother of two of the dead men sat under the gallows-tree, + keeping off the jackals by night and the vultures by day, till with + the autumn the blessed rain came at last to wet their dangling + bodies and fertilize the barren earth once more. Then the bones of + the dead were taken down from the gibbet and buried in the + sepulchre of their fathers.<a id="noteref_58" name="noteref_58" + href="#note_58"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">58</span></span></a> The + season when these princes were put to death, at the beginning of + barley harvest, and the length of time they hung on the gallows, + seem to show that their execution was not a mere punishment, but + that it partook of the nature of a rain-charm. For it is a common + belief that rain can be procured by magical ceremonies performed + with dead men's bones,<a id="noteref_59" name="noteref_59" href= + "#note_59"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">59</span></span></a> and it + would be natural to ascribe a special virtue in this respect to the + bones of princes, who are often expected to give rain in their + life. When the Israelites demanded of Samuel that he should give + them a king, the indignant prophet, loth to be superseded by the + upstart Saul, called on the Lord to send thunder and rain, and the + Lord did so at once, though the season was early summer and the + reapers were at work in the wheat-fields, a time when in common + years no rain falls from the cloudless Syrian sky.<a id= + "noteref_60" name="noteref_60" href="#note_60"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">60</span></span></a> The + pious historian who records the miracle seems to have regarded it + as a mere token of the wrath of the deity, whose voice was heard in + the roll of thunder; but we may surmise that in giving this + impressive proof of his control of the weather Samuel meant to hint + gently at the naughtiness of asking for a king to do for the + fertility of the land what could be done quite as well and far more + cheaply by a prophet.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Excessive rain set down to the + wrath of the deity.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Israel the + excess as well as the deficiency of rain seems to have been set + down to the wrath of the <span class="tei tei-pb" id="page023">[pg + 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a> + deity.<a id="noteref_61" name="noteref_61" href= + "#note_61"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">61</span></span></a> When + the Jews returned to Jerusalem from the great captivity and + assembled for the first time in the square before the ruined + temple, it happened that the weather was very wet, and as the + people sat shelterless and drenched in the piazza they trembled at + their sin and at the rain.<a id="noteref_62" name="noteref_62" + href="#note_62"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">62</span></span></a> In all + ages it has been the strength or the weakness of Israel to read the + hand of God in the changing aspects of nature, and we need not + wonder that at such a time and in so dismal a scene, with a + lowering sky overhead, the blackened ruins of the temple before + their eyes, and the steady drip of the rain over all, the returned + exiles should have been oppressed with a double sense of their own + guilt and of the divine anger. Perhaps, though they hardly knew it, + memories of the bright sun, fat fields, and broad willow-fringed + rivers of Babylon,<a id="noteref_63" name="noteref_63" href= + "#note_63"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">63</span></span></a> which + had been so long their home, lent a deeper shade of sadness to the + austerity of the Judean landscape, with its gaunt grey hills + stretching away, range beyond range, to the horizon, or dipping + eastward to the far line of sombre blue which marks the sullen + waters of the Dead Sea.<a id="noteref_64" name="noteref_64" href= + "#note_64"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">64</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hebrew kings apparently supposed + to heal disease and stop epidemics.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the days of + the Hebrew monarchy the king was apparently credited with the power + of making sick and making whole. Thus the king of Syria sent a + leper to the king of Israel to be healed by him, just as scrofulous + patients <span class="tei tei-pb" id="page024">[pg + 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a> + used to fancy that they could be cured by the touch of a French or + English king. However, the Hebrew monarch, with more sense than has + been shown by his royal brothers in modern times, professed himself + unable to work any such miracle. <span class="tei tei-q">“Am I + God,”</span> he asked, <span class="tei tei-q">“to kill and to make + alive, that this man doth send unto me to recover a man of his + leprosy?”</span><a id="noteref_65" name="noteref_65" href= + "#note_65"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">65</span></span></a> On + another occasion, when pestilence ravaged the country and the + excited fancy of the plague-stricken people saw in the clouds the + figure of the Destroying Angel with his sword stretched out over + Jerusalem, they laid the blame on King David, who had offended the + touchy and irascible deity by taking a census. The prudent monarch + bowed to the popular storm, acknowledged his guilt, and appeased + the angry god by offering burnt sacrifices on the threshing-floor + of Araunah, one of the old Jebusite inhabitants of Jerusalem. Then + the angel sheathed his flashing sword, and the shrieks of the dying + and the lamentations for the dead no longer resounded in the + streets.<a id="noteref_66" name="noteref_66" href= + "#note_66"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">66</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The rarity of references to the + divinity of Hebrew kings in the historical books may be + explained by the circumstances in which these works were + composed or edited.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To this theory + of the sanctity, nay the divinity of the Hebrew kings it may be + objected that few traces of it survive in the historical books of + the Bible. But the force of the objection is weakened by a + consideration of the time and the circumstances in which these + books assumed their final shape. The great prophets of the eighth + and the <span class="tei tei-pb" id="page025">[pg + 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a> + seventh centuries by the spiritual ideals and the ethical fervour + of their teaching had wrought a religious and moral reform perhaps + unparalleled in history. Under their influence an austere + monotheism had replaced the old sensuous worship of the natural + powers: a stern Puritanical spirit, an unbending rigour of mind, + had succeeded to the old easy supple temper with its weak + compliances, its wax-like impressionability, its proclivities to + the sins of the flesh. And the moral lessons which the prophets + inculcated were driven home by the political events of the time, + above all by the ever-growing pressure of the great Assyrian empire + on the petty states of Palestine. The long agony of the siege of + Samaria<a id="noteref_67" name="noteref_67" href= + "#note_67"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">67</span></span></a> must + have been followed with trembling anxiety by the inhabitants of + Judea, for the danger was at their door. They had only to lift up + their eyes and look north to see the blue hills of Ephraim, at + whose foot lay the beleaguered city. Its final fall and the + destruction of the northern kingdom could not fail to fill every + thoughtful mind in the sister realm with sad forebodings. It was as + if the sky had lowered and thunder muttered over Jerusalem. + Thenceforth to the close of the Jewish monarchy, about a century + and a half later, the cloud never passed away, though once for a + little it seemed to lift, when Sennacherib raised the siege of + Jerusalem<a id="noteref_68" name="noteref_68" href= + "#note_68"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">68</span></span></a> and + the watchers on the walls beheld the last of the long line of + spears and standards disappearing, the last squadron of the + blue-coated Assyrian cavalry sweeping, in a cloud of dust, out of + sight.<a id="noteref_69" name="noteref_69" href= + "#note_69"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">69</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The historical books were composed + or edited under the influence of the prophetic + reformation.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was in this + period of national gloom and despondency that the two great + reformations of Israel's religion were accomplished, the first by + king Hezekiah, the second a century later by king Josiah.<a id= + "noteref_70" name="noteref_70" href="#note_70"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">70</span></span></a> We + need not wonder then <span class="tei tei-pb" id="page026">[pg + 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a> + that the reformers who in that and subsequent ages composed or + edited the annals of their nation should have looked as sourly on + the old unreformed paganism of their forefathers as the fierce + zealots of the Commonwealth looked on the far more innocent + pastimes of Merry England; and that in their zeal for the glory of + God they should have blotted many pages of history lest they should + perpetuate the memory of practices to which they traced the + calamities of their country. All the historical books passed + through the office of the Puritan censor,<a id="noteref_71" name= + "noteref_71" href="#note_71"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">71</span></span></a> and we + can hardly doubt that they emerged from it stript of many gay + feathers which they had flaunted when they went in. Among the shed + plumage may well have been the passages which invested human + beings, whether kings or commoners, with the attributes of deity. + Certainly no pages could seem to the censor more rankly + blasphemous; on none, therefore, was he likely to press more firmly + the official sponge.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Baal and his female Baalath + the sources of all fertility.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if Semitic + kings in general and the kings of Byblus in particular often + assumed the style of Baal or Adonis, it follows that they may have + mated with the goddess, the Baalath or Astarte of the city. + Certainly we hear of kings of Tyre and Sidon who were priests of + Astarte.<a id="noteref_72" name="noteref_72" href= + "#note_72"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">72</span></span></a> Now to + the agricultural Semites the Baal or god of a land was the author + of all its fertility; he it was who produced the corn, the wine, + the figs, the oil, and the flax, by means of his quickening waters, + which in the arid parts of the Semitic world are oftener springs, + streams, and underground flow than the rains of heaven.<a id= + "noteref_73" name="noteref_73" href="#note_73"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">73</span></span></a> + Further, <span class="tei tei-q">“the life-giving power of the god + was not limited to vegetative nature, but to him also was ascribed + the increase of animal life, the <span class="tei tei-pb" id= + "page027">[pg 027]</span><a name="Pg027" id="Pg027" class= + "tei tei-anchor"></a> multiplication of flocks and herds, and, not + least, of the human inhabitants of the land. For the increase of + animate nature is obviously conditioned, in the last resort, by the + fertility of the soil, and primitive races, which have not learned + to differentiate the various kinds of life with precision, think of + animate as well as vegetable life as rooted in the earth and sprung + from it. The earth is the great mother of all things in most + mythological philosophies, and the comparison of the life of + mankind, or of a stock of men, with the life of a tree, which is so + common in Semitic as in other primitive poetry, is not in its + origin a mere figure. Thus where the growth of vegetation is + ascribed to a particular divine power, the same power receives the + thanks and homage of his worshippers for the increase of cattle and + of men. Firstlings as well as first-fruits were offered at the + shrines of the Baalim, and one of the commonest classes of personal + names given by parents to their sons or daughters designates the + child as the gift of the god.”</span> In short, <span class= + "tei tei-q">“the Baal was conceived as the male principle of + reproduction, the husband of the land which he + fertilised.”</span><a id="noteref_74" name="noteref_74" href= + "#note_74"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">74</span></span></a> So + far, therefore, as the Semite personified the reproductive energies + of nature as male and female, as a Baal and a Baalath, he appears + to have identified the male power especially with water and the + female especially with earth. On this view plants and trees, + animals and men, are the offspring or children of the Baal and + Baalath.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Personation of the Baal by the + king.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If, then, at + Byblus and elsewhere, the Semitic king was allowed, or rather + required, to personate the god and marry the goddess, the intention + of the custom can only have been to ensure the fertility of the + land and the increase of men and cattle by means of homoeopathic + magic. There is reason to think that a similar custom was observed + from a similar motive in other parts of the ancient world, and + particularly at Nemi, where both the male and the female powers, + the Dianus and Diana, were in one aspect of their nature + personifications of the life-giving waters.<a id="noteref_75" name= + "noteref_75" href="#note_75"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">75</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cinyras, king of Byblus. Aphaca + and the vale of the Adonis. Monuments of Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The last king of + Byblus bore the ancient name of Cinyras, and was beheaded by Pompey + the Great for his <span class="tei tei-pb" id="page028">[pg + 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a> + tyrannous excesses.<a id="noteref_76" name="noteref_76" href= + "#note_76"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">76</span></span></a> His + legendary namesake Cinyras is said to have founded a sanctuary of + Aphrodite, that is, of Astarte, at a place on Mount Lebanon, + distant a day's journey from the capital.<a id="noteref_77" name= + "noteref_77" href="#note_77"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">77</span></span></a> The + spot was probably Aphaca, at the source of the river Adonis, + half-way between Byblus and Baalbec; for at Aphaca there was a + famous grove and sanctuary of Astarte which Constantine destroyed + on account of the flagitious character of the worship.<a id= + "noteref_78" name="noteref_78" href="#note_78"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">78</span></span></a> The + site of the temple has been discovered by modern travellers near + the miserable village which still bears the name of Afka at the + head of the wild, romantic, wooded gorge of the Adonis. The hamlet + stands among groves of noble walnut-trees on the brink of the lyn. + A little way off the river rushes from a cavern at the foot of a + mighty amphitheatre of towering cliffs to plunge in a series of + cascades into the awful depths of the glen. The deeper it descends, + the ranker and denser grows the vegetation, which, sprouting from + the crannies and fissures of the rocks, spreads a green veil over + the roaring or murmuring stream in the tremendous chasm below. + There is something delicious, almost intoxicating, in the freshness + of these tumbling waters, in the sweetness and purity of the + mountain air, in the vivid green of the vegetation. The temple, of + which some massive hewn blocks and a fine column of Syenite granite + still mark the site, occupied a terrace facing the source of the + river and commanding a magnificent prospect. Across the foam and + the roar of the waterfalls you look up to the cavern and away to + the top of the sublime precipices above. So lofty is the cliff that + the goats which creep along its ledges to browse on the bushes + appear like ants to the spectator hundreds of feet below. Seaward + the view is especially impressive when the sun floods the profound + gorge with golden light, revealing all the fantastic buttresses and + rounded towers of its mountain rampart, and falling softly on the + varied green of the woods which clothe its depths.<a id= + "noteref_79" name="noteref_79" href="#note_79"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">79</span></span></a> It was + here that, according <span class="tei tei-pb" id="page029">[pg + 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a> + to the legend, Adonis met Aphrodite for the first or the last + time,<a id="noteref_80" name="noteref_80" href= + "#note_80"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">80</span></span></a> and + here his mangled body was buried.<a id="noteref_81" name= + "noteref_81" href="#note_81"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">81</span></span></a> A + fairer scene could hardly be imagined for a story of tragic love + and death. Yet, sequestered as the valley is and must always have + been, it is not wholly deserted. A convent or a village may be + observed here and there standing out against the sky on the top of + some beetling crag, or clinging to the face of a nearly + perpendicular cliff high above the foam and the din of the river; + and at evening the lights that twinkle through the gloom betray the + presence of human habitations on slopes which might seem + inaccessible to man. In antiquity the whole of the lovely vale + appears have been dedicated to Adonis, and to this day it is + haunted by his memory; for the heights which shut it in are crested + at various points by ruined monuments of his worship, some of them + overhanging dreadful abysses, down which it turns the head dizzy to + look and see the eagles wheeling about their nests far below. One + such monument exists at Ghineh. The face of a great rock, above a + roughly hewn recess, is here carved with figures of Adonis and + Aphrodite. He is portrayed with spear in rest, awaiting the attack + of a bear, while she is seated in an attitude of sorrow.<a id= + "noteref_82" name="noteref_82" href="#note_82"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">82</span></span></a> Her + grief-stricken figure may well be the mourning <span class= + "tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" + class="tei tei-anchor"></a> Aphrodite of the Lebanon described by + Macrobius,<a id="noteref_83" name="noteref_83" href= + "#note_83"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">83</span></span></a> and + the recess in the rock is perhaps her lover's tomb. Every year, in + the belief of his worshippers, Adonis was wounded to death on the + mountains, and every year the face of nature itself was dyed with + his sacred blood. So year by year the Syrian damsels lamented his + untimely fate,<a id="noteref_84" name="noteref_84" href= + "#note_84"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">84</span></span></a> while + the red anemone, his flower, bloomed among the cedars of Lebanon, + and the river ran red to the sea, fringing the winding shores of + the blue Mediterranean, whenever the wind set inshore, with a + sinuous, band of crimson.</p> + </div><span class="tei tei-pb" id="page031">[pg 031]</span><a name= + "Pg031" id="Pg031" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc13" id="toc13"></a> <a name="pdf14" id="pdf14"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter III. Adonis in + Cyprus.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Phoenician colonies in + Cyprus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The island of + Cyprus lies but one day's sail from the coast of Syria. Indeed, on + fine summer evenings its mountains may be descried looming low and + dark against the red fires of sunset.<a id="noteref_85" name= + "noteref_85" href="#note_85"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">85</span></span></a> With + its rich mines of copper and its forests of firs and stately + cedars, the island naturally attracted a commercial and maritime + people like the Phoenicians; while the abundance of its corn, its + wine, and its oil must have rendered it in their eyes a Land of + Promise by comparison with the niggardly nature of their own rugged + coast, hemmed in between the mountains and the sea.<a id= + "noteref_86" name="noteref_86" href="#note_86"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">86</span></span></a> + Accordingly they settled in Cyprus at a very early date and + remained there long after the Greeks had also established + themselves on its shores; for we know from inscriptions and coins + that Phoenician kings reigned at Citium, the Chittim of the + Hebrews, down to the time of Alexander the Great.<a id="noteref_87" + name="noteref_87" href="#note_87"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">87</span></span></a> + <span class="tei tei-pb" id="page032">[pg 032]</span><a name= + "Pg032" id="Pg032" class="tei tei-anchor"></a> Naturally the + Semitic colonists brought their gods with them from the + mother-land. They worshipped Baal of the Lebanon,<a id="noteref_88" + name="noteref_88" href="#note_88"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">88</span></span></a> who + may well have been Adonis, and at Amathus on the south coast they + instituted the rites of Adonis and Aphrodite, or rather + Astarte.<a id="noteref_89" name="noteref_89" href= + "#note_89"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">89</span></span></a> Here, + as at Byblus, these rites resembled the Egyptian worship of Osiris + so closely that some people even identified the Adonis of Amathus + with Osiris.<a id="noteref_90" name="noteref_90" href= + "#note_90"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">90</span></span></a> The + Tyrian Melcarth or Moloch was also worshipped at Amathus,<a id= + "noteref_91" name="noteref_91" href="#note_91"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">91</span></span></a> and + the tombs discovered in the neighbourhood prove that the city + remained Phoenician to a late period.<a id="noteref_92" name= + "noteref_92" href="#note_92"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">92</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Kingdom of Paphos. Sanctuary of + Aphrodite at Paphos.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the great + seat of the worship of Aphrodite and Adonis in Cyprus was Paphos on + the south-western side of the island. Among the petty kingdoms into + which Cyprus was divided from the earliest times until the end of + the fourth century before our era Paphos must have ranked with the + best. It is a land of hills and billowy ridges, diversified by + fields and vineyards and intersected by rivers, which in the course + of ages have carved for themselves beds of such tremendous depth + that travelling in the interior is difficult and tedious. The lofty + range of Mount Olympus (the modern Troodos), capped with snow the + greater part of the year, screens Paphos from the northerly and + easterly winds and cuts it off from the rest of the island. On the + slopes of the range the last pine-woods of Cyprus linger, + sheltering here and there monasteries <span class="tei tei-pb" id= + "page033">[pg 033]</span><a name="Pg033" id="Pg033" class= + "tei tei-anchor"></a> in scenery not unworthy of the Apennines. The + old city of Paphos occupied the summit of a hill about a mile from + the sea; the newer city sprang up at the harbour some ten miles + off.<a id="noteref_93" name="noteref_93" href= + "#note_93"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">93</span></span></a> The + sanctuary of Aphrodite at Old Paphos (the modern Kuklia) was one of + the most celebrated shrines in the ancient world. From the earliest + to the latest times it would seem to have preserved its essential + features unchanged. For the sanctuary is represented on coins of + the Imperial age,<a id="noteref_94" name="noteref_94" href= + "#note_94"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">94</span></span></a> and + these representations agree closely with little golden models of a + shrine which were found in two of the royal graves at + Mycenae.<a id="noteref_95" name="noteref_95" href= + "#note_95"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">95</span></span></a> Both + on the coins and in the models we see a façade surmounted by a pair + of doves and divided into three compartments or chapels, of which + the central one is crowned by a lofty superstructure. In the golden + models each chapel contains a pillar standing in a pair of horns: + the central superstructure is crowned by two pairs of horns, one + within the other; and the two side chapels are in like manner + crowned each with a pair of horns and a single dove perched on the + outer horn of each pair. On the coins each of the side chapels + contains a pillar or candelabra-like object: the central chapel + contains a cone and is flanked by two high columns, each + terminating in a pair of ball-topped pinnacles, with a star and + crescent appearing between the tops of the columns. The doves are + doubtless the sacred doves of Aphrodite or Astarte,<a id= + "noteref_96" name="noteref_96" href="#note_96"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">96</span></span></a> and + the <span class="tei tei-pb" id="page034">[pg 034]</span><a name= + "Pg034" id="Pg034" class="tei tei-anchor"></a> horns and pillars + remind us of the similar religious emblems which have been found in + the great prehistoric palace of Cnossus in Crete, as well as on + many monuments of the Mycenaean or Minoan age of Greece.<a id= + "noteref_97" name="noteref_97" href="#note_97"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">97</span></span></a> If + antiquaries are right in regarding the golden models as copies of + the Paphian shrine, that shrine must have suffered little outward + change for more than a thousand years; for the royal graves at + Mycenae, in which the models were found, can hardly be of later + date than the twelfth century before our era.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Aphrodite of Paphos a + Phoenician or aboriginal deity. Her conical image.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the + sanctuary of Aphrodite at Paphos was apparently of great + antiquity.<a id="noteref_98" name="noteref_98" href= + "#note_98"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">98</span></span></a> + According to Herodotus, it was founded by Phoenician colonists from + Ascalon;<a id="noteref_99" name="noteref_99" href= + "#note_99"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">99</span></span></a> but it + is possible that a native goddess of fertility was worshipped on + the spot before the arrival of the Phoenicians, and that the + newcomers identified her with their own Baalath or Astarte, whom + she may have closely resembled. If two deities were thus fused in + one, we may suppose that they were both varieties of that great + goddess of motherhood and fertility whose worship appears to have + been spread all over Western Asia from a very early time. The + supposition is confirmed as well by the archaic shape of her image + as by the licentious character of her rites; for both that shape + and those rites were shared by her with other Asiatic deities. Her + image was simply a white cone or pyramid.<a id="noteref_100" name= + "noteref_100" href="#note_100"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">100</span></span></a> + <span class="tei tei-pb" id="page035">[pg 035]</span><a name= + "Pg035" id="Pg035" class="tei tei-anchor"></a> In like manner, a + cone was the emblem of Astarte at Byblus,<a id="noteref_101" name= + "noteref_101" href="#note_101"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">101</span></span></a> of + the native goddess whom the Greeks called Artemis at Perga in + Pamphylia,<a id="noteref_102" name="noteref_102" href= + "#note_102"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">102</span></span></a> and + of the sun-god Heliogabalus at Emesa in Syria.<a id="noteref_103" + name="noteref_103" href="#note_103"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">103</span></span></a> + Conical stones, which apparently served as idols, have also been + found at Golgi in Cyprus, and in the Phoenician temples of + Malta;<a id="noteref_104" name="noteref_104" href= + "#note_104"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">104</span></span></a> and + cones of sandstone came to light at the shrine of the <span class= + "tei tei-q">“Mistress of Torquoise”</span> among the barren hills + and frowning precipices of Sinai.<a id="noteref_105" name= + "noteref_105" href="#note_105"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">105</span></span></a> The + precise significance of such <span class="tei tei-pb" id= + "page036">[pg 036]</span><a name="Pg036" id="Pg036" class= + "tei tei-anchor"></a> an emblem remains as obscure as it was in the + time of Tacitus.<a id="noteref_106" name="noteref_106" href= + "#note_106"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">106</span></span></a> It + appears to have been customary to anoint the sacred cone with olive + oil at a solemn festival, in which people from Lycia and Caria + participated.<a id="noteref_107" name="noteref_107" href= + "#note_107"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">107</span></span></a> The + custom of anointing a holy stone has been observed in many parts of + the world; for example, in the sanctuary of Apollo at Delphi.<a id= + "noteref_108" name="noteref_108" href="#note_108"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">108</span></span></a> To + this day the old custom appears to survive at Paphos, for + <span class="tei tei-q">“in honour of the Maid of Bethlehem the + peasants of Kuklia anointed lately, and probably still anoint each + year, the great corner-stones of the ruined Temple of the Paphian + Goddess. As Aphrodite was supplicated once with cryptic rites, so + is Mary entreated still by Moslems as well as Christians, with + incantations and passings through perforated stones, to remove the + curse of barrenness from Cypriote women, or increase the manhood of + Cypriote men.”</span><a id="noteref_109" name="noteref_109" href= + "#note_109"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">109</span></span></a> Thus + the ancient worship of the goddess of fertility is continued under + a different name. Even the name of the old goddess is retained in + some parts of the island; for in more than one chapel the Cypriote + peasants adore the mother of Christ under the title Panaghia + Aphroditessa.<a id="noteref_110" name="noteref_110" href= + "#note_110"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">110</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sacred prostitution in the worship + of the Paphian Aphrodite and of other Asiatic goddesses.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Cyprus it + appears that before marriage all women were formerly obliged by + custom to prostitute themselves to strangers at the sanctuary of + the goddess, whether she went by the name of Aphrodite, Astarte, or + what not.<a id="noteref_111" name="noteref_111" href= + "#note_111"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">111</span></span></a> + Similar customs prevailed in many parts of Western Asia. Whatever + its motive, the practice was clearly regarded, not as an orgy of + lust, but as a solemn religious duty performed in the service of + that great Mother Goddess of Western Asia whose name varied, while + her type remained constant, from place to place. Thus at Babylon + every woman, whether rich or poor, had once in her life to submit + to the embraces of a stranger at the temple of Mylitta, that is, of + Ishtar or <span class="tei tei-pb" id="page037">[pg + 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a> + Astarte, and to dedicate to the goddess the wages earned by this + sanctified harlotry. The sacred precinct was crowded with women + waiting to observe the custom. Some of them had to wait there for + years.<a id="noteref_112" name="noteref_112" href= + "#note_112"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">112</span></span></a> At + Heliopolis or Baalbec in Syria, famous for the imposing grandeur of + its ruined temples, the custom of the country required that every + maiden should prostitute herself to a stranger at the temple of + Astarte, and matrons as well as maids testified their devotion to + the goddess in the same manner. The emperor Constantine abolished + the custom, destroyed the temple, and built a church in its + stead.<a id="noteref_113" name="noteref_113" href= + "#note_113"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">113</span></span></a> In + Phoenician temples women prostituted themselves for hire in the + service of religion, believing that by this conduct they + propitiated the goddess and won her favour.<a id="noteref_114" + name="noteref_114" href="#note_114"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">114</span></span></a> + <span class="tei tei-q">“It was a law of the Amorites, that + <span class="tei tei-pb" id="page038">[pg 038]</span><a name= + "Pg038" id="Pg038" class="tei tei-anchor"></a> she who was about to + marry should sit in fornication seven days by the + gate.”</span><a id="noteref_115" name="noteref_115" href= + "#note_115"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">115</span></span></a> At + Byblus the people shaved their heads in the annual mourning for + Adonis. Women who refused to sacrifice their hair had to give + themselves up to strangers on a certain day of the festival, and + the money which they thus earned was devoted to the goddess.<a id= + "noteref_116" name="noteref_116" href="#note_116"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">116</span></span></a> This + custom may have been a mitigation of an older rule which at Byblus + as elsewhere formerly compelled every woman without exception to + sacrifice her virtue in the service of religion. I have already + suggested a reason why the offering of a woman's hair was accepted + as an equivalent for the surrender of her person.<a id= + "noteref_117" name="noteref_117" href="#note_117"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">117</span></span></a> We + are told that in Lydia all girls were obliged to prostitute + themselves in order to earn a dowry;<a id="noteref_118" name= + "noteref_118" href="#note_118"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">118</span></span></a> but + we may suspect that the real motive of the custom was devotion + rather than economy. The suspicion is confirmed by a Greek + inscription found at Tralles in Lydia, which proves that the + practice of religious prostitution survived in that country as late + as the second century of our era. It records of a certain woman, + Aurelia Aemilia by name, not only that she herself served the god + in the capacity of a harlot at his express command, but that her + mother and other female ancestors had done the same before her; and + the publicity of the record, engraved on a marble column which + supported a votive offering, shows that no stain attached to such a + life and such a parentage.<a id="noteref_119" name="noteref_119" + href="#note_119"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">119</span></span></a> In + Armenia the noblest families dedicated their daughters to the + service of the goddess Anaitis in her temple at Acilisena, where + the damsels acted as prostitutes for a long time before they were + given in marriage. Nobody scrupled to take one of these girls to + wife when her period of service was over.<a id="noteref_120" name= + "noteref_120" href="#note_120"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">120</span></span></a> + <span class="tei tei-pb" id="page039">[pg 039]</span><a name= + "Pg039" id="Pg039" class="tei tei-anchor"></a> Again, the goddess + Ma was served by a multitude of sacred harlots at Comana in Pontus, + and crowds of men and women flocked to her sanctuary from the + neighbouring cities and country to attend the biennial festivals or + to pay their vows to the goddess.<a id="noteref_121" name= + "noteref_121" href="#note_121"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">121</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Asiatic Mother Goddess a + personification of all the reproductive energies of nature. Her + worship perhaps reflects a period of sexual communism.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If we survey the + whole of the evidence on this subject, some of which has still to + be laid before the reader, we may conclude that a great Mother + Goddess, the personification of all the reproductive energies of + nature, was worshipped under different names but with a substantial + similarity of myth and ritual by many peoples of Western Asia; that + associated with her was a lover, or rather series of lovers, divine + yet mortal, with whom she mated year by year, their commerce being + deemed essential to the propagation of animals and plants, each in + their several kind;<a id="noteref_122" name="noteref_122" href= + "#note_122"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">122</span></span></a> and + further, that the fabulous union of the divine pair was simulated + and, as it were, multiplied on earth by the real, though temporary, + union of the human sexes at the sanctuary of the goddess for the + sake of thereby ensuring the fruitfulness of the ground and the + increase of man and beast.<a id="noteref_123" name="noteref_123" + href="#note_123"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">123</span></span></a> And + if the <span class="tei tei-pb" id="page040">[pg + 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> + conception of such a Mother Goddess dates, as seems probable, from + a time when the institution of marriage was either unknown or at + most barely tolerated as an immoral infringement of old communal + rights, we can understand both why the goddess herself was + regularly supposed to be at once unmarried and unchaste, and why + her worshippers were obliged to imitate her more or less completely + in these respects. For had she been a divine wife united to a + divine husband, the natural counterpart of their union would have + been the lawful marriage of men and women, and there would have + been no need to resort to a system of prostitution or promiscuity + in order to effect those purposes which, on the principles of + homoeopathic magic, might in that case have been as well or better + attained by the legitimate intercourse of the sexes in matrimony. + Formerly, perhaps, every woman was obliged to submit at least once + in her life to the exercise of those marital rights which at a + still earlier period had theoretically belonged in permanence to + all the males of the tribe. But in course of time, as the + institution of individual marriage grew in favour, and the old + communism fell more and more into discredit, the revival of the + ancient practice even for a single occasion in a woman's life + became ever more repugnant to the moral sense of the people, and + accordingly they resorted to various expedients for evading in + practice the obligation which they still acknowledged in theory. + One of these evasions was to let the woman offer her hair instead + of her person; another apparently was to substitute an obscene + symbol for the obscene act.<a id="noteref_124" name="noteref_124" + href="#note_124"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">124</span></span></a> But + while the majority of women thus contrived to observe the forms of + religion without sacrificing their virtue, it was still thought + necessary to the general welfare that a certain number of them + should discharge the old obligation in the old way. These became + prostitutes either for life or for a term of years at one of the + temples: dedicated to the service of religion, they were invested + with <span class="tei tei-pb" id="page041">[pg 041]</span><a name= + "Pg041" id="Pg041" class="tei tei-anchor"></a> a sacred + character,<a id="noteref_125" name="noteref_125" href= + "#note_125"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">125</span></span></a> and + their vocation, far from being deemed infamous, was probably long + regarded by the laity as an exercise of more than common virtue, + and rewarded with a tribute of mixed wonder, reverence, and pity, + not unlike that which in some parts of the world is still paid to + women who seek to honour their Creator in a different way by + renouncing the natural functions of their sex and the tenderest + relations of humanity. It is thus that the folly of mankind finds + vent in opposite extremes alike harmful and deplorable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The daughters of Cinyras.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At Paphos the + custom of religious prostitution is said to have been instituted by + King Cinyras,<a id="noteref_126" name="noteref_126" href= + "#note_126"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">126</span></span></a> and + to have been practised by his daughters, the sisters of Adonis, + who, having incurred the wrath of Aphrodite, mated with strangers + and ended their days in Egypt.<a id="noteref_127" name= + "noteref_127" href="#note_127"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">127</span></span></a> In + this form of the tradition the wrath of Aphrodite is probably a + feature added by a later authority, who could only regard conduct + which shocked his own moral sense as a punishment inflicted by the + goddess instead of as a sacrifice regularly enjoined by her on all + her devotees. At all events the story indicates that the princesses + of Paphos had to conform to the custom as well as women of humble + birth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Paphian dynasty of the + Cinyrads.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The legendary + history of the royal and priestly family of the Cinyrads is + instructive. We are told that a Syrian man, by name Sandacus, + migrated to Cilicia, married Pharnace, daughter of Megassares, king + of Hyria, and founded the city of Celenderis. His wife bore him a + son, Cinyras, who in time crossed the sea with a company of people + to Cyprus, wedded Metharme, daughter of Pygmalion, king of the + island, and founded Paphos.<a id="noteref_128" name="noteref_128" + href="#note_128"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">128</span></span></a> These + legends <span class="tei tei-pb" id="page042">[pg + 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a> + seem to contain reminiscences of kingdoms in Cilicia and Cyprus + which passed in the female line, and were held by men, sometimes + foreigners, who married the hereditary princesses. There are some + indications that Cinyras was not in fact the founder of the temple + at Paphos. An older tradition ascribed the foundation to a certain + Aerias, whom some regarded as a king, and others as the goddess + herself.<a id="noteref_129" name="noteref_129" href= + "#note_129"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">129</span></span></a> + Moreover, Cinyras or his descendants at Paphos had to reckon with + rivals. These were the Tamirads, a family of diviners who traced + their descent from Tamiras, a Cilician augur. At first it was + arranged that both families should preside at the ceremonies, but + afterwards the Tamirads gave way to the Cinyrads.<a id= + "noteref_130" name="noteref_130" href="#note_130"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">130</span></span></a> Many + tales were told of Cinyras, the founder of the dynasty. He was a + priest of Aphrodite as well as a king,<a id="noteref_131" name= + "noteref_131" href="#note_131"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">131</span></span></a> and + his riches passed into a proverb.<a id="noteref_132" name= + "noteref_132" href="#note_132"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">132</span></span></a> To + his descendants, the Cinyrads, he appears to have bequeathed his + wealth and his dignities; at all events, they reigned as kings of + Paphos and served the goddess as priests. Their dead bodies, with + that of Cinyras himself, were buried in the sanctuary.<a id= + "noteref_133" name="noteref_133" href="#note_133"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">133</span></span></a> But + by the fourth century before our era the family had declined and + become nearly extinct. When Alexander the Great expelled a king of + Paphos for injustice and wickedness, his envoys made search for a + member of the ancient house to set on the throne of his fathers. At + last they found one of <span class="tei tei-pb" id="page043">[pg + 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a> + them living in obscurity and earning his bread as a market + gardener. He was in the very act of watering his beds when the + king's messengers carried him off, much to his astonishment, to + receive the crown at the hands of their master.<a id="noteref_134" + name="noteref_134" href="#note_134"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">134</span></span></a> Yet + if the dynasty decayed, the shrine of the goddess, enriched by the + offerings of kings and private persons, maintained its reputation + for wealth down to Roman times.<a id="noteref_135" name= + "noteref_135" href="#note_135"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">135</span></span></a> When + Ptolemy Auletes, king of Egypt, was expelled by his people in 57 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>, Cato offered him the + priesthood of Paphos as a sufficient consolation in money and + dignity for the loss of a throne.<a id="noteref_136" name= + "noteref_136" href="#note_136"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">136</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Incest of Cinyras with his + daughter Myrrha, and birth of Adonis. Legends of royal incest—a + suggested explanation.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + stories which were told of Cinyras, the ancestor of these priestly + kings and the father of Adonis, there are some that deserve our + attention. In the first place, he is said to have begotten his son + Adonis in incestuous intercourse with his daughter Myrrha at a + festival of the corn-goddess, at which women robed in white were + wont to offer corn-wreaths as first-fruits of the harvest and to + observe strict chastity for nine days.<a id="noteref_137" name= + "noteref_137" href="#note_137"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">137</span></span></a> + Similar cases of incest with <span class="tei tei-pb" id= + "page044">[pg 044]</span><a name="Pg044" id="Pg044" class= + "tei tei-anchor"></a> a daughter are reported of many ancient + kings.<a id="noteref_138" name="noteref_138" href= + "#note_138"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">138</span></span></a> It + seems unlikely that such reports are without foundation, and + perhaps equally improbable that they refer to mere fortuitous + outbursts of unnatural lust. We may suspect that they are based on + a practice actually observed for a definite reason in certain + special circumstances. Now in countries where the royal blood was + traced through women only, and where consequently the king held + office merely in virtue of his marriage with an hereditary + princess, who was the real sovereign, it appears to have often + happened that a prince married his own sister, the princess royal, + in order to obtain with her hand the crown which otherwise would + have gone to another man, perhaps to a stranger.<a id="noteref_139" + name="noteref_139" href="#note_139"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">139</span></span></a> May + not the same rule of descent have furnished a motive for incest + with a daughter? For it seems a natural corollary from such a rule + that the king was bound to vacate the throne on the death of his + wife, the queen, since he occupied it only by virtue of his + marriage with her. When that marriage terminated, his right to the + throne terminated with it and passed at once to his daughter's + husband. Hence if the king desired to reign after his wife's death, + the only way in which he could legitimately continue to do so was + by marrying his daughter, and thus prolonging through her the title + which had formerly been his through her mother.</p><span class= + "tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Flamen Dialis and his + Flaminica at Rome.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this + connexion it is worth while to remember that at Rome the Flamen + Dialis was bound to vacate his priesthood on the death of his wife, + the Flaminica.<a id="noteref_140" name="noteref_140" href= + "#note_140"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">140</span></span></a> The + rule would be intelligible if the Flaminica had originally been the + more important functionary of the two, and if the Flamen held + office only by virtue of his marriage with her.<a id="noteref_141" + name="noteref_141" href="#note_141"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">141</span></span></a> + Elsewhere I have shown reason to suppose that he and his wife + represented an old line of priestly kings and queens, who played + the parts of Jupiter and Juno, or perhaps rather Dianus and Diana, + respectively.<a id="noteref_142" name="noteref_142" href= + "#note_142"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">142</span></span></a> If + the supposition is correct, the custom which obliged him to resign + his priesthood on the death of his wife seems to prove that of the + two deities whom they personated, the goddess, whether named Juno + or Diana, was indeed the better half. But at Rome the goddess Juno + always played an insignificant part; whereas at Nemi her old + double, Diana, was all-powerful, casting her mate, Dianus or + Virbius, into deep shadow. Thus a rule which points to the + superiority of the Flaminica over the Flamen, appears to indicate + that the divine originals of the two were Dianus and Diana rather + than Jupiter and Juno; and further, that if Jupiter and Juno at + Rome stood for the principle of father-kin, or the predominance of + the husband over the wife, Dianus and Diana at Nemi stood for the + older principle of mother-kin, or the predominance of the wife in + matters of inheritance over the husband. If, then, I am right in + holding that the kingship at Rome was originally a plebeian + institution and descended through women,<a id="noteref_143" name= + "noteref_143" href="#note_143"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">143</span></span></a> we + must conclude that the people who founded the sanctuary of Diana at + Nemi were of the same plebeian stock as the Roman kings, that they + traced descent in the female line, and that they worshipped a great + Mother Goddess, not a great Father God. That goddess was Diana; her + maternal functions are abundantly proved by the votive offerings + found at her ancient shrine among the wooded hills.<a id= + "noteref_144" name="noteref_144" href="#note_144"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">144</span></span></a> On + the other hand, the <span class="tei tei-pb" id="page046">[pg + 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a> + patricians, who afterwards invaded the country, brought with them + father-kin in its strictest form, and consistently enough paid + their devotions rather to Father Jove than to Mother Juno.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Priestesses among the Khasis of + Assam.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A parallel to + what I conjecture to have been the original relation of the + Flaminica to her husband the Flamen may to a certain extent be + found among the Khasis of Assam, who preserve to this day the + ancient system of mother-kin in matters of inheritance and + religion. For among these people the propitiation of deceased + ancestors is deemed essential to the welfare of the community, and + of all their ancestors they revere most the primaeval ancestress of + the clan. Accordingly in every sacrifice a priest must be assisted + by a priestess; indeed, we are told that he merely acts as her + deputy, and that she <span class="tei tei-q">“is without doubt a + survival of the time when, under the matriarchate, the priestess + was the agent for the performance of all religious + ceremonies.”</span> It does not appear that the priest need be the + husband of the priestess; but in the Khyrim State, where each + division has its own goddess to whom sacrifices are offered, the + priestess is the mother, sister, niece, or other maternal relation + of the priest. It is her duty to prepare all the sacrificial + articles, and without her assistance the sacrifice cannot take + place.<a id="noteref_145" name="noteref_145" href= + "#note_145"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">145</span></span></a> Here, + then, as among the ancient Romans on my hypothesis, we have the + superiority of the priestess over the priest based on a + corresponding superiority of the goddess or divine ancestress over + the god or divine ancestor; and here, as at Rome, a priest would + clearly have to vacate office if he had no woman of the proper + relationship to assist him in the performance of his sacred + duties.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sacred marriage of a priest and + priestess as representatives of the Sun-god and the + Earth-goddess. Marriage of the Sun-god and Earth-goddess acted + by a priest and his wife.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Further, I have + conjectured that as representatives of Jupiter and Juno + respectively the Flamen and Flaminica at Rome may have annually + celebrated a Sacred Marriage for the purpose of ensuring the + fertility of the powers of nature.<a id="noteref_146" name= + "noteref_146" href="#note_146"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">146</span></span></a> This + conjecture also may be supported by an analogous custom which is + still observed in India. We have seen how among the Oraons, a + primitive hill-tribe of Bengal, the <span class="tei tei-pb" id= + "page047">[pg 047]</span><a name="Pg047" id="Pg047" class= + "tei tei-anchor"></a> marriage of the Sun and the Earth is annually + celebrated by a priest and priestess who personate respectively the + god of the Sun and the goddess of the Earth.<a id="noteref_147" + name="noteref_147" href="#note_147"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">147</span></span></a> The + ceremony of the Sacred Marriage has been described more fully by a + Jesuit missionary, who was intimately acquainted with the people + and their native religion. The rite is celebrated in the month of + May, when the <span class="tei tei-foreign"><span style= + "font-style: italic">sal</span></span> tree is in bloom, and the + festival takes its native name (<span class= + "tei tei-foreign"><span style= + "font-style: italic">khaddi</span></span>) from the flower of the + tree. It is the greatest festival of the year. <span class= + "tei tei-q">“The object of this feast is to celebrate the mystical + marriage of the Sun-god (<span class="tei tei-foreign"><span style= + "font-style: italic">Bhagawan</span></span>) with the Goddess-earth + (<span class="tei tei-foreign"><span style= + "font-style: italic">Dharti-mai</span></span>), to induce them to + be fruitful and give good crops.”</span> At the same time all the + minor deities or demons of the village are propitiated, in order + that they may not hinder the beneficent activity of the Sun God and + the Earth Goddess. On the eve of the appointed day no man may + plough his fields, and the priest, accompanied by some of the + villagers, repairs to the sacred grove, where he beats a drum and + invites all the invisible guests to the great feast that will await + them on the morrow. Next morning very early, before cock-crow, an + acolyte steals out as quietly as possible to the sacred spring to + fetch water in a new earthen pot. This holy water is full of all + kinds of blessings for the crops. The priest has prepared a place + for it in the middle of his house surrounded by cotton threads of + diverse colours. So sacred is the water that it would be defiled + and lose all its virtue, were any profane eye to fall on it before + it entered the priest's house. During the morning the acolyte and + the priest's deputy go round from house to house collecting victims + for the sacrifice. In the afternoon the people all gather at the + sacred grove, and the priest proceeds to consummate the sacrifice. + The first victims to be immolated are a white cock for the Sun God + and a black hen for the Earth Goddess; and as the feast is the + marriage of these great deities the marriage service is performed + over the two fowls before they are hurried into eternity. Amongst + other things both birds are marked with vermilion just as a bride + and bridegroom are marked at a human marriage; and the earth is + also smeared with vermilion, as if it were a real bride, on the + spot where <span class="tei tei-pb" id="page048">[pg + 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a> + the sacrifice is offered. Sacrifices of fowls or goats to the minor + deities or demons follow. The bodies of the victims are collected + by the village boys, who cook them on the spot; all the heads go to + the sacrificers. The gods take what they can get and are more or + less thankful. Meantime the acolyte has collected flowers of the + <span class="tei tei-foreign"><span style= + "font-style: italic">sal</span></span> tree and set them round the + place of sacrifice, and he has also fetched the holy water from the + priest's house. A procession is now formed and the priest is + carried in triumph to his own abode. There his wife has been + watching for him, and on his arrival the two go through the + marriage ceremony, applying vermilion to each other in the usual + way <span class="tei tei-q">“to symbolise the mystical marriage of + the Sun-god with the Earth-goddess.”</span> Meantime all the women + of the village are standing on the thresholds of their houses each + with a winnowing-fan in her hand. In the fan are two cups, one + empty to receive the holy water, and the other full of rice-beer + for the consumption of the holy man. As he arrives at each house, + he distributes flowers and holy water to the happy women, and + enriches them with a shower of blessings, saying, <span class= + "tei tei-q">“May your rooms and granary be filled with rice, that + the priest's name may be great.”</span> The holy water which he + leaves at each house is sprinkled on the seeds that have been kept + to sow next year's crop. Having thus imparted his benediction to + the household the priest swigs the beer; and as he repeats his + benediction and his potation at every house he is naturally + dead-drunk by the time he gets to the end of the village. + <span class="tei tei-q">“By that time every one has taken copious + libations of rice-beer, and all the devils of the village seem to + be let loose, and there follows a scene of debauchery baffling + description—all these to induce the Sun and the Earth to be + fruitful.”</span><a id="noteref_148" name="noteref_148" href= + "#note_148"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">148</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the people + of Cyprus and Western Asia in antiquity were by no means singular + in their belief that the profligacy of the human sexes served to + quicken the fruits of the earth.<a id="noteref_149" name= + "noteref_149" href="#note_149"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">149</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cinyras beloved by Aphrodite. + Pygmalion and Aphrodite. The Phoenician kings of Cyprus or + their sons appear to have been hereditary lovers of the + goddess. Sacred marriage of the kings of Paphos. Sons and + daughters, fathers and mothers of a god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Cinyras is said + to have been famed for his exquisite <span class="tei tei-pb" id= + "page049">[pg 049]</span><a name="Pg049" id="Pg049" class= + "tei tei-anchor"></a> beauty<a id="noteref_150" name="noteref_150" + href="#note_150"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">150</span></span></a> and + to have been wooed by Aphrodite herself.<a id="noteref_151" name= + "noteref_151" href="#note_151"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">151</span></span></a> Thus + it would appear, as scholars have already observed,<a id= + "noteref_152" name="noteref_152" href="#note_152"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">152</span></span></a> that + Cinyras was in a sense a duplicate of his handsome son Adonis, to + whom the inflammable goddess also lost her heart. Further, these + stories of the love of Aphrodite for two members of the royal house + of Paphos can hardly be dissociated from the corresponding legend + told of Pygmalion, the Phoenician king of Cyprus, who is said to + have fallen in love with an image of Aphrodite and taken it to his + bed.<a id="noteref_153" name="noteref_153" href= + "#note_153"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">153</span></span></a> When + we consider that Pygmalion was the father-in-law of Cinyras, that + the son of Cinyras was Adonis, and that all three, in successive + generations, are said to have been concerned in a love-intrigue + with Aphrodite, we can hardly help concluding that the early + Phoenician kings of Paphos, or their sons, regularly claimed to be + not merely the priests of the goddess<a id="noteref_154" name= + "noteref_154" href="#note_154"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">154</span></span></a> but + also her lovers, in other words, that in their official capacity + they personated Adonis. At all events Adonis is said to have + reigned in Cyprus,<a id="noteref_155" name="noteref_155" href= + "#note_155"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">155</span></span></a> and + it appears to be certain that the title of Adonis was regularly + borne by the sons of all the Phoenician kings of the island.<a id= + "noteref_156" name="noteref_156" href="#note_156"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">156</span></span></a> It is + true that the title strictly signified no more than <span class= + "tei tei-q">“lord”</span>; yet the legends which connect these + Cyprian princes with the goddess of love make it probable that they + claimed the <span class="tei tei-pb" id="page050">[pg + 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a> + divine nature as well as the human dignity of Adonis. The story of + Pygmalion points to a ceremony of a sacred marriage in which the + king wedded the image of Aphrodite, or rather of Astarte. If that + was so, the tale was in a sense true, not of a single man only, but + of a whole series of men, and it would be all the more likely to be + told of Pygmalion, if that was a common name of Semitic kings in + general, and of Cyprian kings in particular. Pygmalion, at all + events, is known as the name of the famous king of Tyre from whom + his sister Dido fled;<a id="noteref_157" name="noteref_157" href= + "#note_157"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">157</span></span></a> and a + king of Citium and Idalium in Cyprus, who reigned in the time of + Alexander the Great, was also called Pygmalion, or rather + Pumiyathon, the Phoenician name which the Greeks corrupted into + Pygmalion.<a id="noteref_158" name="noteref_158" href= + "#note_158"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">158</span></span></a> + Further, it deserves to be noted that the names Pygmalion and + Astarte occur together in a Punic inscription on a gold medallion + which was found in a grave at Carthage; the characters of the + inscription are of the earliest type.<a id="noteref_159" name= + "noteref_159" href="#note_159"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">159</span></span></a> As + the custom of religious prostitution at Paphos is said to have been + founded by King Cinyras and observed by his daughters,<a id= + "noteref_160" name="noteref_160" href="#note_160"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">160</span></span></a> we + may surmise that the kings of Paphos played the part of the divine + bridegroom in a less innocent rite than the form of marriage with a + statue; in fact, that at certain festivals each of them had to mate + with one or more of the sacred harlots of the temple, who played + Astarte to his Adonis. If that was so, there is more truth than has + commonly been supposed in the reproach cast by the Christian + fathers that the Aphrodite worshipped <span class="tei tei-pb" id= + "page051">[pg 051]</span><a name="Pg051" id="Pg051" class= + "tei tei-anchor"></a> by Cinyras was a common whore.<a id= + "noteref_161" name="noteref_161" href="#note_161"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">161</span></span></a> The + fruit of their union would rank as sons and daughters of the deity, + and would in time become the parents of gods and goddesses, like + their fathers and mothers before them. In this manner Paphos, and + perhaps all sanctuaries of the great Asiatic goddess where sacred + prostitution was practised, might be well stocked with human + deities, the offspring of the divine king by his wives, concubines, + and temple harlots. Any one of these might probably succeed his + father on the throne<a id="noteref_162" name="noteref_162" href= + "#note_162"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">162</span></span></a> or be + sacrificed in his stead whenever stress of war or other grave + junctures called, as they sometimes did,<a id="noteref_163" name= + "noteref_163" href="#note_163"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">163</span></span></a> for + the death of a royal victim. Such a tax, levied occasionally on the + king's numerous progeny for the good of the country, would neither + extinguish the divine stock nor break the father's heart, who + divided his paternal affection among so many. At all events, if, as + there seems reason to believe, Semitic kings were often regarded at + the same time as hereditary deities, it is easy to understand the + frequency of Semitic personal names which imply that the bearers of + them were the sons or daughters, the brothers or sisters, the + fathers or mothers of a god, and we need not resort to the shifts + employed by some scholars to evade the plain sense of the + words.<a id="noteref_164" name="noteref_164" href= + "#note_164"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">164</span></span></a> This + interpretation is confirmed by a parallel <span class="tei tei-pb" + id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class= + "tei tei-anchor"></a> Egyptian usage; for in Egypt, where the kings + were worshipped as divine,<a id="noteref_165" name="noteref_165" + href="#note_165"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">165</span></span></a> the + queen was called <span class="tei tei-q">“the wife of the + god”</span> or <span class="tei tei-q">“the mother of the + god,”</span><a id="noteref_166" name="noteref_166" href= + "#note_166"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">166</span></span></a> and + the title <span class="tei tei-q">“father of the god”</span> was + borne not only by the king's real father but also by his + father-in-law.<a id="noteref_167" name="noteref_167" href= + "#note_167"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">167</span></span></a> + Similarly, perhaps, among the Semites any man who sent his daughter + to swell the royal harem may have been allowed to call himself + <span class="tei tei-q">“the father of the god.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Cinyras, like King David, a + harper. The use of music as a means of prophetic inspiration + among the Hebrews.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If we may judge + by his name, the Semitic king who bore the name of Cinyras was, + like King David, a harper; for the name of Cinyras is clearly + connected with the Greek <span lang="el" class="tei tei-foreign" + xml:lang="el"><span style= + "font-style: italic">cinyra</span></span>, <span class= + "tei tei-q">“a lyre,”</span> which in its turn comes from the + Semitic <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">kinnor</span></span>, + <span class="tei tei-q">“a lyre,”</span> the very word applied to + the instrument on which David played before Saul.<a id= + "noteref_168" name="noteref_168" href="#note_168"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">168</span></span></a> We + shall probably not err in assuming that at Paphos as at Jerusalem + the music of the lyre or harp was not a mere pastime designed to + while away an idle hour, but formed part of the service of + religion, the moving influence of its melodies being perhaps set + down, like the effect of wine, to the direct inspiration of a + deity. Certainly at Jerusalem the regular clergy of the temple + prophesied to the music of harps, of psalteries, and of + cymbals;<a id="noteref_169" name="noteref_169" href= + "#note_169"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">169</span></span></a> and + it appears that the irregular clergy also, as we may call the + prophets, depended on some such stimulus for inducing the ecstatic + state which they took for immediate converse with the + divinity.<a id="noteref_170" name="noteref_170" href= + "#note_170"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">170</span></span></a> Thus + we read of a band of prophets coming down from a high place with a + psaltery, a timbrel, a pipe, and a harp before them, and + prophesying as they went.<a id="noteref_171" name="noteref_171" + href="#note_171"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">171</span></span></a> + Again, when the united forces of Judah and Ephraim were traversing + the wilderness of Moab in pursuit of the enemy, they could find no + water for <span class="tei tei-pb" id="page053">[pg + 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a> + three days, and were like to die of thirst, they and the beasts of + burden. In this emergency the prophet Elisha, who was with the + army, called for a minstrel and bade him play. Under the influence + of the music he ordered the soldiers to dig trenches in the sandy + bed of the waterless waddy through which lay the line of march. + They did so, and next morning the trenches were full of the water + that had drained down into them underground from the desolate, + forbidding mountains on either hand. The prophet's success in + striking water in the wilderness resembles the reported success of + modern dowsers, though his mode of procedure was different. + Incidentally he rendered another service to his countrymen. For the + skulking Moabites from their lairs among the rocks saw the red sun + of the desert reflected in the water, and taking it for the blood, + or perhaps rather for an omen of the blood, of their enemies, they + plucked up heart to attack the camp and were defeated with great + slaughter.<a id="noteref_172" name="noteref_172" href= + "#note_172"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">172</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The influence of music on + religion.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, just as + the cloud of melancholy which from time to time darkened the moody + mind of Saul was viewed as an evil spirit from the Lord vexing him, + so on the other hand the solemn strains of the harp, which soothed + and composed his troubled thoughts,<a id="noteref_173" name= + "noteref_173" href="#note_173"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">173</span></span></a> may + well have seemed to the hag-ridden king the very voice of God or of + his good angel whispering peace. Even in our own day a great + religious writer, himself deeply sensitive to the witchery of + music, has said that musical notes, with all their power to fire + the blood and melt the heart, cannot be mere empty sounds and + nothing more; no, they have escaped from some higher sphere, they + are outpourings of eternal harmony, the voice of angels, the + Magnificat of saints.<a id="noteref_174" name="noteref_174" href= + "#note_174"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">174</span></span></a> It is + thus that the rude imaginings of primitive man are transfigured and + his feeble lispings echoed with a rolling reverberation in the + musical prose of Newman. Indeed the influence of music on the + development <span class="tei tei-pb" id="page054">[pg + 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a> + of religion is a subject which would repay a sympathetic study. For + we cannot doubt that this, the most intimate and affecting of all + the arts, has done much to create as well as to express the + religious emotions, thus modifying more or less deeply the fabric + of belief to which at first sight it seems only to minister. The + musician has done his part as well as the prophet and the thinker + in the making of religion. Every faith has its appropriate music, + and the difference between the creeds might almost be expressed in + musical notation. The interval, for example, which divides the wild + revels of Cybele from the stately ritual of the Catholic Church is + measured by the gulf which severs the dissonant clash of cymbals + and tambourines from the grave harmonies of Palestrina and Handel. + A different spirit breathes in the difference of the music.<a id= + "noteref_175" name="noteref_175" href="#note_175"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">175</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The function of string music in + Greek and Semitic ritual.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The legend which + made Apollo the friend of Cinyras<a id="noteref_176" name= + "noteref_176" href="#note_176"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">176</span></span></a> may + be based on a belief in their common devotion to the lyre. But what + function, we may ask, did string music perform in the Greek and the + Semitic ritual? Did it serve to rouse the human mouthpiece of the + god to prophetic ecstasy? or did it merely ban goblins and demons + from the holy places and the holy service, drawing as it were + around the worshippers a magic circle within which no evil thing + might intrude? In short, did it aim at summoning good or banishing + evil spirits? was its object inspiration or exorcism? The examples + drawn from the lives or legends of Elisha and David prove that with + the Hebrews the music of the lyre might be used for either purpose; + for while Elisha employed it to tune himself to the prophetic + pitch, David resorted to it for the sake of exorcising the foul + fiend from Saul. With the Greeks, on the other hand, in historical + times, it does not appear that string music served as a means of + inducing the condition of trance or ecstasy in the human + mouthpieces of Apollo and the other oracular gods; on the contrary, + its sobering and composing influence, as contrasted with the + exciting influence of flute music, is the aspect which chiefly + impressed <span class="tei tei-pb" id="page055">[pg + 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a> + the Greek mind.<a id="noteref_177" name="noteref_177" href= + "#note_177"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">177</span></span></a> The + religious or, at all events, the superstitious man might naturally + ascribe the mental composure wrought by grave, sweet music to a + riddance of evil spirits, in short to exorcism; and in harmony with + this view, Pindar, speaking of the lyre, says that all things + hateful to Zeus in earth and sea tremble at the sound of + music.<a id="noteref_178" name="noteref_178" href= + "#note_178"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">178</span></span></a> Yet + the association of the lyre with the legendary prophet Orpheus as + well as with the oracular god Apollo seems to hint that in early + days its strains may have been employed by the Greeks, as they + certainly were by the Hebrews, to bring on that state of mental + exaltation in which the thick-coming fancies of the visionary are + regarded as divine communications.<a id="noteref_179" name= + "noteref_179" href="#note_179"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">179</span></span></a> Which + of these two functions of music, the positive or the negative, the + inspiring or the protective, predominated in the religion of Adonis + we cannot say; perhaps the two were not clearly distinguished in + the minds of his worshippers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Traditions as to the death of + Cinyras.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A constant + feature in the myth of Adonis was his premature and violent death. + If, then, the kings of Paphos regularly personated Adonis, we must + ask whether they imitated their divine prototype in death as in + life. Tradition varied as to the end of Cinyras. Some thought that + he slew himself on discovering his incest with his daughter;<a id= + "noteref_180" name="noteref_180" href="#note_180"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">180</span></span></a> + others alleged that, like Marsyas, he was defeated by Apollo in a + musical contest and put to death by the victor.<a id="noteref_181" + name="noteref_181" href="#note_181"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">181</span></span></a> Yet + he cannot strictly be said to have perished in the flower of his + youth if he lived, as Anacreon averred, to the ripe age of one + hundred and sixty.<a id="noteref_182" name="noteref_182" href= + "#note_182"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">182</span></span></a> If we + must choose between the two stories, it is perhaps more likely that + he died a violent death than that he survived to an age which + surpassed that of <span class="tei tei-pb" id="page056">[pg + 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a> + Thomas Parr by eight years,<a id="noteref_183" name="noteref_183" + href="#note_183"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">183</span></span></a> + though it fell far short of the antediluvian standard. The life of + eminent men in remote ages is exceedingly elastic and may be + lengthened or shortened, in the interests of history, at the taste + and fancy of the historian.</p> + </div><span class="tei tei-pb" id="page057">[pg 057]</span><a name= + "Pg057" id="Pg057" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc15" id="toc15"></a> <a name="pdf16" id="pdf16"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter IV. Sacred Men and + Women.</span></h2> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc17" id="toc17"></a> <a name="pdf18" id="pdf18"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 1. An Alternative + Theory.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sacred prostitution of Western + Asia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + preceding chapter we saw that a system of sacred prostitution was + regularly carried on all over Western Asia, and that both in + Phoenicia and in Cyprus the practice was specially associated + with the worship of Adonis. As the explanation which I have + adopted of the custom has been rejected in favour of another by + writers whose opinions are entitled to be treated with respect, I + shall devote the present chapter to a further consideration of + the subject, and shall attempt to gather, from a closer scrutiny + and a wider survey of the field, such evidence as may set the + custom and with it the worship of Adonis in a clearer light. At + the outset it will be well to examine the alternative theory + which has been put forward to explain the facts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Theory of its secular + origin.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It has been + proposed to derive the religious prostitution of Western Asia + from a purely secular and precautionary practice of destroying a + bride's virginity before handing her over to her husband in order + that <span class="tei tei-q">“the bridegroom's intercourse should + be safe from a peril that is much dreaded by men in a certain + stage of culture.”</span><a id="noteref_184" name="noteref_184" + href="#note_184"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">184</span></span></a> + Among <span class="tei tei-pb" id="page058">[pg + 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a> + the objections which may be taken to this view are the + following:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The theory does not account for + the religious character of the custom,</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(1) The theory + fails to account for the deeply religious character of the + customs as practised in antiquity all over Western Asia. That + religious character appears from the observance of the custom at + the sanctuaries of a great goddess, the dedication of the wages + of prostitution to her, the belief of the women that they earned + her favour by prostituting themselves,<a id="noteref_185" name= + "noteref_185" href="#note_185"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">185</span></span></a> and + the command of a male deity to serve him in this manner.<a id= + "noteref_186" name="noteref_186" href="#note_186"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">186</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Nor for the prostitution of + married women.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(2) The theory + fails to account for the prostitution of married women at + Heliopolis<a id="noteref_187" name="noteref_187" href= + "#note_187"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">187</span></span></a> and + apparently also at Babylon and Byblus; for in describing the + practice at the two latter places our authorities, Herodotus and + Lucian, speak only of women, not of virgins.<a id="noteref_188" + name="noteref_188" href="#note_188"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">188</span></span></a> In + Israel also we know from Hosea that young married women + prostituted themselves at the sanctuaries on the hilltops under + the shadow of the sacred oaks, poplars, and terebinths.<a id= + "noteref_189" name="noteref_189" href="#note_189"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">189</span></span></a> The + prophet makes no mention of virgins participating in these + orgies. They may have done so, but his language does not imply + it: he speaks only of <span class="tei tei-q">“your + daughters”</span> and <span class="tei tei-q">“your + daughters-in-law.”</span> The prostitution of married women is + wholly inexplicable on the hypothesis here criticized. Yet it can + hardly be separated from the prostitution of virgins, which in + some places at least was carried on side by side with it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Nor for the repeated + prostitution of the same women.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(3) The theory + fails to account for the repeated and professional prostitution + of women in Lydia, Pontus, Armenia, and apparently all over + Palestine.<a id="noteref_190" name="noteref_190" href= + "#note_190"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">190</span></span></a> Yet + this habitual prostitution can in its turn hardly be separated + <span class="tei tei-pb" id="page059">[pg 059]</span><a name= + "Pg059" id="Pg059" class="tei tei-anchor"></a> from the first + prostitution in a woman's life. Or are we to suppose that the + first act of unchastity is to be explained in one way and all the + subsequent acts in quite another? that the first act was purely + secular and all the subsequent acts purely religious?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Nor for the</span> <span class= + "tei tei-q"><span style="font-size: 80%">“</span><span style= + "font-size: 80%">sacred men</span><span style= + "font-size: 80%">”</span></span> <span style= + "font-size: 80%">beside the</span> <span class= + "tei tei-q"><span style="font-size: 80%">“</span><span style= + "font-size: 80%">sacred women</span><span style= + "font-size: 80%">”</span></span><span style= + "font-size: 80%">.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(4) The theory + fails to account for the <span lang="he" class="tei tei-foreign" + xml:lang="he"><span style= + "font-style: italic">Ḳedeshim</span></span> (<span class= + "tei tei-q">“sacred men”</span>) side by side with the + <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">Ḳedeshoth</span></span> + (<span class="tei tei-q">“sacred women”</span>) at the + sanctuaries;<a id="noteref_191" name="noteref_191" href= + "#note_191"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">191</span></span></a> for + whatever the religious functions of these <span class= + "tei tei-q">“sacred men”</span> may have been, it is highly + probable that they were analogous to those of the <span class= + "tei tei-q">“sacred women”</span> and are to be explained in the + same way.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">And is irreconcilable with the + payment of the women.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(5) On the + hypothesis which I am considering we should expect to find the + man who deflowers the maid remunerated for rendering a dangerous + service; and so in fact we commonly find him remunerated in + places where the supposed custom is really practised.<a id= + "noteref_192" name="noteref_192" href="#note_192"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">192</span></span></a> But + in Western Asia it was just the contrary. It was the woman who + was paid, not the man; indeed, so well was she paid that in Lydia + and Cyprus the girls earned dowries for themselves in this + fashion.<a id="noteref_193" name="noteref_193" href= + "#note_193"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">193</span></span></a> + This clearly shows that it was the woman, and not the man, who + was believed to render the service. Or are we to suppose that the + man had to pay for rendering a dangerous service?<a id= + "noteref_194" name="noteref_194" href="#note_194"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">194</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These + considerations seem to prove conclusively that whatever the + remote origin of these Western Asiatic customs may have been, + they cannot have been observed in historical <span class= + "tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id= + "Pg060" class="tei tei-anchor"></a> times from any such motive as + is assumed by the hypothesis under discussion. At the period when + we have to do with them the customs were to all appearance purely + religious in character, and a religious motive must accordingly + be found for them. Such a motive is supplied by the theory I have + adopted, which, so far as I can judge, adequately explains all + the known facts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The practice of destroying + virginity has sometimes had a religious character.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At the same + time, in justice to the writers whose views I have criticized, I + wish to point out that the practice from which they propose to + derive the sacred prostitution of Western Asia has not always + been purely secular in character. For, in the first place, the + agent employed is sometimes reported to be a priest;<a id= + "noteref_195" name="noteref_195" href="#note_195"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">195</span></span></a> + and, in the second place, the sacrifice of virginity has in some + places, for example at Rome and in parts of India, been made + directly to the image of a male deity.<a id="noteref_196" name= + "noteref_196" href="#note_196"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">196</span></span></a> The + meaning of these practices is very obscure, and in the present + state of our ignorance on the subject it is unsafe to build + conclusions on them. It is possible that what seems to be a + purely secular precaution may be only a degenerate form of a + religious rite; and on the other hand it is possible that the + religious rite may go back to a purely physical preparation for + marriage, such as is still observed among the aborigines of + Australia.<a id="noteref_197" name="noteref_197" href= + "#note_197"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">197</span></span></a> But + even if such an <span class="tei tei-pb" id="page061">[pg + 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a> + historical origin could be established, it would not explain the + motives from which the customs described in this volume were + practised by the people of Western Asia in historical times. The + true parallel to these customs is the sacred prostitution which + is carried on to this day by dedicated women in India and Africa. + An examination of these modern practices may throw light on the + ancient customs.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc19" id="toc19"></a> <a name="pdf20" id="pdf20"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 2. Sacred Women in + India.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sacred women in the Tamil + temples of Southern India. Such women are sometimes married + to the god and possessed by him.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In India the + dancing-girls dedicated to the service of the Tamil temples take + the name of <span class="tei tei-foreign"><span style= + "font-style: italic">deva-dasis</span></span>, <span class= + "tei tei-q">“servants or slaves of the gods,”</span> but in + common parlance they are spoken of simply as harlots. Every Tamil + temple of note in Southern India has its troop of these sacred + women. Their official duties are to dance twice a day, morning + and evening, in the temple, to fan the idol with Tibetan + ox-tails, to dance and sing before it when it is borne in + procession, and to carry the holy light called <span class= + "tei tei-foreign"><span style= + "font-style: italic">Kúmbarti</span></span>. Inscriptions show + that in <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> 1004 the great + temple of the Chola king Rajaraja at Tanjore had attached to it + four hundred <span class="tei tei-q">“women of the + temple,”</span> who lived at free quarters in the streets round + about it and were allowed land free of taxes out of its + endowment. From infancy they are trained to dance and sing. In + order to obtain a safe delivery expectant mothers will often vow + to dedicate their child, if she should prove to be a girl, to the + service of God. Among the weavers of Tiru-kalli-kundram, a little + town in the Madras Presidency, the eldest daughter of every + family is devoted to the temple. Girls thus made over to the + deity are formally married, sometimes to the idol, sometimes to a + sword, before they enter on their duties; from which it appears + that they are often, if not regularly, regarded as the wives of + the god.<a id="noteref_198" name="noteref_198" href= + "#note_198"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">198</span></span></a> + <span class="tei tei-pb" id="page062">[pg 062]</span><a name= + "Pg062" id="Pg062" class="tei tei-anchor"></a> Among the + Kaikolans, a large caste of Tamil weavers who are spread all over + Southern India, at least one girl in every family should be + dedicated to the temple service. The ritual, as it is observed at + the initiation of one of these girls in Coimbatore, includes + <span class="tei tei-q">“a form of nuptial ceremony. The + relations are invited for an auspicious day, and the maternal + uncle, or his representative, ties a gold band on the girl's + forehead, and, carrying her, places her on a plank before the + assembled guests. A Brahman priest recites the <span class= + "tei tei-foreign"><span style= + "font-style: italic">mantrams</span></span>, and prepares the + sacred fire (<span class="tei tei-foreign"><span style= + "font-style: italic">hōmam</span></span>). The uncle is presented + with new cloths by the girl's mother. For the actual nuptials a + rich Brahman, if possible, and, if not, a Brahman of more lowly + status is invited. A Brahman is called in, as he is next in + importance to, and the representative of the idol. It is said + that, when the man who is to receive her first favours, joins the + girl, a sword must be placed, at least for a few minutes, by her + side.”</span> When one of these dancing-girls dies, her body is + covered with a new cloth which has been taken for the purpose + from the idol, and flowers are supplied from the temple to which + she belonged. No worship is performed in the temple until the + last rites have been performed over her body, because the idol, + being deemed her husband, is held to be in that state of + ceremonial pollution common to human mourners which debars him + from the offices of religion.<a id="noteref_199" name= + "noteref_199" href="#note_199"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">199</span></span></a> In + Mahratta such a female devotee is called Murli. Common folk + believe that from time to time the shadow of the god falls on her + and <span class="tei tei-pb" id="page063">[pg 063]</span><a name= + "Pg063" id="Pg063" class="tei tei-anchor"></a> possesses her + person. At such times the possessed woman rocks herself to and + fro, and the people occasionally consult her as a soothsayer, + laying money at her feet and accepting as an oracle the words of + wisdom or folly that drop from her lips.<a id="noteref_200" name= + "noteref_200" href="#note_200"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">200</span></span></a> Nor + is the profession of a temple prostitute adopted only by girls. + In Tulava, a district of Southern India, any woman of the four + highest castes who wearies of her husband or, as a widow and + therefore incapable of marriage, grows tired of celibacy, may go + to a temple and eat of the rice offered to the idol. Thereupon, + if she is a Brahman, she has the right to live either in the + temple or outside of its precincts, as she pleases. If she + decides to live in it, she gets a daily allowance of rice, and + must sweep the temple, fan the idol, and confine her amours to + the Brahmans. The male children of these women form a special + class called Moylar, but are fond of assuming the title of + Stanikas. As many of them as can find employment hang about the + temple, sweeping the areas, sprinkling them with cow-dung, + carrying torches before the gods, and doing other odd jobs. Some + of them, debarred from these holy offices, are reduced to the + painful necessity of earning their bread by honest work. The + daughters are either brought up to live like their mothers or are + given in marriage to the Stanikas. Brahman women who do not + choose to live in the temples, and all the women of the three + lower castes, cohabit with any man of pure descent, but they have + to pay a fixed sum annually to the temple.<a id="noteref_201" + name="noteref_201" href="#note_201"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">201</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">In Travancore the dancing-girls + are regularly married to the god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Travancore + a dancing-girl attached to a temple is known as a <span class= + "tei tei-foreign"><span style= + "font-style: italic">Dâsî</span></span>, or <span class= + "tei tei-foreign"><span style= + "font-style: italic">Dêvadâsî</span></span>, or <span class= + "tei tei-foreign"><span style= + "font-style: italic">Dêvaratiâl</span></span>, <span class= + "tei tei-q">“a servant of God.”</span> The following account of + her dedication and way of life deserves to be quoted because, + while it ignores the baser side of her vocation, it brings + clearly out the idea of her marriage to the deity. <span class= + "tei tei-q">“Marriage in the case of a <span class= + "tei tei-foreign"><span style= + "font-style: italic">Dêvaratiâl</span></span> in its original + import is a renunciation of ordinary family life and a + consecration to the service of God. With a lady-nurse at a + Hospital, or a sister at a Convent, a <span class= + "tei tei-foreign"><span style= + "font-style: italic">Dêvadâsî</span></span> at a Hindu shrine, + such as she probably was in the early ages of Hindu <span class= + "tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id= + "Pg064" class="tei tei-anchor"></a> spirituality, would have + claimed favourable comparison. In the ceremonial of the + dedication-marriage of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Dâsî</span></span>, elements are not wanting + which indicate a past quite the reverse of disreputable. The girl + to be married is generally from six to eight years in age. The + bridegroom is the presiding deity of the local temple. The + ceremony is done at his house. The expenses of the celebration + are supposed to be partly paid from his funds. To instance the + practice at the Suchîndram temple, a <span class= + "tei tei-foreign"><span style= + "font-style: italic">Yôga</span></span> or meeting of the chief + functionaries of the temple arranges the preliminaries. The girl + to be wedded bathes and goes to the temple with two pieces of + cloth, a <span class="tei tei-foreign"><span style= + "font-style: italic">tâli</span></span>, betel, areca-nut, etc. + These are placed by the priest at the feet of the image. The girl + sits with the face towards the deity. The priest kindles the + sacred fire and goes through all the rituals of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Tirukkalyânam</span></span> festival. He + then initiates the bride into the <span class= + "tei tei-foreign"><span style="font-style: italic">Panchâkshara + mantra</span></span>, if in a Saiva temple, and the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Ashtâkshara</span></span>, if in a Vaishnava + temple. On behalf of the divine bridegroom, he presents one of + the two cloths she has brought as offering and ties the + <span class="tei tei-foreign"><span style= + "font-style: italic">Tâli</span></span> around her neck. The + practice, how old it is not possible to say, is then to take her + to her house where the usual marriage festivities are celebrated + for four days. As in Brahminical marriages, the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Nalunku</span></span> ceremony, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + the rolling of a cocoanut by the bride to the bridegroom and + <span class="tei tei-hi"><span style="font-style: italic">vice + versa</span></span> a number of times to the accompaniment of + music, is gone through, the temple priest playing the + bridegroom's part. Thenceforth she becomes the wife of the deity + in the sense that she formally and solemnly dedicates the rest of + her life to his service with the same constancy and devotion that + a faithful wife united in holy matrimony shows to her wedded + lord. The life of a <span class="tei tei-foreign"><span style= + "font-style: italic">Dêvadâsî</span></span> bedecked with all the + accomplishments that the muses could give was one of spotless + purity. Even now she is maintained by the temple. She undertakes + fasts in connection with the temple festivals, such as the seven + days' fast for the <span class="tei tei-foreign"><span style= + "font-style: italic">Apamârgam</span></span> ceremony. During the + period of this fast, strict continence is enjoined; she is + required to take only one meal, and that within the temple—in + fact to live and behave at least for a term, in the manner + ordained for her throughout life. Some of the details of her + daily work seem interesting; she attends <span class="tei tei-pb" + id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class= + "tei tei-anchor"></a> the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Dîpâradhana</span></span>, the waving of + lighted lamps in front of the deity at sunset every day; sings + hymns in his praise, dances before his presence, goes round with + him in his processions with lights in hand. After the procession, + she sings a song or two from Jayadêva's <span class= + "tei tei-foreign"><span style= + "font-style: italic">Gîtagôvinda</span></span> and with a few + lullaby hymns, her work for the night is over. When she grows + physically unfit for these duties, she is formally invalided by a + special ceremony, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> <span class= + "tei tei-foreign"><span style= + "font-style: italic">Tôtuvaikkuka</span></span>, or the laying + down of the ear-pendants. It is gone through at the Maha Raja's + palace, whereafter she becomes a <span class= + "tei tei-foreign"><span style= + "font-style: italic">Tâikkizhavi</span></span> (old mother), + entitled only to a subsistence-allowance. When she dies, the + temple contributes to the funeral expenses. On her death-bed, the + priest attends and after a few ceremonies immediately after + death, gets her bathed with saffron-powder.”</span><a id= + "noteref_202" name="noteref_202" href="#note_202"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">202</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc21" id="toc21"></a> <a name="pdf22" id="pdf22"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 3. Sacred Men and Women in West + Africa.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Among the Ewe peoples of West + Africa the sacred prostitutes are regarded as the wives of + the god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Still more + instructive for our present purpose are the West African customs. + Among the Ewe-speaking peoples of the Slave Coast <span class= + "tei tei-q">“recruits for the priesthood are obtained in two + ways, viz. by the affiliation of young persons, and by the direct + consecration of adults. Young people of either sex dedicated or + affiliated to a god are termed <span class= + "tei tei-foreign"><span style= + "font-style: italic">kosio</span></span>, from <span class= + "tei tei-foreign"><span style= + "font-style: italic">kono</span></span>, <span class= + "tei tei-q">‘unfruitful,’</span> because a child dedicated to a + god passes into his service and is practically lost to his + parents, and <span class="tei tei-foreign"><span style= + "font-style: italic">si</span></span>, <span class= + "tei tei-q">‘to run away.’</span> As the females become the + <span class="tei tei-q">‘wives’</span> of the god to whom they + are dedicated, the termination <span class= + "tei tei-foreign"><span style= + "font-style: italic">si</span></span> in <span class= + "tei tei-foreign"><span style= + "font-style: italic">võdu-si</span></span> [another name for + these dedicated women], has been translated <span class= + "tei tei-q">‘wife’</span> by some Europeans; but it is never used + in the general acceptation of that term, being entirely + restricted to persons consecrated to the gods. The chief business + of the female <span class="tei tei-foreign"><span style= + "font-style: italic">kosi</span></span> is prostitution, and in + every town there is at least one institution in which the + best-looking girls, between ten and twelve years of age, are + received. Here they remain for three years, learning the chants + and dances peculiar to the worship of the gods, and prostituting + themselves to the <span class="tei tei-pb" id="page066">[pg + 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a> + priests and the inmates of the male seminaries; and at the + termination of their novitiate they become public prostitutes. + This condition, however, is not regarded as one for reproach; + they are considered to be married to the god, and their excesses + are supposed to be caused and directed by him. Properly speaking, + their libertinage should be confined to the male worshippers at + the temple of the god, but practically it is indiscriminate. + Children who are born from such unions belong to the + god.”</span><a id="noteref_203" name="noteref_203" href= + "#note_203"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">203</span></span></a> + These women are not allowed to marry since they are deemed the + wives of a god.<a id="noteref_204" name="noteref_204" href= + "#note_204"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">204</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The human wives of the + python-god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, in this + part of Africa <span class="tei tei-q">“the female <span class= + "tei tei-foreign"><span style= + "font-style: italic">Kosio</span></span> of Dañh-gbi, or + <span class="tei tei-foreign"><span style= + "font-style: italic">Dañh-sio</span></span>, that is, the wives, + priestesses, and temple prostitutes of Dañh-gbi, the python-god, + have their own organization. Generally they live together in a + group of houses or huts inclosed by a fence, and in these + inclosures the novices undergo their three years of initiation. + Most new members are obtained by the affiliation of young girls; + but any woman whatever, married or single, slave or free, by + publicly simulating possession, and uttering the conventional + cries recognized as indicative of possession by the god, can at + once join the body, and be admitted to the habitations of the + order. The person of a woman who has joined in this manner is + inviolable, and during the period of her novitiate she is + forbidden, if single, to enter the house of her parents, and, if + married, that of her husband. This inviolability, while it gives + women opportunities of gratifying an illicit passion, at the same + time serves occasionally to save the persecuted slave, or + neglected wife, from the ill-treatment of the lord and master; + for she has only to go through the conventional form of + possession and an asylum is assured.”</span><a id="noteref_205" + name="noteref_205" href="#note_205"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">205</span></span></a> The + python-god marries these women secretly in his temple, and they + father their offspring on him; but it is the priests who + consummate the union.<a id="noteref_206" name="noteref_206" href= + "#note_206"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">206</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Supposed connexion between the + fertility of the soil and the marriage of women to the + serpent.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">For our + purpose it is important to note that a close <span class= + "tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id= + "Pg067" class="tei tei-anchor"></a> connexion is apparently + supposed to exist between the fertility of the soil and the + marriage of these women to the serpent. For the time when new + brides are sought for the reptile-god is the season when the + millet is beginning to sprout. Then the old priestesses, armed + with clubs, run frantically through the streets shrieking like + mad women and carrying off to be brides of the serpent any little + girls between the ages of eight and twelve whom they may find + outside of the houses. Pious people at such times will sometimes + leave their daughters at their doors on purpose that they may + have the honour of being dedicated to the god.<a id="noteref_207" + name="noteref_207" href="#note_207"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">207</span></span></a> The + marriage of wives to the serpent-god is probably deemed necessary + to enable him to discharge the important function of making the + crops to grow and the cattle to multiply; for we read that these + people <span class="tei tei-q">“invoke the snake in excessively + wet, dry, or barren seasons; on all occasions relating to their + government and the preservation of their cattle; or rather, in + one word, in all necessities and difficulties, in which they do + not apply to their new batch of gods.”</span><a id="noteref_208" + name="noteref_208" href="#note_208"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">208</span></span></a> + Once in a bad season the Dutch factor Bosman found the King of + Whydah in a great rage. His Majesty explained the reason of his + discomposure by saying <span class="tei tei-q">“that that year he + had sent much larger offerings to the snake-house than usual, in + order to obtain a good crop; and that one of his vice-roys (whom + he shewed me) had desired him afresh, in the name of the priests, + who threatened a barren year, to send yet more. To which he + answered that he did not intend to make any further offerings + this year; and if the snake would not bestow a plentiful harvest + on them, he might let it alone; for (said he) I cannot be more + damaged thereby, the greatest part of my corn being already + rotten in the field.”</span><a id="noteref_209" name= + "noteref_209" href="#note_209"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">209</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Human wives of a snake-god among + the Akikuyu.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Akikuyu of + British East Africa <span class="tei tei-q">“have a custom which + reminds one of the West African python-god and his wives. At + intervals of, I believe, several years the medicine-men order + huts to be built for the purpose of worshipping a river snake. + The snake-god requires wives, and women or <span class= + "tei tei-pb" id="page068">[pg 068]</span><a name="Pg068" id= + "Pg068" class="tei tei-anchor"></a> more especially girls go to + the huts. Here the union is consummated by the medicine-men. If + the number of females who go to the huts voluntarily is not + sufficient, girls are seized and dragged there. I believe the + offspring of such a union is said to be fathered by God (Ngai): + at any rate there are children in Kikuyu who are regarded as the + children of God.”</span><a id="noteref_210" name="noteref_210" + href="#note_210"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">210</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sacred men as well as women in + West Africa: they are thought to be possessed by the + deity.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + negroes of the Slave Coast there are, as we have seen, male + <span class="tei tei-foreign"><span style= + "font-style: italic">kosio</span></span> as well as female + <span class="tei tei-foreign"><span style= + "font-style: italic">kosio</span></span>; that is, there are + dedicated men as well as dedicated women, priests as well as + priestesses, and the ideas and customs in regard to them seem to + be similar. Like the women, the men undergo a three years' + novitiate, at the end of which each candidate has to prove that + the god accepts him and finds him worthy of inspiration. Escorted + by a party of priests he goes to a shrine and seats himself on a + stool that belongs to the deity. The priests then anoint his head + with a mystic decoction and invoke the god in a long and wild + chorus. During the singing the youth, if he is acceptable to the + deity, trembles violently, simulates convulsions, foams at the + mouth, and dances in a frenzied style, sometimes for more than an + hour. This is the proof that the god has taken possession of him. + After that he has to remain in a temple without speaking for + seven days and nights. At the end of that time, he is brought + out, a priest opens his mouth to show that he may now use his + tongue, a new name is given him, and he is fully ordained.<a id= + "noteref_211" name="noteref_211" href="#note_211"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">211</span></span></a> + Henceforth he is regarded as the priest and medium of the deity + whom he serves, and the words which he utters in that morbid + state of mental excitement which passes for divine inspiration, + are accepted by the hearers as the very words of the god spoken + by the mouth of the man.<a id="noteref_212" name="noteref_212" + href="#note_212"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">212</span></span></a> Any + crime which a priest committed in a state of frenzy used to + remain unpunished, no doubt because the act was thought to be the + act of the god. But this benefit of clergy was so much abused + that under King Gezo the law had to be altered; and although, + while he is still possessed <span class="tei tei-pb" id= + "page069">[pg 069]</span><a name="Pg069" id="Pg069" class= + "tei tei-anchor"></a> by the god, the inspired criminal is safe, + he is now liable to punishment as soon as the divine spirit + leaves him. Nevertheless on the whole among these people + <span class="tei tei-q">“the person of a priest or priestess is + sacred. Not only must a layman not lay hands on or insult one; he + must be careful not even to knock one by accident, or jostle + against one in the street. The Abbé Bouche relates<a id= + "noteref_213" name="noteref_213" href="#note_213"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">213</span></span></a> + that once when he was paying a visit to the chief of Agweh, one + of the wives of the chief was brought into the house by four + priestesses, her face bloody, and her body covered with stripes. + She had been savagely flogged for having accidentally trodden + upon the foot of one of them; and the chief not only dared not + give vent to his anger, but had to give them a bottle of rum as a + peace-offering.”</span><a id="noteref_214" name="noteref_214" + href="#note_214"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">214</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Similarly among the Tshi peoples + of the Gold Coast there are sacred men and women, who are + supposed to be inspired by the deity.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Tshi-speaking peoples of the Gold Coast, who border on the + Ewe-speaking peoples of the Slave Coast to the west, the customs + and beliefs in regard to the dedicated men and dedicated women, + the priests and priestesses, are very similar. These persons are + believed to be from time to time possessed or inspired by the + deity whom they serve; and in that state they are consulted as + oracles. They work themselves up to the necessary pitch of + excitement by dancing to the music of drums; each god has his + special hymn, sung to a special beat of the drum, and accompanied + by a special dance. It is while thus dancing to the drums that + the priest or priestess lets fall the oracular words in a + croaking or guttural voice which the hearers take to be the voice + of the god. Hence dancing has an important place in the education + of priests and priestesses; they are trained in it for months + before they may perform in public. These mouthpieces of the deity + are consulted in almost every concern of life and are handsomely + paid for their services.<a id="noteref_215" name="noteref_215" + href="#note_215"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">215</span></span></a> + <span class="tei tei-q">“Priests marry like any other members of + the community, and purchase wives; but priestesses are never + married, nor can any <span class="tei tei-q">‘head money’</span> + be paid for a priestess. The reason appears to be that a + priestess belongs to the god she serves, and therefore cannot + become the property of a man, as would <span class="tei tei-pb" + id="page070">[pg 070]</span><a name="Pg070" id="Pg070" class= + "tei tei-anchor"></a> be the case if she married one. This + prohibition extends to marriage only, and a priestess is not + debarred from sexual commerce. The children of a priest or + priestess are not ordinarily educated for the priestly + profession, one generation being usually passed over, and the + grandchildren selected. Priestesses are ordinarily most + licentious, and custom allows them to gratify their passions with + any man who may chance to take their fancy.”</span><a id= + "noteref_216" name="noteref_216" href="#note_216"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">216</span></span></a> The + ranks of the hereditary priesthood are constantly recruited by + persons who devote themselves or who are devoted by their + relations or masters to the profession. Men, women, and even + children can thus become members of the priesthood. If a mother + has lost several of her children by death, she will not + uncommonly vow to devote the next born to the service of the + gods; for in this way she hopes to save the child's life. So when + the child is born it is set apart for the priesthood, and on + arriving at maturity generally fulfils the vow made by the mother + and becomes a priest or priestess. At the ceremony of ordination + the votary has to prove his or her vocation for the sacred life + in the usual way by falling into or simulating convulsions, + dancing frantically to the beat of drums, and speaking in a + hoarse unnatural voice words which are deemed to be the utterance + of the deity temporarily lodged in the body of the man or + woman.<a id="noteref_217" name="noteref_217" href= + "#note_217"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">217</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc23" id="toc23"></a> <a name="pdf24" id="pdf24"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 4. Sacred Women in Western + Asia.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">In like manner the sacred + prostitutes of Western Asia may have been viewed as possessed + by the deity and married to the god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus in + Africa, and sometimes if not regularly in India, the sacred + prostitutes attached to temples are regarded as the wives of the + god, and their excesses are excused on the ground that the women + are not themselves, but that they act under the influence of + divine inspiration. This is in substance the explanation which I + have given of the custom of sacred prostitution as it was + practised in antiquity by the peoples <span class="tei tei-pb" + id="page071">[pg 071]</span><a name="Pg071" id="Pg071" class= + "tei tei-anchor"></a> of Western Asia. In their licentious + intercourse at the temples the women, whether maidens or matrons + or professional harlots, imitated the licentious conduct of a + great goddess of fertility for the purpose of ensuring the + fruitfulness of fields and trees, of man and beast; and in + discharging this sacred and important function the women were + probably supposed, like their West African sisters, to be + actually possessed by the goddess. The hypothesis at least + explains all the facts in a simple and natural manner; and in + assuming that women could be married to gods it assumes a + principle which we know to have been recognized in Babylon, + Assyria, and Egypt.<a id="noteref_218" name="noteref_218" href= + "#note_218"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">218</span></span></a> At + Babylon a woman regularly slept in the great bed of Bel or + Marduk, which stood in his temple on the summit of a lofty + pyramid; and it was believed that the god chose her from all the + women of Babylon and slept with her in the bed. However, unlike + the Indian and West African wives of gods, this spouse of the + Babylonian deity is reported by Herodotus to have been + chaste.<a id="noteref_219" name="noteref_219" href= + "#note_219"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">219</span></span></a> Yet + we may doubt whether she was so; for these wives or perhaps + paramours of Bel are probably to be identified with the wives or + votaries of Marduk mentioned in the code of Hammurabi, and we + know from the code that female votaries of the gods might be + mothers and married to men.<a id="noteref_220" name="noteref_220" + href="#note_220"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">220</span></span></a> At + Babylon the sun-god Shamash as well as Marduk had human wives + formerly dedicated to his service, and they like the votaries of + Marduk might have children.<a id="noteref_221" name="noteref_221" + href="#note_221"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">221</span></span></a> It + is significant that a name for these Babylonian votaries was + <span class="tei tei-foreign"><span style= + "font-style: italic">ḳadishtu</span></span>, which is the same + word as <span class="tei tei-foreign"><span style= + "font-style: italic">ḳedesha</span></span>, <span class= + "tei tei-q">“consecrated woman,”</span> the regular Hebrew word + for a temple harlot.<a id="noteref_222" name="noteref_222" href= + "#note_222"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">222</span></span></a> It + is true that the law <span class="tei tei-pb" id="page072">[pg + 072]</span><a name="Pg072" id="Pg072" class="tei tei-anchor"></a> + severely punished any disrespect shown to these sacred + women;<a id="noteref_223" name="noteref_223" href= + "#note_223"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">223</span></span></a> but + the example of West Africa warns us that a formal respect shown + to such persons, even when it is enforced by severe penalties, + need be no proof at all of their virtuous character.<a id= + "noteref_224" name="noteref_224" href="#note_224"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">224</span></span></a> In + Egypt a woman used to sleep in the temple of Ammon at Thebes, and + the god was believed to visit her.<a id="noteref_225" name= + "noteref_225" href="#note_225"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">225</span></span></a> + Egyptian texts often mention her as <span class="tei tei-q">“the + divine consort,”</span> and in old days she seems to have usually + been the Queen of Egypt herself.<a id="noteref_226" name= + "noteref_226" href="#note_226"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">226</span></span></a> But + in the time of Strabo, at the beginning of our era, these + consorts or concubines of Ammon, as they were called, were + beautiful young girls of noble birth, who held office only till + puberty. During their term of office they prostituted themselves + freely to any man who took their fancy. After puberty they were + given in marriage, and a ceremony of mourning was performed for + them as if they were dead.<a id="noteref_227" name="noteref_227" + href="#note_227"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">227</span></span></a> + When they died in good earnest, their bodies were laid in special + graves.<a id="noteref_228" name="noteref_228" href= + "#note_228"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">228</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc25" id="toc25"></a> <a name="pdf26" id="pdf26"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 5. Sacred Men in Western + Asia.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Similarly the sacred men + (</span><span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style= + "font-size: 80%; font-style: italic">ḳedeshim</span></span><span style="font-size: 80%">) + of Western Asia may have been regarded as possessed by the + deity and as acting and speaking in his name.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As in West + Africa the dedicated women have their counterpart in the + dedicated men, so it was in Western Asia; for there the sacred + men (<span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">ḳedeshim</span></span>) + clearly corresponded to the sacred women (<span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshoth</span></span>), in other words, + the sacred male slaves<a id="noteref_229" name="noteref_229" + href="#note_229"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">229</span></span></a> of + the temples were the complement of the sacred female slaves. And + as the characteristic feature of the dedicated men in West Africa + is their supposed possession or inspiration by the deity, so we + may conjecture was it with the sacred male slaves (the + <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">ḳedeshim</span></span>) of + Western Asia; they, too, may have been regarded as temporary or + permanent embodiments of the deity, possessed from time to time + by <span class="tei tei-pb" id="page073">[pg 073]</span><a name= + "Pg073" id="Pg073" class="tei tei-anchor"></a> his divine spirit, + acting in his name, and speaking with his voice.<a id= + "noteref_230" name="noteref_230" href="#note_230"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">230</span></span></a> At + all events we know that this was so at the sanctuary of the Moon + among the Albanians of the Caucasus. The sanctuary owned church + lands of great extent peopled by sacred slaves, and it was ruled + by a high-priest, who ranked next after the king. Many of these + slaves were inspired by the deity and prophesied; and when one of + them had been for some time in this state of divine frenzy, + wandering alone in the forest, the high-priest had him caught, + bound with a sacred chain, and maintained in luxury for a year. + Then the poor wretch was led out, anointed with unguents, and + sacrificed with other victims to the Moon. The mode of sacrifice + was this. A man took a sacred spear, and thrust it through the + victim's side to the heart. As he staggered and fell, the rest + observed him closely and drew omens from the manner of his fall. + Then the body was dragged or carried away to a certain place, + where all his fellows stood upon it by way of purification.<a id= + "noteref_231" name="noteref_231" href="#note_231"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">231</span></span></a> In + this custom the prophet, or rather the maniac, was plainly + supposed to be moon-struck in the most literal sense, that is, + possessed or inspired by the deity of the Moon, who was perhaps + thought by the Albanians, as by the Phrygians,<a id="noteref_232" + name="noteref_232" href="#note_232"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">232</span></span></a> to + be a male god, since his chosen minister and mouthpiece was a + man, not a woman.<a id="noteref_233" name="noteref_233" href= + "#note_233"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">233</span></span></a> It + can hardly therefore be deemed improbable that at other + sanctuaries of Western Asia, where sacred men were kept, these + ministers of religion should have discharged a similar prophetic + function, even though they did not share the tragic <span class= + "tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id= + "Pg074" class="tei tei-anchor"></a> fate of the moon-struck + Albanian prophet. Nor was the influence of these Asiatic prophets + confined to Asia. In Sicily the spark which kindled the + devastating Servile War was struck by a Syrian slave, who + simulated the prophetic ecstasy in order to rouse his + fellow-slaves to arms in the name of the Syrian goddess. To + inflame still more his inflammatory words this ancient Mahdi + ingeniously interlarded them with real fire and smoke, which by a + common conjurer's trick he breathed from his lips.<a id= + "noteref_234" name="noteref_234" href="#note_234"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">234</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Resemblance of the Hebrew + prophets to the sacred men of Western Africa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In like manner + the Hebrew prophets were believed to be temporarily possessed and + inspired by a divine spirit who spoke through them, just as a + divine spirit is supposed by West African negroes to speak + through the mouth of the dedicated men his priests. Indeed the + points of resemblance between the prophets of Israel and West + Africa are close and curious. Like their black brothers, the + Hebrew prophets employed music in order to bring on the prophetic + trance;<a id="noteref_235" name="noteref_235" href= + "#note_235"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">235</span></span></a> + like them, they received the divine spirit through the + application of a magic oil to their heads;<a id="noteref_236" + name="noteref_236" href="#note_236"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">236</span></span></a> + like them, they were apparently distinguished from common people + by certain marks on the face;<a id="noteref_237" name= + "noteref_237" href="#note_237"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">237</span></span></a> and + like <span class="tei tei-pb" id="page075">[pg + 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a> + them they were consulted not merely in great national emergencies + but in the ordinary affairs of everyday life, in which they were + expected to give information and advice for a small fee. For + example, Samuel was consulted about lost asses,<a id= + "noteref_238" name="noteref_238" href="#note_238"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">238</span></span></a> + just as a Zulu diviner is consulted about lost cows;<a id= + "noteref_239" name="noteref_239" href="#note_239"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">239</span></span></a> and + we have seen Elisha acting as a dowser when water ran + short.<a id="noteref_240" name="noteref_240" href= + "#note_240"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">240</span></span></a> + Indeed, we learn that the old name for a prophet was a + seer,<a id="noteref_241" name="noteref_241" href= + "#note_241"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">241</span></span></a> a + word which may be understood to imply that his special function + was divination rather than prophecy in the sense of prediction. + Be that as it may, prophecy of the Hebrew type has not been + limited to Israel; it is indeed a phenomenon of almost world-wide + occurrence; in many lands and in many ages the wild, whirling + words of frenzied men and women have been accepted as the + utterances of an indwelling deity.<a id="noteref_242" name= + "noteref_242" href="#note_242"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">242</span></span></a> + What does distinguish Hebrew prophecy from all others is that the + genius of a few members of the profession wrested this vulgar but + powerful instrument from baser uses, and by wielding it in the + interest of a high morality rendered a service of incalculable + value to humanity. That is indeed the glory of Israel, but it is + not the side of prophecy with which we are here concerned.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Inspired prophets at + Byblus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">More to our + purpose is to note that prophecy of the ordinary sort appears to + have been in vogue at Byblus, the sacred city of Adonis, + centuries before the life-time of the earliest Hebrew prophet + whose writings have come down to us. When the Egyptian traveller, + Wen-Ammon, was lingering in the port of Byblus, under the King's + orders to quit the place, the spirit of God came on one of the + royal <span class="tei tei-pb" id="page076">[pg + 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a> + pages or henchmen, and in a prophetic frenzy he announced that + the King should receive the Egyptian stranger as a messenger sent + from the god Ammon.<a id="noteref_243" name="noteref_243" href= + "#note_243"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">243</span></span></a> The + god who thus took possession of the page and spoke through him + was probably Adonis, the god of the city. With regard to the + office of these royal pages we have no information; but as + ministers of a sacred king and liable to be inspired by the + deity, they would naturally be themselves sacred; in fact they + may have belonged to the class of sacred slaves or <span lang= + "he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span>. If that was so it + would confirm the conclusion to which the foregoing investigation + points, namely, that originally no sharp line of distinction + existed between the prophets and the <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span>; both were + <span class="tei tei-q">“men of God,”</span> as the prophets were + constantly called;<a id="noteref_244" name="noteref_244" href= + "#note_244"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">244</span></span></a> in + other words, they were inspired mediums, men in whom the god + manifested himself from time to time by word and deed, in short + temporary incarnations of the deity. But while the prophets roved + freely about the country, the <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span> appear to have been + regularly attached to a sanctuary; and among the duties which + they performed at the shrines there were clearly some which + revolted the conscience of men imbued with a purer morality. What + these duties were, we may surmise partly from the behaviour of + the sons of Eli to the women who came to the tabernacle,<a id= + "noteref_245" name="noteref_245" href="#note_245"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">245</span></span></a> + partly from the beliefs and practices <span class="tei tei-pb" + id="page077">[pg 077]</span><a name="Pg077" id="Pg077" class= + "tei tei-anchor"></a> as to <span class="tei tei-q">“holy + men”</span> which survive to this day among the Syrian + peasantry.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span class="tei tei-q"><span style= + "font-size: 80%">“</span><span style="font-size: 80%">Holy + men</span><span style="font-size: 80%">”</span></span> + <span style="font-size: 80%">in modern Syria.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of these + <span class="tei tei-q">“holy men”</span> we are told that + <span class="tei tei-q">“so far as they are not impostors, they + are men whom we would call insane, known among the Syrians as + <span class="tei tei-foreign"><span style= + "font-style: italic">mejnûn</span></span>, possessed by a + <span class="tei tei-foreign"><span style= + "font-style: italic">jinn</span></span> or spirit. They often go + in filthy garments, or without clothing. Since they are regarded + as intoxicated by deity, the most dignified men, and of the + highest standing among the Moslems, submit to utter indecent + language at their bidding without rebuke, and ignorant Moslem + women do not shrink from their approach, because in their + superstitious belief they attribute to them, as men possessed by + God, a divine authority which they dare not resist. Such an + attitude of compliance may be exceptional, but there are more + than rumours of its existence. These <span class= + "tei tei-q">‘holy men’</span> differ from the ordinary derwishes + whom travellers so often see in Cairo, and from the ordinary + madmen who are kept in fetters, so that they may not do injury to + themselves and others. But their appearance, and the expressions + regarding them, afford some illustrations of the popular estimate + of ancient seers, or prophets, in the time of Hosea: <span class= + "tei tei-q">‘The prophet is a fool, the man that hath the spirit + is mad’</span>;<a id="noteref_246" name="noteref_246" href= + "#note_246"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">246</span></span></a> and + in the time of Jeremiah,<a id="noteref_247" name="noteref_247" + href="#note_247"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">247</span></span></a> the + man who made himself a prophet was considered as good as a + madman.”</span><a id="noteref_248" name="noteref_248" href= + "#note_248"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">248</span></span></a> To + complete the parallel these vagabonds <span class= + "tei tei-q">“are also believed to be possessed of prophetic + power, so that they are able to foretell the future, and warn the + people among whom they live of impending danger.”</span><a id= + "noteref_249" name="noteref_249" href="#note_249"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">249</span></span></a></p><span class="tei tei-pb" + id="page078">[pg 078]</span><a name="Pg078" id="Pg078" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The licence accorded to + such</span> <span class="tei tei-q"><span style= + "font-size: 80%">“</span><span style="font-size: 80%">holy + men</span><span style="font-size: 80%">”</span></span> + <span style="font-size: 80%">may be explained by the desire + of women for offspring.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may + conjecture that with women a powerful motive for submitting to + the embraces of the <span class="tei tei-q">“holy men”</span> is + a hope of obtaining offspring by them. For in Syria it is still + believed that even dead saints can beget children on barren + women, who accordingly resort to their shrines in order to obtain + the wish of their hearts. For example, at the Baths of Solomon in + Northern Palestine, blasts of hot air escape from the ground; and + one of them, named Abu Rabah, is a famous resort of childless + wives who wish to satisfy their maternal longings. They let the + hot air stream up over their bodies and really believe that + children born to them after such a visit are begotten by the + saint of the shrine.<a id="noteref_250" name="noteref_250" href= + "#note_250"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">250</span></span></a> But + the saint who enjoys the highest reputation in this respect is + St. George. He reveals himself at his shrines which are scattered + all over the country; at each of them there is a tomb or the + likeness of a tomb. The most celebrated of these sanctuaries is + at Kalat el Hosn in Northern Syria. Barren women of all sects, + including Moslems, resort to it. <span class="tei tei-q">“There + are many natives who shrug their shoulders when this shrine is + mentioned in connection with women. But it is doubtless true that + many do not know what seems to be its true character, and who + think that the most puissant saint, as they believe, in the world + can give them sons.”</span> <span class="tei tei-q">“But the true + character of the place is beginning to be recognized, so that + many Moslems have forbidden their wives to visit + it.”</span><a id="noteref_251" name="noteref_251" href= + "#note_251"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">251</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc27" id="toc27"></a> <a name="pdf28" id="pdf28"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 6. Sons of God.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Belief that men and women may be + the offspring of a god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Customs like + the foregoing may serve to explain the belief, which is not + confined to Syria, that men and women may be in fact and not + merely in metaphor the sons and <span class="tei tei-pb" id= + "page079">[pg 079]</span><a name="Pg079" id="Pg079" class= + "tei tei-anchor"></a> daughters of a god; for these modern + saints, whether Christian or Moslem, who father the children of + Syrian mothers, are nothing but the old gods under a thin + disguise. If in antiquity as at the present day Semitic women + often repaired to shrines in order to have the reproach of + barrenness removed from them—and the prayer of Hannah is a + familiar example of the practice,<a id="noteref_252" name= + "noteref_252" href="#note_252"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">252</span></span></a> we + could easily understand not only the tradition of the sons of God + who begat children on the daughters of men,<a id="noteref_253" + name="noteref_253" href="#note_253"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">253</span></span></a> but + also the exceedingly common occurrence of the divine titles in + Hebrew names of human beings.<a id="noteref_254" name= + "noteref_254" href="#note_254"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">254</span></span></a> + Multitudes of men and women, in fact, whose mothers had resorted + to holy places in order to procure offspring, would be regarded + as the actual children of the god and would be named accordingly. + Hence Hannah called her infant Samuel, which means <span class= + "tei tei-q">“name of God”</span> or <span class="tei tei-q">“his + name is God”</span>;<a id="noteref_255" name="noteref_255" href= + "#note_255"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">255</span></span></a> and + probably she sincerely believed that the child was actually + begotten in her womb by the deity.<a id="noteref_256" name= + "noteref_256" href="#note_256"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">256</span></span></a> The + dedication of such children to the service of God at the + sanctuary was merely giving back the divine son to the divine + father. Similarly in West Africa, when a woman has got a child at + the shrine of Agbasia, the god who alone bestows offspring on + women, she dedicates him or her as a sacred slave to the + deity.<a id="noteref_257" name="noteref_257" href= + "#note_257"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">257</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The saints in modern Syria are + the equivalents of the ancient Baal or Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus in the + Syrian beliefs and customs of to-day we probably have the clue to + the religious prostitution practised in the very same regions in + antiquity. Then as now women looked to the local god, the Baal or + Adonis of old, the Abu Rabah or St. George of to-day, to satisfy + the natural craving of a woman's heart; and then as now, + apparently, the part <span class="tei tei-pb" id="page080">[pg + 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a> + of the local god was played by sacred men, who in personating him + may often have sincerely believed that they were acting under + divine inspiration, and that the functions which they discharged + were necessary for the fertility of the land as well as for the + propagation of the human species. The purifying influence of + Christianity and Mohammedanism has restricted such customs within + narrow limits; even under Turkish rule they are now only carried + on in holes and corners. Yet if the practice has dwindled, the + principle which it embodies appears to be fundamentally the same; + it is a desire for the continuance of the species, and a belief + that an object so natural and legitimate can be accomplished by + divine power manifesting itself in the bodies of men and + women.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Belief in the physical + fatherhood of God not confined to Syria. Sons of the + serpent-god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The belief in + the physical fatherhood of God has not been confined to Syria in + ancient and modern times. Elsewhere many men have been counted + the sons of God in the most literal sense of the word, being + supposed to have been begotten by his holy spirit in the wombs of + mortal women. Here I shall merely illustrate the creed by a few + examples drawn from classical antiquity.<a id="noteref_258" name= + "noteref_258" href="#note_258"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">258</span></span></a> + Thus in order to obtain offspring women used to resort to the + great sanctuary of Aesculapius, situated in a beautiful upland + valley, to which a path, winding through a long wooded gorge, + leads from the bay of Epidaurus. Here the women slept in the holy + place and were visited in dreams by a serpent; and the children + to whom they afterwards gave birth were believed to have been + begotten by the reptile.<a id="noteref_259" name="noteref_259" + href="#note_259"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">259</span></span></a> + That the serpent was supposed to be the god himself seems + certain; for Aesculapius repeatedly appeared in the form of a + serpent,<a id="noteref_260" name="noteref_260" href= + "#note_260"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">260</span></span></a> and + live serpents were kept and fed in his sanctuaries for the + healing of the sick, being no doubt regarded as his + incarnations.<a id="noteref_261" name="noteref_261" href= + "#note_261"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">261</span></span></a> + Hence the children born to women who had <span class="tei tei-pb" + id="page081">[pg 081]</span><a name="Pg081" id="Pg081" class= + "tei tei-anchor"></a> thus visited a sanctuary of Aesculapius + were probably fathered on the serpent-god. Many celebrated men in + classical antiquity were thus promoted to the heavenly hierarchy + by similar legends of a miraculous birth. The famous Aratus of + Sicyon was certainly believed by his countrymen to be a son of + Aesculapius; his mother is said to have got him in intercourse + with a serpent.<a id="noteref_262" name="noteref_262" href= + "#note_262"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">262</span></span></a> + Probably she slept either in the shrine of Aesculapius at Sicyon, + where a figurine of her was shown seated on a serpent,<a id= + "noteref_263" name="noteref_263" href="#note_263"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">263</span></span></a> or + perhaps in the more secluded sanctuary of the god at Titane, not + many miles off, where the sacred serpents crawled among ancient + cypresses on the hill-top which overlooks the narrow green valley + of the Asopus with the white turbid river rushing in its + depths.<a id="noteref_264" name="noteref_264" href= + "#note_264"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">264</span></span></a> + There, under the shadow of the cypresses, with the murmur of the + Asopus in her ears, the mother of Aratus may have conceived, or + fancied she conceived, the future deliverer of his country. + Again, the mother of Augustus is said to have got him by + intercourse with a serpent in a temple of Apollo; hence the + emperor was reputed to be the son of that god.<a id="noteref_265" + name="noteref_265" href="#note_265"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">265</span></span></a> + Similar tales were told of the Messenian hero Aristomenes, + Alexander the Great, and the elder Scipio: all of them were + reported to have been begotten by snakes.<a id="noteref_266" + name="noteref_266" href="#note_266"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">266</span></span></a> In + the time of Herod a serpent, according to Aelian, in like manner + made love to a Judean maid.<a id="noteref_267" name="noteref_267" + href="#note_267"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">267</span></span></a> Can + the story be a distorted rumour of the parentage of Christ?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Women fertilized by stone + serpents in India.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In India even + stone serpents are credited with a power of bestowing offspring + on women. Thus the Komatis of Mysore <span class= + "tei tei-q">“worship <span class="tei tei-foreign"><span style= + "font-style: italic">Nága</span></span> or the serpent god. This + worship is generally confined to women and is carried on on a + large <span class="tei tei-pb" id="page082">[pg + 082]</span><a name="Pg082" id="Pg082" class="tei tei-anchor"></a> + scale once a year on the fifth day of the bright fortnight of + Srávana (July and August). The representations of serpents are + cut in stone slabs and are set up round an <span class= + "tei tei-foreign"><span style= + "font-style: italic">Asvattha</span></span> tree on a platform, + on which is also generally planted a margosa tree. These snakes + in stones are set up in performance of vows and are said to be + specially efficacious in curing bad sores and other skin diseases + and in giving children. The women go to such places for worship + with milk, fruits, and flowers on the prescribed day which is + observed as a feast day.”</span> They wash the stones, smear them + with turmeric, and offer them curds and fruits. Sometimes they + search out the dens of serpents and pour milk into the holes for + the live reptiles.<a id="noteref_268" name="noteref_268" href= + "#note_268"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">268</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc29" id="toc29"></a> <a name="pdf30" id="pdf30"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 7. Reincarnation of the + Dead.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Belief that the dead come to + life in the form of serpents.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The reason why + snakes were so often supposed to be the fathers of human beings + is probably to be found in the common belief that the dead come + to life and revisit their old homes in the shape of serpents.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This notion is + widely spread in Africa, especially among tribes of the Bantu + stock. It is held, for example, by the Zulus, the Thonga, and + other Caffre tribes of South Africa;<a id="noteref_269" name= + "noteref_269" href="#note_269"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">269</span></span></a> by + the Ngoni of British Central Africa;<a id="noteref_270" name= + "noteref_270" href="#note_270"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">270</span></span></a> by + the Wabondei,<a id="noteref_271" name="noteref_271" href= + "#note_271"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">271</span></span></a> the + Masai,<a id="noteref_272" name="noteref_272" href= + "#note_272"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">272</span></span></a> the + Suk,<a id="noteref_273" name="noteref_273" href= + "#note_273"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">273</span></span></a> the + Nandi,<a id="noteref_274" name="noteref_274" href= + "#note_274"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">274</span></span></a> and + the Akikuyu of German and British East Africa;<a id="noteref_275" + name="noteref_275" href="#note_275"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">275</span></span></a> and + by the Dinkas of <span class="tei tei-pb" id="page083">[pg + 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a> + the Upper Nile.<a id="noteref_276" name="noteref_276" href= + "#note_276"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">276</span></span></a> It + prevails also among the Betsileo and other tribes of + Madagascar.<a id="noteref_277" name="noteref_277" href= + "#note_277"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">277</span></span></a> + Among the Iban or Sea Dyaks of Borneo a man's guardian spirit + (<span class="tei tei-foreign"><span style= + "font-style: italic">Tua</span></span>) <span class= + "tei tei-q">“has its external manifestation in a snake, a leopard + or some other denizen of the forest. It is supposed to be the + spirit of some ancestor renowned for bravery or some other virtue + who at death has taken an animal form. It is a custom among the + Iban when a person of note in the tribe dies, not to bury the + body but to place it on a neighbouring hill or in some solitary + spot above ground. A quantity of food is taken to the place every + day, and if after a few days the body disappears, the deceased is + said to have become a <span class="tei tei-foreign"><span style= + "font-style: italic">Tua</span></span> or guardian spirit. People + who have been suffering from some chronic complaint often go to + such a tomb, taking with them an offering to the soul of the + deceased to obtain his help. To such it is revealed in a dream + what animal form the honoured dead has taken. The most frequent + form is that of a snake. Thus when a snake is found in a Dyak + house it is seldom killed or driven away; food is offered to it, + for it is a guardian spirit who has come to inquire after the + welfare of its clients and bring them good luck. Anything that + may be found in the mouth of such a snake is taken and kept as a + charm.”</span><a id="noteref_278" name="noteref_278" href= + "#note_278"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">278</span></span></a> + Similarly in <span class="tei tei-pb" id="page084">[pg + 084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a> + Kiriwina, an island of the Trobriands Group, to the east of New + Guinea, <span class="tei tei-q">“the natives regarded the snake + as one of their ancestral chiefs, or rather as the abode of his + spirit, and when one was seen in a house it was believed that the + chief was paying a visit to his old home. The natives considered + this as an ill omen and so always tried to persuade the animal to + depart as soon as possible. The honours of a chief were paid to + the snake: the natives passed it in a crouching posture, and as + they did so, saluted it as a chief of high rank. Native property + was presented to it as an appeasing gift, accompanied by prayers + that it would not do them any harm, but would go away quickly. + They dared not kill the snake, for its death would bring disease + and death upon those who did so.”</span><a id="noteref_279" name= + "noteref_279" href="#note_279"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">279</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Serpents which are viewed as + ancestors come to life are treated with respect and often fed + with milk.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Where serpents + are thus viewed as ancestors come to life, the people naturally + treat them with great respect and often feed them with milk, + perhaps because milk is the food of human babes and the reptiles + are treated as human beings in embryo, who can be born again from + women. Thus <span class="tei tei-q">“the Zulu-Caffres imagine + that their ancestors generally visit them under the form of + serpents. As soon, therefore, as one of these reptiles appears + near their dwellings, they hasten to salute it by the name of + <em class="tei tei-emph"><span style= + "font-style: italic">father</span></em>, place bowls of milk in + its way, and turn it back gently, and with the greatest + respect.”</span><a id="noteref_280" name="noteref_280" href= + "#note_280"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">280</span></span></a> + Among the Masai of East Africa, <span class="tei tei-q">“when a + medicine-man or a rich person dies and is buried, his soul turns + into a snake as soon as his body rots; and the snake goes to his + children's kraal to look after them. The Masai in consequence do + not kill their sacred snakes, and if a woman sees one in her hut, + she pours some milk on the ground for it to lick, after which it + will go away.”</span><a id="noteref_281" name="noteref_281" href= + "#note_281"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">281</span></span></a> + Among <span class="tei tei-pb" id="page085">[pg + 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a> + the Nandi of British East Africa, <span class="tei tei-q">“if a + snake goes on to the woman's bed, it may not be killed, as it is + believed that it personifies the spirit of a deceased ancestor or + relation, and that it has been sent to intimate to the woman that + her next child will be born safely. Milk is put on the ground for + it to drink, and the man or his wife says: <span class= + "tei tei-q">‘... If thou wantest the call, come, thou art being + called.’</span> It is then allowed to leave the house. If a snake + enters the houses of old people they give it milk, and say: + <span class="tei tei-q">‘If thou wantest the call, go to the huts + of the children,’</span> and they drive it away.”</span><a id= + "noteref_282" name="noteref_282" href="#note_282"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">282</span></span></a> + This association of the serpent, regarded as an incarnation of + the dead, both with the marriage bed and with the huts of young + people, points to a belief that the deceased person who is + incarnate in the snake may be born again as a human child into + the world. Again, among the Suk of British East Africa + <span class="tei tei-q">“it seems to be generally believed that a + man's spirit passes into a snake at death. If a snake enters a + house, the spirit of the dead man is believed to be very hungry. + Milk is poured on to its tracks, and a little meat and tobacco + placed on the ground for it to eat. It is believed that if no + food is given to the snake one or all of the members of the + household will die. It, however, may none the less be killed if + encountered outside the house, and if at the time of its death it + is inhabited by the spirit of a dead man, <span class= + "tei tei-q">‘that spirit dies also.’</span> ”</span><a id= + "noteref_283" name="noteref_283" href="#note_283"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">283</span></span></a> The + Akikuyu of British East Africa, who similarly believe that snakes + are <span class="tei tei-foreign"><span style= + "font-style: italic">ngoma</span></span> or spirits of the + departed, <span class="tei tei-q">“do not kill a snake but pour + out honey and milk for it to drink, which they say it licks up + and then goes its way. If a man causes the death of a snake he + must without delay summon the senior Elders in the village and + slaughter a sheep, which they eat and cut a <span class= + "tei tei-foreign"><span style= + "font-style: italic">rukwaru</span></span> from the skin of its + right shoulder for the offender to wear on his right wrist; if + this ceremony is neglected he, his wife and his children will + die.”</span><a id="noteref_284" name="noteref_284" href= + "#note_284"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">284</span></span></a> + Among <span class="tei tei-pb" id="page086">[pg + 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a> + the Baganda the python god Selwanga had his temple on the shore + of the lake Victoria Nyanza, where he dwelt in the form of a live + python. The temple was a hut of the ordinary conical shape with a + round hole in the wall, through which the sinuous deity crawled + out and in at his pleasure. A woman lived in the temple, and it + was her duty to feed the python daily with fresh milk from a + wooden bowl, which she held out to the divine reptile while he + drained it. The serpent was thought to be the giver of children; + hence young couples living in the neighbourhood always came to + the shrine to ensure the blessing of the god on their union, and + childless women repaired from long distances to be relieved by + him from the curse of barrenness.<a id="noteref_285" name= + "noteref_285" href="#note_285"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">285</span></span></a> It + is not said that this python god embodied the soul of a dead + ancestor, but it may have been so; his power of bestowing + offspring on women suggests it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Greeks and Romans seem to + have shared the belief that the souls of the dead can be + reincarnated in serpents.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Romans and + Greeks appear to have also believed that the souls of the dead + were incarnate in the bodies of serpents. Among the Romans the + regular symbol of the <span class="tei tei-hi"><span style= + "font-style: italic">genius</span></span> or guardian spirit of + every man was a serpent,<a id="noteref_286" name="noteref_286" + href="#note_286"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">286</span></span></a> and + in Roman houses serpents were lodged and fed in such numbers that + if their swarms had not been sometimes reduced by conflagrations + there would have been no living for them.<a id="noteref_287" + name="noteref_287" href="#note_287"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">287</span></span></a> In + Greek legend Cadmus and his wife Harmonia <span class= + "tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id= + "Pg087" class="tei tei-anchor"></a> were turned at death into + snakes.<a id="noteref_288" name="noteref_288" href= + "#note_288"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">288</span></span></a> + When the Spartan king Cleomenes was slain and crucified in Egypt, + a great serpent coiled round his head on the cross and kept off + the vultures from his face. The people regarded the prodigy as a + proof that Cleomenes was a son of the gods.<a id="noteref_289" + name="noteref_289" href="#note_289"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">289</span></span></a> + Again, when Plotinus lay dying, a snake crawled from under his + bed and disappeared into a hole in the wall, and at the same + moment the philosopher expired.<a id="noteref_290" name= + "noteref_290" href="#note_290"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">290</span></span></a> + Apparently superstition saw in these serpents the souls of the + dead men. In Greek religion the serpent was indeed the regular + symbol or attribute of the worshipful dead,<a id="noteref_291" + name="noteref_291" href="#note_291"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">291</span></span></a> and + we can hardly doubt that the early Greeks, like the Zulus and + other African tribes at the present day, really believed the soul + of the departed to be lodged in the reptile. The sacred serpent + which lived in the Erechtheum at Athens, and was fed with + honey-cakes once a month, may have been supposed to house the + soul of the dead king Erechtheus, who had reigned in his lifetime + on the same spot.<a id="noteref_292" name="noteref_292" href= + "#note_292"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">292</span></span></a> + Perhaps the libations of milk which the Greeks poured upon + graves<a id="noteref_293" name="noteref_293" href= + "#note_293"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">293</span></span></a> + were intended to be drunk by serpents as the embodiments of the + deceased; on two tombstones found at Tegea a man and a woman are + respectively represented holding out to a serpent a cup which may + be supposed to contain milk.<a id="noteref_294" name= + "noteref_294" href="#note_294"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">294</span></span></a> We + have seen that various African tribes feed serpents with milk + because they imagine the reptiles to be incarnations of their + dead kinsfolk;<a id="noteref_295" name="noteref_295" href= + "#note_295"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">295</span></span></a> and + the Dinkas, who practise the custom, also pour milk on the graves + of their friends for some time after the burial.<a id= + "noteref_296" name="noteref_296" href="#note_296"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">296</span></span></a> It + is possible that a common type in Greek art, which exhibits a + woman feeding a serpent out of <span class="tei tei-pb" id= + "page088">[pg 088]</span><a name="Pg088" id="Pg088" class= + "tei tei-anchor"></a> a saucer, may have been borrowed from a + practice of thus ministering to the souls of the departed.<a id= + "noteref_297" name="noteref_297" href="#note_297"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">297</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The serpents fed at the + Thesmophoria may have been deemed incarnations of the dead. + Reluctance to disturb the Earth Goddess or the spirits of the + earth by the operations of digging and ploughing. Hence + agricultural operations are sometimes forbidden.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Further, at + the sowing festival of the Thesmophoria, held by Greek women in + October, it was customary to throw cakes and pigs to serpents, + which lived in caverns or vaults sacred to the corn-goddess + Demeter.<a id="noteref_298" name="noteref_298" href= + "#note_298"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">298</span></span></a> We + may guess that the serpents thus propitiated were deemed to be + incarnations of dead men and women, who might easily be + incommoded in their earthy beds by the operations of husbandry. + What indeed could be more disturbing than to have the roof of the + narrow house shaken and rent over their heads by clumsy oxen + dragging a plough up and down on the top of it? No wonder that at + such times it was thought desirable to appease them with + offerings. Sometimes, however, it is not the dead but the Earth + Goddess herself who is disturbed by the husbandman. An Indian + prophet at Priest Rapids, on the Middle Columbia River, dissuaded + his many followers from tilling the ground because <span class= + "tei tei-q">“it is a sin to wound or cut, tear up or scratch our + common mother by agricultural pursuits.”</span><a id= + "noteref_299" name="noteref_299" href="#note_299"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">299</span></span></a> + <span class="tei tei-q">“You ask me,”</span> said this Indian + sage, <span class="tei tei-q">“to plough the ground. Shall I take + a knife and tear my mother's bosom? You ask me to dig for stone. + Shall I dig under her skin for her bones? You ask me to cut grass + and hay and sell it and be rich like white men. But <span class= + "tei tei-pb" id="page089">[pg 089]</span><a name="Pg089" id= + "Pg089" class="tei tei-anchor"></a> how dare I cut off my + mother's hair?”</span><a id="noteref_300" name="noteref_300" + href="#note_300"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">300</span></span></a> The + Baigas, a primitive Dravidian tribe of the Central Provinces in + India, used to practise a fitful and migratory agriculture, + burning down patches of jungle and sowing seed in the soil + fertilized by the ashes after the breaking of the rains. + <span class="tei tei-q">“One explanation of their refusal to till + the ground is that they consider it a sin to lacerate the breast + of their mother earth with a ploughshare.”</span><a id= + "noteref_301" name="noteref_301" href="#note_301"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">301</span></span></a> In + China the disturbance caused to the earth-spirits by the + operations of digging and ploughing was so very serious that + Chinese philosophy appears to have contemplated a plan for + allowing the perturbed spirits a close time by forbidding the + farmer to put his spade or his plough into the ground except on + certain days, when the earth-spirits were either not at home or + kindly consented to put up with some temporary inconvenience for + the good of man. This we may infer from a passage in a Chinese + author who wrote in the first century of our era. <span class= + "tei tei-q">“If it is true,”</span> he says, <span class= + "tei tei-q">“that the spirits who inhabit the soil object to it + being disturbed and dug up, then it is proper for us to select + special good days for digging ditches and ploughing our fields. + (But this is never done); it therefore follows that the spirits + of the soil, even though really annoyed when it is disturbed, + pass over such an offence if man commits it without evil intent. + As he commits it merely to ensure his rest and comfort, the act + cannot possibly excite any anger against him in the perfect heart + of those spirits; and this being the case, they will not visit + him with misfortune even if he do not choose auspicious days for + it. But if we believe that the earth-spirits cannot excuse man on + account of the object he pursues, and detest him for annoying + them by disturbing the ground, what advantage then can he derive + from selecting proper days for doing so?”</span><a id= + "noteref_302" name="noteref_302" href="#note_302"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">302</span></span></a> + What advantage indeed? In that case the only logical conclusion + is, with the Indian prophet, to forbid agriculture altogether, as + an impious encroachment on the spiritual world. Few peoples, + however, who have once contracted the habit of agriculture + <span class="tei tei-pb" id="page090">[pg 090]</span><a name= + "Pg090" id="Pg090" class="tei tei-anchor"></a> are willing to + renounce it out of a regard for the higher powers; the utmost + concession which they are willing to make to religion in the + matter is to prohibit agricultural operations at certain times + and seasons, when the exercise of them would be more than usually + painful to the earth-spirits. Thus in Bengal the chief festival + in honour of Mother Earth is held at the end of the hot season, + when she is supposed to suffer from the impurity common to women, + and during that time all ploughing, sowing, and other work + cease.<a id="noteref_303" name="noteref_303" href= + "#note_303"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">303</span></span></a> On + a certain day of the year, when offerings are made to the Earth, + the Ewe farmer of West Africa will not hoe the ground, and the + Ewe weaver will not drive a sharp stake into it, <span class= + "tei tei-q">“because the hoe and the stake would wound the Earth + and cause her pain.”</span><a id="noteref_304" name="noteref_304" + href="#note_304"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">304</span></span></a> + When Ratumaimbulu, the god who made fruit-trees to blossom and + bear fruit, came once a year to Fiji, the people had to live very + quietly for a month lest they should disturb him at his important + work. During this time they might not plant nor build nor sail + about nor go to war; indeed most kinds of work were forbidden. + The priests announced the time of the god's arrival and + departure.<a id="noteref_305" name="noteref_305" href= + "#note_305"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">305</span></span></a> + These periods of rest and quiet would seem to be the Indian and + Fijian Lent.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Graves as places of conception + for women.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus behind + the Greek notion that women may conceive by a serpent-god<a id= + "noteref_306" name="noteref_306" href="#note_306"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">306</span></span></a> + seems to lie the belief that they can conceive by the dead in the + form of serpents. If such a belief was ever held, it would be + natural that barren women should resort to graves in order to + have their wombs quickened, and this may explain why they visited + the shrine of the serpent-god Aesculapius for that purpose; the + shrine was perhaps at first a grave. It is significant that in + Syria the shrines of St. George, to which childless women go to + get offspring, always include a tomb or the likeness of + one;<a id="noteref_307" name="noteref_307" href= + "#note_307"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">307</span></span></a> and + further, <span class="tei tei-pb" id="page091">[pg + 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a> + that in the opinion of Syrian peasants at the present day women + may, without intercourse with a living man, bear children to a + dead husband, a dead saint, or a jinnee.<a id="noteref_308" name= + "noteref_308" href="#note_308"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">308</span></span></a> In + the East Indies also it is still commonly believed that spirits + can consort with women and beget children on them. The Olo + Ngadjoe of Borneo imagine that albinoes are the offspring of the + spirit of the moon by mortal women, the pallid hue of the human + children naturally reflecting the pallor of their heavenly + father.<a id="noteref_309" name="noteref_309" href= + "#note_309"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">309</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Reincarnation of the dead in + America and Africa.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such beliefs + are closely akin to the idea, entertained by many peoples, that + the souls of the dead may pass directly into the wombs of women + and be born again as infants. Thus the Hurons used to bury little + children beside the paths in the hope that their souls might + enter the passing squaws and be born again;<a id="noteref_310" + name="noteref_310" href="#note_310"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">310</span></span></a> and + similarly some negroes of West Africa throw the bodies of infants + into the bush in order that their souls may choose a new mother + from the women who pass by.<a id="noteref_311" name="noteref_311" + href="#note_311"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">311</span></span></a> + Among the tribes of the Lower Congo <span class="tei tei-q">“a + baby is always buried near the house of its mother, never in the + bush. They think that, if the child is not buried near its + mother's house, she will be unlucky and never have any more + children.”</span> The notion probably is that the dead child, + buried near its mother's house, will enter into her womb and be + born again, for these people believe in the reincarnation of the + dead. They think that <span class="tei tei-q">“the only new thing + about a child is its body. The spirit is old and formerly + belonged to some deceased person, or it may have the spirit of + some living person.”</span> For example, if a child is like its + mother, father, or uncle, they imagine that it must <span class= + "tei tei-pb" id="page092">[pg 092]</span><a name="Pg092" id= + "Pg092" class="tei tei-anchor"></a> have the spirit of the + relative whom it resembles, and that therefore the person whose + soul has thus been abstracted by the infant will soon die.<a id= + "noteref_312" name="noteref_312" href="#note_312"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">312</span></span></a> + Among the Bangalas, a tribe of cannibals in Equatorial Africa, to + the north of the Congo, a woman was one day seen digging a hole + in the public road. Her husband entreated a Belgian officer to + let her alone, promising to mend the road afterwards, and + explaining that his wife wished to become a mother. The + good-natured officer complied with his request and watched the + woman. She continued to dig till she had uncovered a little + skeleton, the remains of her first-born, which she tenderly + embraced, humbly entreating the dead child to enter into her and + give her again a mother's joy. The officer rightly did not + smile.<a id="noteref_313" name="noteref_313" href= + "#note_313"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">313</span></span></a> The + Bagishu, a Bantu tribe of Mount Elgon, in the Uganda + Protectorate, practise the custom of throwing out their dead + <span class="tei tei-q">“except in the case of the youngest child + or the old grandfather or grandmother, for whom, like the child, + a prolonged life on earth is desired.... When it is desired to + perpetuate on the earth the life of some old man or woman, or + that of some young baby, the corpse is buried inside the house or + just under the eaves, until another child is born to the nearest + relation of the corpse. This child, male or female, takes the + name of the corpse, and the Bagishu firmly believe that the + spirit of the dead has passed into this new child and lives again + on earth. The remains are then dug up and thrown out into the + open.”</span><a id="noteref_314" name="noteref_314" href= + "#note_314"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">314</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Measures taken to prevent the + rebirth of undesirable spirits. Belief of the Baganda that a + woman can be impregnated by the flower of the banana.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, just as + measures are adopted to facilitate the rebirth of good ghosts, so + on the other hand precautions are taken to prevent the rebirth of + bad ones. Thus, with regard to the Baganda of Central Africa we + read that, <span class="tei tei-q">“while the present generation + know the cause of pregnancy, the people in the earlier times were + uncertain as to its real cause, and thought that it was possible + to conceive without any intercourse with the male sex. Hence + their precautions in passing places where <span class= + "tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id= + "Pg093" class="tei tei-anchor"></a> either a suicide had been + burnt, or a child born feet first had been buried. Women were + careful to throw grass or sticks on such a spot, for by so doing + they thought that they could prevent the ghost of the dead from + entering into them, and being reborn.”</span><a id="noteref_315" + name="noteref_315" href="#note_315"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">315</span></span></a> The + fear of being got with child by such ghosts was not confined to + married women, it was shared by all women alike, whether young or + old, whether married or single; and all of them sought to avert + the danger in the same way.<a id="noteref_316" name="noteref_316" + href="#note_316"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">316</span></span></a> And + Baganda women imagined that without the help of the other sex + they could be impregnated not only by these unpleasant ghosts but + also by the flower of the banana. If while a woman was busy in + her garden under the shadow of the banana trees, a great purple + bloom chanced to fall from one of the trees on her back or + shoulders, it was quite enough, in the opinion of the Baganda, to + get her with child; and were a wife accused of adultery because + she gave birth to a child who could not possibly have been + begotten by her husband, she had only to father the infant on a + banana flower to be honourably acquitted of the charge. The + reason why this remarkable property was ascribed to the bloom of + the banana would seem to be that ghosts of ancestors were thought + to haunt banana groves, and that the afterbirths of children, + which the Baganda regarded as twins of the children, were + commonly buried at the root of the trees.<a id="noteref_317" + name="noteref_317" href="#note_317"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">317</span></span></a> + What more natural than that a ghost should lurk in each flower, + and dropping adroitly in the likeness of a blossom on a woman's + back effect a lodgment in her womb?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Reincarnation of the dead in + India. Means taken to facilitate the rebirth of dead + children.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, when a + child dies in Northern India it is usually buried under the + threshold of the house, <span class="tei tei-q">“in the belief + that as <span class="tei tei-pb" id="page094">[pg + 094]</span><a name="Pg094" id="Pg094" class="tei tei-anchor"></a> + the parents tread daily over its grave, its soul will be reborn + in the family. Here, as Mr. Rose suggests, we reach an + explanation of the rule that children of Hindus are buried, not + cremated. Their souls do not pass into the ether with the smoke + of the pyre, but remain on earth to be reincarnated in the + household.”</span><a id="noteref_318" name="noteref_318" href= + "#note_318"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">318</span></span></a> In + the Punjaub this belief in the reincarnation of dead infants + gives rise to some quaint or pathetic customs. Thus, <span class= + "tei tei-q">“in the Hissar District, Bishnois bury dead infants + at the threshold, in the belief that it would facilitate the + return of the soul to the mother. The practice is also in vogue + in the Kangra District, where the body is buried in front of the + back door. In some places it is believed that, if the child dies + in infancy and the mother drops her milk for two or three days on + the ground, the soul of the child comes back to be born again. + For this purpose milk diluted with water is placed in a small + earthen pot and offered to the dead child's spirit for three + consecutive evenings. There is also a belief in the Ambala and + Gujrat Districts that if jackals and dogs dig out the dead body + of the child and bring it towards the town or village, it means + that the child will return to its mother, but if they take it to + some other side, the soul will reincarnate in some other family. + For this purpose, the second day after the infant's death, the + mother goes out early in the morning to see whether the dogs have + brought the body towards the village. When the child is being + taken away for burial the mother cuts off and preserves a piece + of its garment with a view to persuade the soul to return to her. + Barren women or those who have lost children in infancy tear a + piece off the clothing of a dead child and stitch it to their + wearing apparel, believing that the soul of the child will return + to them instead of its own mother. On this account, people take + great care not to lose the clothes of dead children, and some + bury them in the house.”</span><a id="noteref_319" name= + "noteref_319" href="#note_319"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">319</span></span></a> In + Bilaspore <span class="tei tei-q">“a still-born child, or one who + has passed away before the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Chhatti</span></span> (the sixth day, the + day of purification) is not taken out of the <span class= + "tei tei-pb" id="page095">[pg 095]</span><a name="Pg095" id= + "Pg095" class="tei tei-anchor"></a> house for burial, but is + placed in an earthen vessel and is buried in the doorway or in + the yard of the house. Some say that this is done in order that + the mother may bear another child.”</span><a id="noteref_320" + name="noteref_320" href="#note_320"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">320</span></span></a> + Here in Bilaspore the people have devised a very simple way of + identifying a dead person when he or she is born again as an + infant. When anybody dies, they mark the body with soot or oil, + and the next baby born in the family with a similar mark is + hailed as the departed come to life again.<a id="noteref_321" + name="noteref_321" href="#note_321"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">321</span></span></a> + Among the Kois of the Godavari district, in Southern India, the + dead are usually burnt, but the bodies of children and of young + men and women are buried. If a child dies within a month of its + birth, it is generally buried close to the house <span class= + "tei tei-q">“so that the rain, dripping from the eaves, may fall + upon the grave, and thereby cause the parents to be blessed with + another child.”</span><a id="noteref_322" name="noteref_322" + href="#note_322"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">322</span></span></a> + Apparently it is supposed that the soul of the dead child, + refreshed and revived by the rain, will pass again into the + mother's womb. Indian criminal records contain many cases in + which <span class="tei tei-q">“the ceremonial killing of a male + child has been performed as a cure for barrenness, the theory + being that the soul of the murdered boy becomes reincarnated in + the woman, who performs the rite with a desire to secure + offspring. Usually she effects union with the spirit of the child + by bathing over its body or in the water in which the corpse has + been washed. Cases have recently occurred in which the woman + actually bathed in the blood of the child.”</span><a id= + "noteref_323" name="noteref_323" href="#note_323"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">323</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Bringing back the soul of the + dead in a fish or insect. Stories of the Virgin Birth. + Reincarnation of the dead among the South Slavs.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the fifth + day after a death the Gonds perform the ceremony of bringing back + the soul. They go to the bank of a river, call aloud the name of + the deceased, and entering the water catch a fish or an insect. + This creature they then take home and place among the sainted + dead of the family, supposing that in this manner the spirit of + the departed has been brought back to the house. Sometimes the + fish or <span class="tei tei-pb" id="page096">[pg + 096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a> + insect is eaten in the belief that it will be thus reborn as a + child.<a id="noteref_324" name="noteref_324" href= + "#note_324"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">324</span></span></a> + This last custom explains the widely diffused story of virgins + who have conceived by eating of a plant or an animal or merely by + taking it to their bosom.<a id="noteref_325" name="noteref_325" + href="#note_325"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">325</span></span></a> In + all such cases we may surmise that the plant or animal was + thought to contain the soul of a dead person, which thus passed + into the virgin's womb and was born again as an infant. Among the + South Slavs childless women often resort to a grave in which a + pregnant woman is buried. There they bite some grass from the + grave, invoke the deceased by name, and beg her to give them the + fruit of her womb. After that they take a little of the mould + from the grave and carry it about with them thenceforth under + their girdle.<a id="noteref_326" name="noteref_326" href= + "#note_326"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">326</span></span></a> + Apparently they imagine that the soul of the unborn infant is in + the grass or the mould and will pass from it into their body.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Belief of the Kai that women may + be impregnated without sexual intercourse. Belief in the + island of Mota that a woman can conceive through the entrance + into her of a spirit animal or fruit.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the Kai + of German New Guinea, <span class="tei tei-q">“impossible as it + may be thought, it is yet a fact that women here and there deny + in all seriousness the connexion between sexual intercourse and + pregnancy. Of course most people are clear as to the process. The + ignorance of some individuals is perhaps based on the + consideration that not uncommonly married women remain childless + for years or for life. Finally, the animistic faith contributes + its share to support the <span class="tei tei-pb" id= + "page097">[pg 097]</span><a name="Pg097" id="Pg097" class= + "tei tei-anchor"></a> ignorance.”</span><a id="noteref_327" name= + "noteref_327" href="#note_327"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">327</span></span></a> In + some islands of Southern Melanesia the natives appear similarly + to believe that sexual intercourse is not necessary to + impregnation, and that a woman can conceive through the simple + passage into her womb of a spirit-animal or a spirit-fruit + without the help of a man. In the island of Mota, one of the + Banks' group, <span class="tei tei-q">“the course of events is + usually as follows: a woman sitting down in her garden or in the + bush or on the shore finds an animal or fruit in her loincloth. + She takes it up and carries it to the village, where she asks the + meaning of the appearance. The people say that she will give + birth to a child who will have the characters of this animal or + even, it appeared, would be himself or herself the animal. The + woman then takes the creature back to the place where she had + found it and places it in its proper home; if it is a land animal + on the land; if a water animal in the pool or stream from which + it had probably come. She builds up a wall round it and goes to + feed and visit it every day. After a time the animal will + disappear, and it is believed that that is because the animal has + at the time of its disappearance entered into the woman. It + seemed quite clear that there was no belief in physical + impregnation on the part of the animal, nor of the entry of a + material object in the form of the animal into her womb, but so + far as I could gather, an animal found in this way was regarded + as more or less supernatural, a spirit animal and not one + material, from the beginning. It has happened in the memory of an + old man now living in Mota that a woman who has found an animal + in her loincloth has carried it carefully in her closed hands to + the village, but that when she opened her hands to show it to the + people, the animal has gone, and in this case it was believed + that the entry had taken place while the woman was on her way + from the bush to the village.... When the child is born it is + regarded as being in some sense the animal or fruit which had + been found and tended by the mother. The child may not eat the + animal during the whole of its life, and if it does so, will + suffer serious illness, if not death. If it is a fruit which has + been found, the child may not eat this fruit or touch the tree + <span class="tei tei-pb" id="page098">[pg 098]</span><a name= + "Pg098" id="Pg098" class="tei tei-anchor"></a> on which it grows, + the latter restriction remaining in those cases in which the + fruit is inedible.... I inquired into the idea at the bottom of + the prohibition of the animal as food, and it appeared to be that + the person would be eating himself. It seemed that the act would + be regarded as a kind of cannibalism. It was evident that there + is a belief in the most intimate relation between the person and + all individuals of the species with which he is + identified.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“A further aspect of the belief in the animal nature + of a child is that it partakes of the physical and mental + characters of the animal with which it is identified. Thus, if + the animal found has been a sea-snake, and this is a frequent + occurrence, the child would be weak, indolent and slow; if an + eel, there will be a similar disposition; if a hermit crab, the + child will be hot-tempered; if a flying fox, it will also be + hot-tempered and the body will be dark; if a brush turkey, the + disposition will be good; if a lizard, the child will be soft and + gentle; if a rat, thoughtless, hasty and intemperate. If the + object found has been a fruit, here also the child will partake + of its nature. In the case of a wild Malay apple (<span class= + "tei tei-foreign"><span style= + "font-style: italic">malmalagaviga</span></span>) the child will + have a big belly, and a person with this condition will be asked, + <span class="tei tei-q">‘Do you come from the <span class= + "tei tei-foreign"><span style= + "font-style: italic">malmalagaviga</span></span>?’</span> Again, + if the fruit is one called <span class= + "tei tei-foreign"><span style= + "font-style: italic">womarakaraqat</span></span>, the child will + have a good disposition.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Similar belief in the island of + Motlav.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“In the island of Motlav not far from Mota they have + the same belief that if a mother has found an animal in her + dress, the child will be identified with that animal and will not + be allowed to eat it. Here again the child is believed to have + the characters of the animal, and two instances given were that a + child identified with a yellow crab will have a good disposition + and be of a light colour, while if a hermit crab has been found, + the child will be angry and disagreeable. In this island a woman + who desires her child to have certain characters will frequent a + place where she will be likely to encounter the animal which + causes the appearance of these characters. Thus, if she wants to + have a light coloured child, she will go to a place where there + are light coloured crabs.”</span><a id="noteref_328" name= + "noteref_328" href="#note_328"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">328</span></span></a></p><span class="tei tei-pb" + id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Australian beliefs as to the + birth of children. Reincarnation of the dead in Central + Australia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Throughout a + large part of Australia, particularly in the Centre, the North, + and the West, the aborigines hold that the commerce of the human + sexes is not necessary to the production of children; indeed many + of them go further and deny that sexual intercourse is the real + cause of the propagation of the species. Among the Arunta, + Kaitish, Luritcha, Ilpirra and other tribes, who roam the barren + steppes of Central Australia, it appears to be a universal + article of belief that every person is the reincarnation of a + deceased ancestor, and that the souls of the dead pass directly + into the wombs of women, who give them birth without the need of + commerce with the other sex. They think that the spirits of the + departed gather and dwell at particular spots, marked by a + natural feature such as a rock or a tree, and that from these + lurking-places they dart out and enter the bodies of passing + women or girls. When a woman feels her womb quickened, she knows + that a spirit has made its way into her from the nearest abode of + the dead. This is their regular explanation of conception and + childbirth. <span class="tei tei-q">“The natives, one and all in + these tribes, believe that the child is the direct result of the + entrance into the mother of an ancestral spirit individual. They + have no idea of procreation as being associated with sexual + intercourse, and firmly believe that children can be born without + this taking place.”</span><a id="noteref_329" name="noteref_329" + href="#note_329"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">329</span></span></a> The + spots where the souls thus congregate waiting <span class= + "tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id= + "Pg100" class="tei tei-anchor"></a> to be born again are usually + the places where the remote ancestors of the dream-time are said + to have passed into the ground; that is, they are the places + where the forefathers of the tribe are supposed to have died or + to have been buried. For example, in the Warramunga tribe the + ancestor of the Black-snake clan is said to have left many + spirits of Black-snake children in the rocks and trees which + border a certain creek. Hence no woman at the present day dares + to strike one of these trees with an axe, being quite convinced + that the blow would release one of the spirit-children, who would + at once enter her body. They imagine that the spirit is no larger + than a grain of sand, and that it enters the woman through her + navel and grows into a child in her womb.<a id="noteref_330" + name="noteref_330" href="#note_330"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">330</span></span></a> + Again, at several places in the wide territory of the Arunta + tribe there are certain stones which are in like manner thought + to be the abode of souls awaiting rebirth. Hence the stones are + called <span class="tei tei-q">“child-stones.”</span> In one of + them there is a hole through which the spirit-children look out + for passing women, and it is firmly believed that a visit to the + stone would result in conception. If a young woman is obliged to + pass near the stone and does not wish to have a child, she will + carefully disguise her youth, pulling a wry face and hobbling + along on a stick. She will bend herself double like a very old + woman, and imitating the cracked voice of age she will say, + <span class="tei tei-q">“Don't come to me, I am an old + woman.”</span> Nay, it is thought that women may conceive by the + stone without visiting it. If a man and his wife both wish for a + child, the husband will tie his hair-girdle round the stone, rub + it, and mutter a direction to the spirits to give heed to his + wife. And it is believed that by performing a similar ceremony a + malicious man can cause women and even children at a distance to + be pregnant.<a id="noteref_331" name="noteref_331" href= + "#note_331"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">331</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Reincarnation of the dead in + Northern Australia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such beliefs + are not confined to the tribes of Central Australia but prevail + among all the tribes from Lake Eyre northwards to the sea and the + Gulf of Carpentaria.<a id="noteref_332" name="noteref_332" href= + "#note_332"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">332</span></span></a> + Thus <span class="tei tei-pb" id="page101">[pg + 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a> + the Mungarai say that in the far past time their old ancestors + walked about the country, making all the natural features of the + landscape and leaving spirit-children behind them where they + stopped. These children emanated from the bodies of the + ancestors, and they still wait at various spots looking out for + women into whom they may go and be born. For example, near + McMinn's bar on the Roper River there is a large gum tree full of + spirit-children, who all belong to one particular totem and are + always agog to enter into women of that totem. Again, at Crescent + Lagoon an ancestor, who belonged to the thunder totem, deposited + numbers of spirit-children; and if a woman of the Gnaritjbellan + subclass so much as dips her foot in the water, one of the + spirit-children passes up her leg and into her body and in due + time is born as a child, who has thunder for its totem. Or if the + woman stoops and drinks water, one of the sprites will enter her + through the mouth. Again, there are lagoons along the Roper River + where red lilies grow; and the water is full of spirit-children + which were deposited there by a kangaroo man. So when women of + the Gnaritjbellan subclass wade into the water to gather lilies, + little sprites swarm up their legs and are born as kangaroo + children. Again, in the territory of the Nullakun tribe there is + a certain spring where a man once deposited spirit-children of + the rainbow totem; and to this day when a woman of the right + totem comes to drink at the spring, the spirit of a rainbow child + will dart into her and be born. Once more, in the territory of + the Yungman tribe the trees and stones near Elsey Creek are full + of spirit-children who belong to the sugar-bag (honeycomb) totem; + and these sugar-bag children are constantly entering into the + right women and being born into the world.<a id="noteref_333" + name="noteref_333" href="#note_333"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">333</span></span></a></p><span class="tei tei-pb" + id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Theories as to the birth of + children among the tribes of Queensland.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The natives of + the Tully River in Queensland do not recognize sexual intercourse + as a cause of conception in women, though curiously enough they + do recognize it as the cause of conception in all animals, and + pride themselves on their superiority to the brutes in that they + are not indebted for the continuance of their species to such low + and vulgar means. The true causes of conception in a woman, + according to them, are four in number. First, she may have + received a particular species of black bream from a man whom the + European in his ignorance would call the father; this she may + have roasted and sat over the fire inhaling the savoury smell of + the roast fish. That is quite sufficient to get her with child. + Or, secondly, she may have gone out on purpose to catch a certain + kind of bull-frog, and if she succeeds in capturing it, that + again is a full and satisfactory explanation of her pregnancy. + Thirdly, some man may have told her to conceive a child, and the + mere command produces the desired effect. Or, fourth and lastly, + she may have simply dreamed that the child was put into her, and + the dream necessarily works its own fulfilment. Whatever white + men may think about the matter, these are the real causes why + babies are born among the blacks on the Tully River.<a id= + "noteref_334" name="noteref_334" href="#note_334"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">334</span></span></a> + About Cape Bedford in Queensland the natives believe that babies + are sent by certain long-haired spirits, with two sets of eyes in + the front and back of their heads, who live in the dense scrub + and underwood. The children are made in the far west where the + sun goes down, and they are made not in the form of infants but + full grown; but on their passage from the sunset land to the + wombs they are changed into the shape of spur-winged plovers, if + they are girls, or of pretty snakes, if they are boys. So when + the cry of a plover is heard by night, the blacks prick up their + ears and say, <span class="tei tei-q">“Hallo! there is a baby + somewhere about.”</span> And if a woman is out in the bush + searching for food and sees one of the pretty snakes, which are + really baby boys on the look out for mothers, she will call out + to her mates, and <span class="tei tei-pb" id="page103">[pg + 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a> + they will come running and turn over stones, and leaves, and logs + in the search for the snake; and if they cannot find it they know + that it has gone into the woman and that she will soon give birth + to a baby boy.<a id="noteref_335" name="noteref_335" href= + "#note_335"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">335</span></span></a> On + the Pennefather River in Queensland the being who puts babies + into women is called Anje-a. He takes a lump of mud out of one of + the mangrove swamps, moulds it into the shape of an infant, and + insinuates it into a woman's womb. You can never see him, for he + lives in the depths of the woods, among the rocks, and along the + mangrove swamps; but sometimes you can hear him laughing there to + himself, and when you hear him you may know that he has got a + baby ready for somebody.<a id="noteref_336" name="noteref_336" + href="#note_336"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">336</span></span></a> + Among the tribes of the Cairns district in North Queensland + <span class="tei tei-q">“the acceptance of food from a man by a + woman was not merely regarded as a marriage ceremony, but as the + actual cause of conception.”</span><a id="noteref_337" name= + "noteref_337" href="#note_337"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">337</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Theories as to the birth of + children in Northern and Western Australia. Belief that + conception in women is caused by the food they eat.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Similarly + among the Australian tribes of the Northern Territory, about Port + Darwin and the Daly River, especially among the Larrekiya and + Wogait, <span class="tei tei-q">“conception is not regarded as a + direct result of cohabitation.”</span> The old men of the Wogait + say that there is an evil spirit who takes babies from a big fire + and puts them in the wombs of women, who must give birth to them. + In the ordinary course of events, when a man is out hunting and + kills game or collects other food, he gives it to his wife and + she eats it, believing that the game or other food will cause her + to conceive and bring forth a child. When the child is born, it + may on no account partake of the food <span class="tei tei-pb" + id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class= + "tei tei-anchor"></a> which caused conception in the mother until + it has got its first teeth.<a id="noteref_338" name="noteref_338" + href="#note_338"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">338</span></span></a> A + similar belief that conception is caused by the food which a + woman eats is held by some tribes of Western Australia. On this + subject Mr. A. R. Brown reports as follows: <span class= + "tei tei-q">“In the Ingarda tribe at the mouth of the Gascoyne + River, I found a belief that a child is the product of some food + of which the mother has partaken just before her first sickness + in pregnancy. My principal informant on this subject told me that + his father had speared a small animal called <span class= + "tei tei-foreign"><span style= + "font-style: italic">bandaru</span></span>, probably a bandicoot, + but now extinct in this neighbourhood. His mother ate the animal, + with the result that she gave birth to my informant. He showed me + the mark in his side where, as he said, he had been speared by + his father before being eaten by his mother. A little girl was + pointed out to me as being the result of her mother eating a + domestic cat, and her brother was said to have been produced from + a bustard.... The bustard was one of the totems of the father of + these two children and, therefore, of the children themselves. + This, however, seems to have been purely accidental. In most + cases the animal to which conception is due is not one of the + father's totems. The species that is thus connected with an + individual by birth is not in any way sacred to him. He may kill + or eat it; he may marry a woman whose conceptional animal is of + the same species, and he is not by the accident of his birth + entitled to take part in the totemic ceremonies connected with + it.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“I found traces of this same belief in a number of + tribes north of the Ingarda, but everywhere the belief seemed to + be sporadic; that is to say, some persons believed in it and + others did not. Some individuals could tell the animal or plant + from which they or others were descended, while others did not + know or in some cases denied that conception was so caused. There + were to be met with, however, some beliefs of the same character. + A woman of the Buduna tribe said that native women nowadays bear + half-caste children because they eat bread made of white flour. + Many <span class="tei tei-pb" id="page105">[pg + 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a> + of the men believed that conception is due to sexual intercourse, + but as these natives have been for many years in contact with the + whites this cannot be regarded as satisfactory evidence of the + nature of their original beliefs.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Conception supposed to be caused + by a man who is not the father.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“In some tribes further to the north I found a more + interesting and better organised system of beliefs. In the + Kariera, Ñamal, and Injibandi tribes the conception of a child is + believed to be due to the agency of a particular man, who is not + the father. This man is the <span class= + "tei tei-foreign"><span style= + "font-style: italic">wororu</span></span> of the child when it is + born. There were three different accounts of how the <span class= + "tei tei-foreign"><span style= + "font-style: italic">wororu</span></span> produces conception, + each of them given to me on several different occasions. + According to the first, the man gives some food, either animal or + vegetable, to the woman, and she eats this and becomes pregnant. + According to the second, the man when he is out hunting kills an + animal, preferably a kangaroo or an emu, and as it is dying he + tells its spirit or ghost to go to a particular woman. The spirit + of the dead animal goes into the woman and is born as a child. + The third account is very similar to the last. A hunter, when he + has killed a kangaroo or an emu, takes a portion of the fat of + the dead animal which he places on one side. This fat turns into + what we may speak of as a spirit-baby, and follows the man to his + camp. When the man is asleep at night the spirit-baby comes to + him and he directs it to enter a certain woman who thus becomes + pregnant. When the child is born the man acknowledges that he + sent it, and becomes its <span class= + "tei tei-foreign"><span style= + "font-style: italic">wororu</span></span>. In practically every + case that I examined, some forty in all, the <span class= + "tei tei-foreign"><span style= + "font-style: italic">wororu</span></span> of a man or woman was a + person standing to him or her in the relation of father's brother + own or tribal. In one case a man had a <span class= + "tei tei-foreign"><span style= + "font-style: italic">wororu</span></span> who was his father's + sister. The duties of a man to his <span class= + "tei tei-foreign"><span style= + "font-style: italic">wororu</span></span> are very vaguely + defined. I was told that a man <span class="tei tei-q">‘looks + after’</span> his <span class="tei tei-foreign"><span style= + "font-style: italic">wororu</span></span>, that is, performs + small services for him, and, perhaps, gives him food. The + conceptional animal or plant is not the totem of either the child + or the <span class="tei tei-foreign"><span style= + "font-style: italic">wororu</span></span>. The child has no + particular magical connection with the animal from which he is + derived. In a very large number of cases that animal is either + the kangaroo or the emu.”</span><a id="noteref_339" name= + "noteref_339" href="#note_339"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">339</span></span></a></p><span class="tei tei-pb" + id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Some rude races still ignorant + as to the cause of procreation.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus it + appears that a childlike ignorance as to the physical process of + procreation still prevails to some extent among certain rude + races of mankind, who are accordingly driven to account for it in + various fanciful ways such as might content the curiosity of + children. We may safely assume that formerly a like ignorance was + far more widely spread than it is now; indeed in the long ages + which elapsed before any portion of mankind emerged from + savagery, it is probable that the true cause of childbirth was + universally unknown, and that people made shift to explain the + mystery by some such theories as are still current among the + savage or barbarous races of Central Africa, Melanesia, and + Australia. A little reflection on the conditions of savage life + may satisfy us that the ignorance is by no means so surprising as + it may seem at first sight to a civilized observer, or, to put it + otherwise, that the true cause of the birth of children is not + nearly so obvious as we are apt to think. Among low savages, such + as all men were originally, it is customary for boys and girls to + cohabit freely with each other under the age of puberty, so that + they are familiar with a commerce of the sexes which is not and + cannot be attended with the birth of children. It is, therefore, + not very wonderful that they should confidently deny the + connexion of sexual intercourse with the production of offspring. + Again, the long interval of time which divides the act of + conception from the first manifest symptoms of pregnancy might + easily disguise from the heedless savage the vital relation + between the two. These considerations may remove or lessen the + hesitation which civilized man naturally feels at admitting that + a considerable part or even the whole of his species should ever + have doubted or denied what seems to him one of the most obvious + and elementary truths of nature.<a id="noteref_340" name= + "noteref_340" href="#note_340"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">340</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Legends of virgin + mothers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the light + of the foregoing evidence, stories of the <span class= + "tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id= + "Pg107" class="tei tei-anchor"></a> miraculous birth of gods and + heroes from virgin mothers lose much of the glamour that + encircled them in days of old, and we view them simply as relics + of superstition surviving like fossils to tell us of a bygone age + of childlike ignorance and credulity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc31" id="toc31"></a> <a name="pdf32" id="pdf32"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 8. Sacred Stocks and Stones among + the Semites.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Procreative virtue apparently + ascribed to the sacred stocks and stones at Semitic + sanctuaries.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Traces of + beliefs and customs like the foregoing may perhaps be detected + among the ancient Semites. When the prophet Jeremiah speaks of + the Israelites who said to a stock or to a tree (for in Hebrew + the words are the same), <span class="tei tei-q">“Thou art my + father,”</span> and to a stone, <span class="tei tei-q">“Thou + hast brought me forth,”</span><a id="noteref_341" name= + "noteref_341" href="#note_341"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">341</span></span></a> it + is probable that he was not using vague rhetorical language, but + denouncing real beliefs current among his contemporaries. Now we + know that at all the old Canaanite sanctuaries, including the + sanctuaries of Jehovah down to the reformations of Hezekiah and + Josiah, the two regular objects of worship were a sacred stock + and a sacred stone,<a id="noteref_342" name="noteref_342" href= + "#note_342"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">342</span></span></a> and + that these sanctuaries were the seats of profligate rites + performed by sacred men (<span lang="he" class="tei tei-foreign" + xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span>) and sacred women + (<span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">ḳedeshoth</span></span>). + Is it not natural to suppose that the stock and stone which the + superstitious Israelites regarded as their father and mother were + the sacred stock (<span lang="he" class="tei tei-foreign" + xml:lang="he"><span style= + "font-style: italic">asherah</span></span>) and the sacred stone + (<span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">massebah</span></span>) of + the sanctuary, and that the children born of the loose + intercourse of the sexes at these places were believed to be the + offspring or emanations of these uncouth but worshipful idols in + which, as in the sacred trees and stones of Central Australia, + the souls of the dead may have been supposed to await rebirth? On + this view the sacred men and women who actually begot + <span class="tei tei-pb" id="page108">[pg 108]</span><a name= + "Pg108" id="Pg108" class="tei tei-anchor"></a> or bore the + children were deemed the human embodiments of the two divinities, + the men perhaps personating the sacred stock, which appears to + have been a tree stripped of its branches, and the women + personating the sacred stone, which seems to have been in the + shape of a cone, an obelisk, or a pillar.<a id="noteref_343" + name="noteref_343" href="#note_343"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">343</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">These conclusions confirmed by + the excavation of a sanctuary at the Canaanitish city of + Gezer. The infants buried in the sanctuary may have been + expected to be born again.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These + conclusions are confirmed by the result of recent researches at + Gezer, an ancient Canaanitish city, which occupied a high, + isolated point on the southern border of Ephraim, between + Jerusalem and the sea. Here the English excavations have laid + bare the remains of a sanctuary with the sacred stone pillars or + obelisks (<span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">masseboth</span></span>) + still standing in a row, while between two of them is set a large + socketed stone, beautifully squared, which perhaps contained the + sacred stock or pole (<span lang="he" class="tei tei-foreign" + xml:lang="he"><span style= + "font-style: italic">asherah</span></span>). In the soil which + had accumulated over the floor of the temple were found vast + numbers of male emblems rudely carved out of soft limestone; and + tablets of terra-cotta, representing in low relief the + mother-goddess, were discovered throughout the strata. These + objects were no doubt votive-offerings presented by the + worshippers to the male and female deities who were represented + by the sacred stock and the sacred stones; and their occurrence + in large quantities raises a strong presumption that the + divinities of the sanctuary were a god and goddess regarded as + above all sources of fertility. The supposition is further + strengthened by a very remarkable discovery. Under the floor of + the temple were found the bones of many new-born children, none + more than a week old, buried in large jars. None of these little + bodies showed any trace of mutilation or violence; and in the + light of the customs practised in many other lands<a id= + "noteref_344" name="noteref_344" href="#note_344"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">344</span></span></a> we + seem to be justified in <span class="tei tei-pb" id="page109">[pg + 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a> + conjecturing that the infants were still-born or died soon after + birth, and that they were buried by their parents in the + sanctuary in the hope that, quickened by the divine power, they + might enter again into the mother's womb and again be born into + the world.<a id="noteref_345" name="noteref_345" href= + "#note_345"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">345</span></span></a> If + the souls of these buried babes were supposed to pass into the + sacred stocks and stones and to dart from them into the bodies of + would-be mothers who resorted to the sanctuary, the analogy with + Central Australia would be complete. That the analogy is real and + not fanciful is strongly suggested by the modern practice of + Syrian women who still repair to the shrines of saints to procure + offspring, and who still look on <span class="tei tei-q">“holy + men”</span> as human embodiments of divinity. In this, as in many + other dark places of superstition, the present is the best guide + to the interpretation of the past; for while the higher forms of + religious faith pass away like clouds, the lower stand firm and + indestructible like rocks. The <span class="tei tei-q">“sacred + men”</span> of one age are the dervishes of the next, the Adonis + of yesterday is the St. George of to-day.</p> + </div> + </div><span class="tei tei-pb" id="page110">[pg 110]</span><a name= + "Pg110" id="Pg110" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc33" id="toc33"></a> <a name="pdf34" id="pdf34"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter V. The Burning of + Melcarth.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Semitic custom of sacrificing a + member of the royal family. The burning of Melcarth at Tyre. + Festival of</span> <span class="tei tei-q"><span style= + "font-size: 80%">“</span><span style="font-size: 80%">the + awakening of Hercules</span><span style= + "font-size: 80%">”</span></span><span style="font-size: 80%">at + Tyre.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If a custom of + putting a king or his son to death in the character of a god has + left small traces of itself in Cyprus, an island where the fierce + zeal of Semitic religion was early tempered by Greek humanity, the + vestiges of that gloomy rite are clearer in Phoenicia itself and in + the Phoenician colonies, which lay more remote from the highways of + Grecian commerce. We know that the Semites were in the habit of + sacrificing some of their children, generally the first-born, + either as a tribute regularly due to the deity or to appease his + anger in seasons of public danger and calamity.<a id="noteref_346" + name="noteref_346" href="#note_346"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">346</span></span></a> If + commoners did so, is it likely that kings, with all their heavy + responsibilities, could exempt themselves from this dreadful + sacrifice for the fatherland? In point of fact, history informs us + that kings steeled themselves to do as others did.<a id= + "noteref_347" name="noteref_347" href="#note_347"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">347</span></span></a> It + deserves to be noticed that if Mesha, king of Moab, who sacrificed + his eldest son by fire, claimed to be a son of his god,<a id= + "noteref_348" name="noteref_348" href="#note_348"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">348</span></span></a> he + would no doubt transmit his divinity to his offspring; and further, + that the same sacrifice is said to have been performed in the same + way by the divine founder of Byblus, the great seat of the worship + of Adonis.<a id="noteref_349" name="noteref_349" href= + "#note_349"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">349</span></span></a> This + suggests that the human representatives of Adonis formerly perished + in the flames. At all events, a custom of periodically burning the + chief god of the city in effigy appears to have prevailed + <span class="tei tei-pb" id="page111">[pg 111]</span><a name= + "Pg111" id="Pg111" class="tei tei-anchor"></a> at Tyre and in the + Tyrian colonies down to a late time, and the effigy may well have + been a later substitute for a man. For Melcarth, the great god of + Tyre, was identified by the Greeks with Hercules,<a id= + "noteref_350" name="noteref_350" href="#note_350"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">350</span></span></a> who + is said to have burned himself to death on a great pyre, ascending + up to heaven in a cloud and a peal of thunder.<a id="noteref_351" + name="noteref_351" href="#note_351"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">351</span></span></a> The + common Greek legend, immortalized by Sophocles, laid the scene of + the fiery tragedy on the top of Mount Oeta, but another version + transferred it significantly to Tyre itself.<a id="noteref_352" + name="noteref_352" href="#note_352"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">352</span></span></a> + Combined with the other evidence which I shall adduce, this latter + tradition raises a strong presumption that an effigy of Hercules, + or rather of Melcarth, was regularly burned at a great festival in + Tyre. That festival may have been the one known as <span class= + "tei tei-q">“the awakening of Hercules,”</span> which was held in + the month of Peritius, answering nearly to January.<a id= + "noteref_353" name="noteref_353" href="#note_353"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">353</span></span></a> The + name of the festival suggests that the dramatic representation of + the death of the god on the pyre was followed by a semblance of his + resurrection. The mode in which the resurrection was supposed to be + effected is perhaps indicated by the statement of a Greek writer + that the Phoenicians used to sacrifice quails to Hercules, because + Hercules on his journey to Libya had been slain by Typhon and + brought to life again by Iolaus, who held a quail under his nose: + the dead god snuffed at the bird and revived.<a id="noteref_354" + name="noteref_354" href="#note_354"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">354</span></span></a> + According to another account Iolaus burnt a quail alive, and the + dead hero, who <span class="tei tei-pb" id="page112">[pg + 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a> + loved quails, came to life again through the savoury smell of the + roasted bird.<a id="noteref_355" name="noteref_355" href= + "#note_355"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">355</span></span></a> This + latter tradition seems to point to a custom of burning the quails + alive in the Phoenician sacrifices to Melcarth.<a id="noteref_356" + name="noteref_356" href="#note_356"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">356</span></span></a> A + festival of the god's resurrection might appropriately be held in + spring, when the quails migrate northwards across the Mediterranean + in great bands, and immense numbers of them are netted for the + market.<a id="noteref_357" name="noteref_357" href= + "#note_357"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">357</span></span></a> In + the month of March the birds return to Palestine by myriads in a + single night, and remain to breed in all the open plains, marshes, + and cornfields.<a id="noteref_358" name="noteref_358" href= + "#note_358"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">358</span></span></a> + Certainly a close connexion seems to have subsisted between quails + and Melcarth; for legend ran that Asteria, the mother of the Tyrian + Hercules, that is, of Melcarth, was transformed into a quail.<a id= + "noteref_359" name="noteref_359" href="#note_359"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">359</span></span></a> It + was probably to this annual festival of the death and resurrection + of Melcarth that the Carthaginians were wont to send ambassadors + every year to Tyre, their mother-city.<a id="noteref_360" name= + "noteref_360" href="#note_360"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">360</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Worship of Melcarth at Gades, and + trace of a custom of burning him there in effigy.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Gades, the + modern Cadiz, an early colony of Tyre on the Atlantic coast of + Spain,<a id="noteref_361" name="noteref_361" href= + "#note_361"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">361</span></span></a> there + was an ancient, famous, and wealthy sanctuary of Hercules, the + Tyrian Melcarth. Indeed the god was said to be buried on the spot. + No image stood in his temple, but a perpetual fire burned on the + altar, and incense was offered by white-robed priests, with bare + feet and shorn heads, who were bound to chastity. Neither women nor + pigs might pollute the holy place by their presence. In later times + many distinguished Romans went on pilgrimage to this remote shrine + on the Atlantic shore when they were about to embark on some + perilous <span class="tei tei-pb" id="page113">[pg + 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a> + enterprise, and they returned to it to pay their vows when their + petitions had been granted.<a id="noteref_362" name="noteref_362" + href="#note_362"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">362</span></span></a> One + of the last things Hannibal himself did before he marched on Italy + was to repair to Gades and offer up to Melcarth prayers which were + never to be answered. Soon after he dreamed an ominous dream.<a id= + "noteref_363" name="noteref_363" href="#note_363"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">363</span></span></a> Now + it would appear that at Gades, as at Tyre, though no image of + Melcarth stood in the temple, an effigy of him was made up and + burned at a yearly festival. For a certain Cleon of Magnesia + related how, visiting Gades, he was obliged to sail away from the + island with the rest of the multitude in obedience to the command + of Hercules, that is, of Melcarth, and how on their return they + found a monstrous man of the sea stranded on the beach and burning; + for the god, they were told, had struck him with a + thunderbolt.<a id="noteref_364" name="noteref_364" href= + "#note_364"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">364</span></span></a> We + may conjecture that at the annual festival of Melcarth strangers + were obliged to quit the city, and that in their absence the + mystery of burning the god was consummated. What Cleon and the rest + saw on their return to Gades would, on this hypothesis, be the + smouldering remains of a gigantic effigy of Melcarth in the + likeness of a man riding on a sea-horse, just as he is represented + on coins of Tyre.<a id="noteref_365" name="noteref_365" href= + "#note_365"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">365</span></span></a> In + like manner the Greeks portrayed the sea-god Melicertes, whose name + is only a slightly altered form of Melcarth, riding on a dolphin or + stretched on the beast's back.<a id="noteref_366" name= + "noteref_366" href="#note_366"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">366</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Evidence of a custom of burning a + god or goddess at Carthage. The fire-walk at Tyre. The + fire-walk at Castabala. The Carthaginian king Hamilcar + sacrifices himself in the fire.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At Carthage, the + greatest of the Tyrian colonies, a <span class="tei tei-pb" id= + "page114">[pg 114]</span><a name="Pg114" id="Pg114" class= + "tei tei-anchor"></a> reminiscence of the custom of burning a deity + in effigy seems to linger in the story that Dido or Elissa, the + foundress and queen of the city, stabbed herself to death upon a + pyre, or leaped from her palace into the blazing pile, to escape + the fond importunities of one lover or in despair at the cruel + desertion of another.<a id="noteref_367" name="noteref_367" href= + "#note_367"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">367</span></span></a> We + are told that Dido was worshipped as a goddess at Carthage so long + as the country maintained its independence.<a id="noteref_368" + name="noteref_368" href="#note_368"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">368</span></span></a> Her + temple stood in the centre of the city shaded by a grove of solemn + yews and firs.<a id="noteref_369" name="noteref_369" href= + "#note_369"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">369</span></span></a> The + two apparently contradictory views of her character as a queen and + a goddess may be reconciled if we suppose that she was both the one + and the other; that in fact the queen of Carthage in early days, + like the queen of Egypt down to historical times, was regarded as + divine, and had, like human deities elsewhere, to die a violent + death either at the end of a fixed period or whenever her bodily + and mental powers began to fail. In later ages the stern old custom + might be softened down into a pretence by substituting an effigy + for the queen or by allowing her to pass through the fire + unscathed. A similar modification of the ancient rule appears to + have been allowed at Tyre itself, the mother-city of Carthage. We + have seen reason to think that the kings of Tyre, from whom Dido + was descended, claimed to personate the god Melcarth, and that the + deity was burned either in effigy or in the person of a man at an + annual festival.<a id="noteref_370" name="noteref_370" href= + "#note_370"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">370</span></span></a> Now + in the same chapter in which Ezekiel charges the king of Tyre with + claiming to be a god, the prophet describes him as walking + <span class="tei tei-q">“up and down amidst the stones of + fire.”</span><a id="noteref_371" name="noteref_371" href= + "#note_371"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">371</span></span></a> The + description becomes at once intelligible <span class="tei tei-pb" + id="page115">[pg 115]</span><a name="Pg115" id="Pg115" class= + "tei tei-anchor"></a> if we suppose that in later times the king of + Tyre compounded for being burnt in the fire by walking up and down + on hot stones, thereby saving his life at the expense perhaps of a + few blisters on his feet. It is possible that when all went well + with the commonwealth, children whom strict law doomed to the + furnace of Moloch may also have been mercifully allowed to escape + on condition of running the fiery gauntlet. At all events, a + religious rite of this sort has been and is still practised in many + parts of the world: the performers solemnly pace through a furnace + of heated stones or glowing wood-ashes in the presence of a + multitude of spectators. Examples of the custom have been adduced + in another part of this work.<a id="noteref_372" name="noteref_372" + href="#note_372"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">372</span></span></a> Here + I will cite only one. At Castabala, in Southern Cappadocia, there + was worshipped an Asiatic goddess whom the Greeks called the + Perasian Artemis. Her priestesses used to walk barefoot over a fire + of charcoal without sustaining any injury. That this rite was a + substitute for burning human beings alive or dead is suggested by + the tradition which placed the adventure of Orestes and the Tauric + Artemis at Castabala;<a id="noteref_373" name="noteref_373" href= + "#note_373"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">373</span></span></a> for + the men or women sacrificed to the Tauric Artemis were first put to + the sword and then burned in a pit of sacred fire.<a id= + "noteref_374" name="noteref_374" href="#note_374"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">374</span></span></a> Among + the Carthaginians another trace of such a practice may perhaps be + detected in the story that at the desperate battle of Himera, + fought from dawn of day till late in the evening, the Carthaginian + king Hamilcar remained in the camp and kept sacrificing holocausts + of victims on a huge pyre; but when he saw his army giving + <span class="tei tei-pb" id="page116">[pg 116]</span><a name= + "Pg116" id="Pg116" class="tei tei-anchor"></a> way before the + Greeks, he flung himself into the flames and was burned to death. + Afterwards his countrymen sacrificed to him and erected a great + monument in his honour at Carthage, while lesser monuments were + reared to his memory in all the Punic colonies.<a id="noteref_375" + name="noteref_375" href="#note_375"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">375</span></span></a> In + public emergencies which called for extraordinary measures a king + of Carthage may well have felt bound in honour to sacrifice himself + in the old way for the good of his country. That the Carthaginians + regarded the death of Hamilcar as an act of heroism and not as a + mere suicide of despair, is proved by the posthumous honours they + paid him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The death of Hercules a Greek + version of the burning of Melcarth.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The foregoing + evidence, taken altogether, raises a strong presumption, though it + cannot be said to amount to a proof, that a practice of burning a + deity, and especially Melcarth, in effigy or in the person of a + human representative, was observed at an annual festival in Tyre + and its colonies. We can thus understand how Hercules, in so far as + he represented the Tyrian god, was believed to have perished by a + voluntary death on a pyre. For on many a beach and headland of the + Aegean, where the Phoenicians had their trading factories, the + Greeks may have watched the bale-fires of Melcarth blazing in the + darkness of night, and have learned with wonder that the strange + foreign folk were burning their god. In this way the legend of the + voyages of Hercules and his death in the flames may be supposed to + have originated. Yet with the legend the Greeks borrowed the custom + of burning the god; for at the festivals of Hercules a pyre used to + be kindled in memory of the hero's fiery death on Mount Oeta.<a id= + "noteref_376" name="noteref_376" href="#note_376"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">376</span></span></a> We + may surmise, though we are not expressly told, that an effigy of + Hercules was regularly burned on the pyre.</p> + </div><span class="tei tei-pb" id="page117">[pg 117]</span><a name= + "Pg117" id="Pg117" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc35" id="toc35"></a> <a name="pdf36" id="pdf36"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter VI. The Burning of + Sandan.</span></h2> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc37" id="toc37"></a> <a name="pdf38" id="pdf38"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 1. The Baal of + Tarsus.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Tyrian Melcarth in Cyprus. + The lion-slaying god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Cyprus the + Tyrian Melcarth was worshipped side by side with Adonis at + Amathus,<a id="noteref_377" name="noteref_377" href= + "#note_377"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">377</span></span></a> and + Phoenician inscriptions prove that he was revered also at Idalium + and Larnax Lapethus. At the last of these places he seems to have + been regarded by the Greeks as a marine deity and identified with + Poseidon.<a id="noteref_378" name="noteref_378" href= + "#note_378"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">378</span></span></a> A + remarkable statue found at Amathus may represent Melcarth in the + character of the lion-slayer, a character which the Greeks + bestowed on Hercules. The statue in question is of colossal size, + and exhibits a thick-set, muscular, hirsute deity of almost + bestial aspect, with goggle eyes, huge ears, and a pair of stumpy + horns on the top of his head. His beard is square and curly: his + hair falls in three pigtails on his shoulders: his brawny arms + appear to be tattooed. A lion's skin, clasped by a buckle, is + knotted round his loins; and he holds the skin of a lioness in + front of him, grasping a hind paw with each hand, while the head + of the beast, which is missing, hung down between his legs. A + fountain must have issued from the jaws of the lioness, for a + rectangular hole, where the beast's head should be, communicates + by a channel with another hole in the back of the statue. Greek + artists working on this or a similar barbarous model produced the + refined type of the Grecian Hercules with the lion's scalp thrown + like a cowl over <span class="tei tei-pb" id="page118">[pg + 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a> + his head. Statues of him have been found in Cyprus, which + represent intermediate stages in this artistic evolution.<a id= + "noteref_379" name="noteref_379" href="#note_379"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">379</span></span></a> But + there is no proof that in Cyprus the Tyrian Melcarth was burned + either in effigy or in the person of a human + representative.<a id="noteref_380" name="noteref_380" href= + "#note_380"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">380</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Baal of Tarsus, an Oriental + god of corn and grapes.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the other + hand, there is clear evidence of the observance of such a custom + in Cilicia, the country which lies across the sea from Cyprus, + and from which the worship of Adonis, according to tradition, was + derived.<a id="noteref_381" name="noteref_381" href= + "#note_381"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">381</span></span></a> + Whether the Phoenicians ever colonized Cilicia or not is + doubtful,<a id="noteref_382" name="noteref_382" href= + "#note_382"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">382</span></span></a> but + at all events the natives of the country, down to late times, + worshipped a male deity who, in spite of a superficial + assimilation to a fashionable Greek god, appears to have been an + Oriental by birth and character. He had his principal seat at + Tarsus, in a plain of luxuriant fertility and almost tropical + climate, tempered by breezes from the snowy range of Tarsus on + the north and from the sea on the south.<a id="noteref_383" name= + "noteref_383" href="#note_383"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">383</span></span></a> + Though Tarsus boasted of a school of Greek philosophy which at + the beginning of our era surpassed those of Athens and + Alexandria,<a id="noteref_384" name="noteref_384" href= + "#note_384"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">384</span></span></a> the + city apparently remained in manners and spirit essentially + Oriental. The women went about the streets muffled up to the eyes + in Eastern fashion, and Dio Chrysostom reproaches the natives + with resembling the most dissolute of the Phoenicians rather than + the Greeks <span class="tei tei-pb" id="page119">[pg + 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a> + whose civilization they aped.<a id="noteref_385" name= + "noteref_385" href="#note_385"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">385</span></span></a> On + the coins of the city they assimilated their native deity to Zeus + by representing him seated on a throne, the upper part of his + body bare, the lower limbs draped in a flowing robe, while in one + hand he holds a sceptre, which is topped sometimes with an eagle + but often with a lotus flower. Yet his foreign nature is + indicated both by his name and his attributes; for in Aramaic + inscriptions on the coins he bears the name of the Baal of + Tarsus, and in one hand he grasps an ear of corn and a bunch of + grapes.<a id="noteref_386" name="noteref_386" href= + "#note_386"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">386</span></span></a> + These attributes clearly mark him out as a god of fertility in + general, who conferred on his worshippers the two things which + they prized above all other gifts of nature, the corn and the + wine. He was probably therefore a Semitic, or at all events an + Oriental, rather than a Greek deity. For while the Semite cast + all his gods more or less in the same mould, and expected them + all to render him nearly the same services, the Greek, with his + keener intelligence and more pictorial imagination, invested his + deities with individual characteristics, allotting to each of + them his or her separate function in the divine economy of the + world. Thus he assigned the production of the corn to Demeter, + and that of the grapes to Dionysus; he was not so unreasonable as + to demand both from the same hard-worked deity.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc39" id="toc39"></a> <a name="pdf40" id="pdf40"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 2. The God of Ibreez.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Baal of Tarsus has his + counterpart at Ibreez in Cappadocia. The pass of the Cilician + Gates.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now the + suspicion that the Baal of Tarsus, for all his posing in the + attitude of Zeus, was really an Oriental is confirmed by a + remarkable rock-hewn monument which is to be seen at Ibreez in + Southern Cappadocia. Though the <span class="tei tei-pb" id= + "page120">[pg 120]</span><a name="Pg120" id="Pg120" class= + "tei tei-anchor"></a> place is distant little more than fifty + miles from Tarsus as the crow flies, yet the journey on horseback + occupies five days; for the great barrier of the Taurus mountains + rises like a wall between. The road runs through the famous pass + of the Cilician Gates, and the scenery throughout is of the + grandest Alpine character. On all sides the mountains tower + skyward, their peaks sheeted in a dazzling pall of snow, their + lower slopes veiled in the almost inky blackness of dense + pine-forests, torn here and there by impassable ravines, or + broken into prodigious precipices of red and grey rock which + border the narrow valley for miles. The magnificence of the + landscape is enhanced by the exhilarating influence of the brisk + mountain air, all the more by contrast with the sultry heat of + the plain of Tarsus which the traveller has left behind. When he + emerges from the defile on the wide open tableland of Anatolia he + feels that in a sense he has passed out of Asia, and that the + highroad to Europe lies straight before him. The great mountains + on which he now looks back formed for centuries the boundary + between the Christian West and the Mohammedan East; on the + southern side lay the domain of the Caliphs, on the northern side + the Byzantine Empire. The Taurus was the dam that long repelled + the tide of Arab invasion; and though year by year the waves + broke through the pass of the Cilician Gates and carried havoc + and devastation through the tableland, the refluent waters always + retired to the lower level of the Cilician plains. A line of + beacon lights stretching from the Taurus to Constantinople + flashed to the Byzantine capital tidings of the approach of the + Moslem invaders.<a id="noteref_387" name="noteref_387" href= + "#note_387"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">387</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The rock-sculptures at Ibreez + represent a god of corn and grapes adored by his worshipper, + a priest or king.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The village of + Ibreez is charmingly situated at the northern foot of the Taurus, + some six or seven miles south of the town of Eregli, the ancient + Cybistra, From the town to the village the path goes through a + richly cultivated district of wheat and vines along green lanes + more lovely than those of Devonshire, lined by thick hedges and + rows of willow, poplar, hazel, hawthorn, and huge old + walnut-trees, where in early summer the nightingales warble on + <span class="tei tei-pb" id="page121">[pg 121]</span><a name= + "Pg121" id="Pg121" class="tei tei-anchor"></a> every side. Ibreez + itself is embowered in the verdure of orchards, walnuts, and + vines. It stands at the mouth of a deep ravine enclosed by great + precipices of red rock. From the western of these precipices a + river clear as crystal, but of a deep blue tint, bursts in a + powerful jet, and being reinforced by a multitude of springs + becomes at once a raging impassable torrent foaming and leaping + with a roar of waters over the rocks in its bed. A little way + from the source a branch of the main stream flows in a deep + narrow channel along the foot of a reddish weather-stained rock + which rises sheer from the water. On its face, which has been + smoothed to receive them, are the sculptures. They consist of two + colossal figures, representing a god adored by his worshipper. + The deity, some fourteen feet high, is a bearded male figure, + wearing on his head a high pointed cap adorned with several pairs + of horns, and plainly clad in a short tunic, which does not reach + his knees and is drawn in at the waist by a belt. His legs and + arms are bare; the wrists are encircled by bangles or bracelets. + His feet are shod in high boots with turned-up toes. In his right + hand he holds a vine-branch laden with clusters of grapes, and in + his raised left hand he grasps a bunch of bearded wheat, such as + is still grown in Cappadocia; the ears of corn project above his + fingers, while the long stalks hang down to his feet. In front of + him stands the lesser figure, some eight feet high. He is clearly + a priest or king, more probably perhaps both in one. His rich + vestments contrast with the simple costume of the god. On his + head he wears a round but not pointed cap, encircled by flat + bands and ornamented in front with a rosette or bunch of jewels, + such as is still worn by Eastern princes. He is draped from the + neck to the ankles in a long robe heavily fringed at the bottom, + over which is thrown a shawl or mantle secured at the breast by a + clasp of precious stones. Both robe and shawl are elaborately + carved with patterns in imitation of embroidery. A heavy necklace + of rings or beads encircles the neck; a bracelet or bangle clasps + the one wrist that is visible; the feet are shod in boots like + those of the god. One or perhaps both hands are raised in the act + of adoration. The large aquiline nose, like the beak of a hawk, + is a conspicuous <span class="tei tei-pb" id="page122">[pg + 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a> + feature in the face both of the god and of his worshipper; the + hair and beard of both are thick and curly.<a id="noteref_388" + name="noteref_388" href="#note_388"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">388</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The fertility of Ibreez + contrasted with the desolation of the surrounding + country.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The situation + of this remarkable monument resembles that of Aphaca on the + Lebanon;<a id="noteref_389" name="noteref_389" href= + "#note_389"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">389</span></span></a> for + in both places we see a noble river issuing abruptly from the + rock to spread fertility through the rich vale below. Nowhere, + perhaps, could man more appropriately revere those great powers + of nature to whose favour he ascribes the fruitfulness of the + earth, and through it the life of animate creation. With its cool + bracing air, its mass of verdure, its magnificent stream of pure + ice-cold water—so grateful in the burning heat of summer—and its + wide stretch of fertile land, the valley may well have been the + residence of an ancient prince or high-priest, who desired to + testify by this monument his devotion and gratitude to the god. + The seat of this royal or priestly potentate may have been at + Cybistra,<a id="noteref_390" name="noteref_390" href= + "#note_390"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">390</span></span></a> the + modern Eregli, now a decayed and miserable place straggling amid + orchards and gardens full of luxuriant groves of walnut, poplar, + willow, mulberry, and oak. The place is a paradise of birds. Here + <span class="tei tei-pb" id="page123">[pg 123]</span><a name= + "Pg123" id="Pg123" class="tei tei-anchor"></a> the thrush and the + nightingale sing full-throated, the hoopoe waves his crested + top-knot, the bright-hued woodpeckers flit from bough to bough, + and the swifts dart screaming by hundreds through the air. Yet a + little way off, beyond the beneficent influence of the springs + and streams, all is desolation—in summer an arid waste broken by + great marshes and wide patches of salt, in winter a broad sheet + of stagnant water, which as it dries up with the growing heat of + the sun exhales a poisonous malaria. To the west, as far as the + eye can see, stretches the endless expanse of the dreary + Lycaonian plain, barren, treeless, and solitary, till it fades + into the blue distance, or is bounded afar off by abrupt ranges + of jagged volcanic mountains, on which in sunshiny weather the + shadows of the clouds rest, purple and soft as velvet.<a id= + "noteref_391" name="noteref_391" href="#note_391"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">391</span></span></a> No + wonder that the smiling luxuriance of the one landscape, sharply + contrasting with the bleak sterility of the other, should have + rendered it in the eyes of primitive man a veritable garden of + God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The horned god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + attributes which mark out the deity of Ibreez as a power of + fertility the horns on his high cap should not be overlooked. + They are probably the horns of a bull; for to primitive + cattle-breeders the bull is the most natural emblem of generative + force. At Carchemish, the great Hittite capital on the Euphrates, + a relief has been discovered which represents a god or a priest + clad in a rich robe, and wearing on his head a tall horned cap + surmounted by a disc.<a id="noteref_392" name="noteref_392" href= + "#note_392"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">392</span></span></a> + Sculptures found at the palace of Euyuk in North-Western + Cappadocia prove that the Hittites worshipped the bull and + sacrificed rams to it.<a id="noteref_393" name="noteref_393" + href="#note_393"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">393</span></span></a> + Similarly the Greeks conceived the vine-god Dionysus in the form + of a bull.<a id="noteref_394" name="noteref_394" href= + "#note_394"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">394</span></span></a></p> + </div><span class="tei tei-pb" id="page124">[pg 124]</span><a name= + "Pg124" id="Pg124" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc41" id="toc41"></a> <a name="pdf42" id="pdf42"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 3. Sandan of Tarsus.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The god of Ibreez a Hittite + deity.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the god + of Ibreez, with the grapes and corn in his hands, is identical + with the Baal of Tarsus, who bears the same emblems, may be taken + as certain.<a id="noteref_395" name="noteref_395" href= + "#note_395"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">395</span></span></a> But + what was his name? and who were his worshippers? The Greeks + apparently called him Hercules; at least in Byzantine times the + neighbouring town of Cybistra adopted the name of Heraclea, which + seems to show that Hercules was deemed the principal deity of the + place.<a id="noteref_396" name="noteref_396" href= + "#note_396"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">396</span></span></a> Yet + the style and costume of the figures at Ibreez prove + unquestionably that the god was an Oriental. If any confirmation + of this view were needed, it is furnished by the inscriptions + carved on the rock beside the sculptures, for these inscriptions + are composed in the peculiar system of hieroglyphics now known as + Hittite. It follows, therefore, that the deity worshipped at + Tarsus and Ibreez was a god of the Hittites, that ancient and + little-known people who occupied the centre of Asia Minor, + invented a system of writing, and extended their influence, if + not their dominion, at one time from the Euphrates to the Aegean. + From the lofty and arid tablelands of the interior, a + prolongation of the great plateau of Central Asia, with a climate + ranging from the most burning heat in summer to the most piercing + cold in winter,<a id="noteref_397" name="noteref_397" href= + "#note_397"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">397</span></span></a> + these hardy highlanders seem to have swept down through the + mountain-passes and established themselves at a very early date + in the rich southern lowlands of Syria and Cilicia.<a id= + "noteref_398" name="noteref_398" href="#note_398"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">398</span></span></a> + <span class="tei tei-pb" id="page125">[pg 125]</span><a name= + "Pg125" id="Pg125" class="tei tei-anchor"></a> Their language and + race are still under discussion, but a great preponderance of + opinion appears to declare that neither the one nor the other was + Semitic.<a id="noteref_399" name="noteref_399" href= + "#note_399"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">399</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The burning of Sandan or + Hercules at Tarsus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + inscription attached to the colossal figure of the god at Ibreez + two scholars have professed to read the name of Sandan or + Sanda.<a id="noteref_400" name="noteref_400" href= + "#note_400"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">400</span></span></a> Be + that as it may, there are independent grounds for thinking that + Sandan, Sandon, or Sandes may have been the name of the + Cappadocian and Cilician god of fertility. For the god of Ibreez + in Cappadocia appears, as we saw, to have been identified by the + Greeks with Hercules, and we are told that a Cappadocian and + Cilician name of Hercules was Sandan or Sandes.<a id= + "noteref_401" name="noteref_401" href="#note_401"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">401</span></span></a> + <span class="tei tei-pb" id="page126">[pg 126]</span><a name= + "Pg126" id="Pg126" class="tei tei-anchor"></a> Now this Sandan or + Hercules is said to have founded Tarsus, and the people of the + city commemorated him at an annual or, at all events, periodical + festival by erecting a fine pyre in his honour.<a id= + "noteref_402" name="noteref_402" href="#note_402"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">402</span></span></a> + Apparently at this festival, as at the festival of Melcarth, the + god was burned in effigy on his own pyre. For coins of Tarsus + often exhibit the pyre as a conical structure resting on a + garlanded altar or basis, with the figure of Sandan himself in + the midst of it, while an eagle with spread wings perches on the + top of the pyre, as if about to bear the soul of the burning god + in the pillar of smoke and fire to heaven.<a id="noteref_403" + name="noteref_403" href="#note_403"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">403</span></span></a> In + like manner when a Roman emperor died leaving a son to succeed + him on the <span class="tei tei-pb" id="page127">[pg + 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a> + throne, a waxen effigy was made in the likeness of the deceased + and burned on a huge pyramidal pyre, which was reared upon a + square basis of wood; and from the summit of the blazing pile an + eagle was released for the purpose of carrying to heaven the soul + of the dead and deified emperor.<a id="noteref_404" name= + "noteref_404" href="#note_404"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">404</span></span></a> The + Romans may have borrowed from the East a grandiose custom which + savours of Oriental adulation rather than of Roman + simplicity.<a id="noteref_405" name="noteref_405" href= + "#note_405"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">405</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sandan of Tarsus an Asiatic god + with the symbols of the lion and the double axe.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The type of + Sandan or Hercules, as he is portrayed on the coins of Tarsus, is + that of an Asiatic deity standing on a lion. It is thus that he + is represented on the pyre, and it is thus that he appears as a + separate figure without the pyre. From these representations we + can form a fairly accurate conception of the form and attributes + of the god. They exhibit him as a bearded man standing on a + horned and often winged lion. Upon his head he wears a high + pointed cap or mitre, and he is clad sometimes in a long robe, + sometimes in a short tunic. On at least one coin his feet are + shod in high boots with flaps. At his side or over his shoulder + are slung a sword, a bow-case, and a quiver, sometimes only one + or two of them. His right hand is raised and sometimes holds a + flower. His left hand grasps a double-headed axe, and sometimes a + wreath either in addition to the axe or instead of it; but the + double-headed axe is one of Sandan's most constant + attributes.<a id="noteref_406" name="noteref_406" href= + "#note_406"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">406</span></span></a></p> + </div><span class="tei tei-pb" id="page128">[pg 128]</span><a name= + "Pg128" id="Pg128" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc43" id="toc43"></a> <a name="pdf44" id="pdf44"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 4. The Gods of + Boghaz-Keui.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Boghaz-Keui the ancient capital + of a Hittite kingdom in Cappadocia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now a deity of + almost precisely the same type figures prominently in the + celebrated group of Hittite sculptures which is carved on the + rocks at Boghaz-Keui in North-Western Cappadocia. The village of + Boghaz-Keui, that is, <span class="tei tei-q">“the village of the + defile,”</span> stands at the mouth of a deep, narrow, and + picturesque gorge in a wild upland valley, shut in by rugged + mountains of grey limestone. The houses are built on the lower + slopes of the hills, and a stream issuing from the gorge flows + past them to join the Halys, which is distant about ten hours' + journey to the west. Immediately above the modern village a great + ancient city, enclosed by massive fortification walls, rose on + the rough broken ground of the mountainside, culminating in two + citadels perched on the tops of precipitous crags. The walls are + still standing in many places to a height of twelve feet or more. + They are about fourteen feet thick and consist of an outer and + inner facing built of large blocks with a core of rubble between + them. On the outer side they are strengthened at intervals of + about a hundred feet by projecting towers or buttresses, which + seem designed rather as architectural supports than as military + defences. The masonry, composed of large stones laid in roughly + parallel courses, resembles in style that of the walls of + Mycenae, with which it may be contemporary; and the celebrated + Lion-gate at Mycenae has its counterpart in the southern gate of + Boghaz-Keui, which is flanked by a pair of colossal stone lions + executed in the best style of Hittite art. The eastern gate is + adorned on its inner side with the figure of a Hittite warrior or + Amazon carved in high relief. A dense undergrowth of stunted oak + coppice now covers much of the site. The ruins of a large palace + or temple, built of enormous blocks of stone, occupy a terrace in + a commanding situation within the circuit of the walls. This vast + city, some four or five miles in circumference, appears to have + been the ancient Pteria, which Croesus, king of Lydia, captured + in his war with Cyrus. It was probably the capital of a powerful + Hittite empire before the Phrygians made their way from + <span class="tei tei-pb" id="page129">[pg 129]</span><a name= + "Pg129" id="Pg129" class="tei tei-anchor"></a> Europe into the + interior of Asia Minor and established a rival state to the west + of the Halys.<a id="noteref_407" name="noteref_407" href= + "#note_407"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">407</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The sanctuary in the rocks. The + rock-sculptures in the outer sanctuary at Boghaz-Keui + represent two processions meeting. The central + figures.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From the + village of Boghaz-Keui a steep and rugged path leads up hill to a + sanctuary, distant about a mile and a half to the east. Here + among the grey limestone cliffs there is a spacious natural + chamber or hall of roughly oblong shape, roofed only by the sky, + and enclosed on three sides by high rocks. One of the short sides + is open, and through it you look out on the broken slopes beyond + and the more distant mountains, which make a graceful picture set + in a massy frame. The length of the chamber is about a hundred + feet; its breadth varies from twenty-five to fifty feet. A nearly + level sward forms the floor. On the right-hand side, as you face + inward, a narrow opening in the rock leads into another but much + smaller chamber, or rather corridor, which would seem to have + been the inner sanctuary or Holy of Holies. It is a romantic + spot, where the deep shadows of the rocks are relieved by the + bright foliage of walnut-trees and by the sight of the sky and + clouds overhead. On the rock-walls of both chamber are carved the + famous bas-reliefs. In the outer sanctuary these reliefs + represent two great processions which defile along the two long + sides of the chamber and meet face to face on the short wall at + the inner end. The figures on the left-hand wall are for the most + part men clad in the characteristic Hittite costume, which + consists of a high pointed cap, shoes with turned-up toes, and a + tunic drawn in at the waist and <span class="tei tei-pb" id= + "page130">[pg 130]</span><a name="Pg130" id="Pg130" class= + "tei tei-anchor"></a> falling short of the knees.<a id= + "noteref_408" name="noteref_408" href="#note_408"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">408</span></span></a> The + figures on the right-hand wall are women wearing tall, square, + flat-topped bonnets with ribbed sides; their long dresses fall in + perpendicular folds to their feet, which are shod in shoes like + those of the men. On the short wall, where the processions meet, + the greater size of the central figures, as well as their + postures and attributes, mark them out as divine. At the head of + the male procession marches or is carried a bearded deity clad in + the ordinary Hittite costume of tall pointed cap, short tunic, + and turned-up shoes; but his feet rest on the bowed heads of two + men, in his right hand he holds on his shoulder a mace or + truncheon topped with a knob, while his extended left hand grasps + a symbol, which apparently consists of a trident surmounted by an + oval with a cross-bar. Behind him follows a similar, though + somewhat smaller, figure of a man, or perhaps rather of a god, + carrying a mace or truncheon over his shoulder in his right hand, + while with his left he holds aloft a long sword with a flat hilt; + his feet rest not on two men but on two flat-topped pinnacles, + which perhaps represent mountains. At the head of the female + procession and facing the great god who is borne on the two men, + stands a goddess on a lioness or panther. Her costume does not + differ from that of the women: her hair hangs down in a long + plait behind: in her extended right hand she holds out an emblem + to touch that of the god. The shape and meaning of her emblem are + obscure. It consists of a stem with two pairs of protuberances, + perhaps leaves or branches, one above the other, the whole being + surmounted, like the emblem of the god, by an oval with a + cross-bar. Under the outstretched arms of the two deities appear + the front parts of two animals, which have been usually + interpreted as bulls but are rather goats; each of them wears on + its head the high conical Hittite cap, and its body is concealed + by that of the deity. Immediately behind the goddess marches a + smaller and apparently youthful male figure, standing like her + upon a lioness or panther. He is beardless and wears the Hittite + <span class="tei tei-pb" id="page131">[pg 131]</span><a name= + "Pg131" id="Pg131" class="tei tei-anchor"></a> dress of high + pointed cap, short tunic, and shoes with turned-up toes. A + crescent-hilted sword is girt at his side; in his left hand he + holds a double-headed axe, and in his right a staff topped by an + armless doll with the symbol of the cross-barred oval instead of + a head. Behind him follow two women, or rather perhaps goddesses, + resembling the goddess at the head of the procession, but with + different emblems and standing not on a lioness but on a single + two-headed eagle with outspread wings.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The rock-sculptures in the inner + sanctuary at Boghaz-Keui. The lion-god. The god protecting + his priest. Other representations of the priest at + Boghaz-Keui and Euyuk.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The entrance + to the smaller chamber is guarded on either side by the figure of + a winged monster carved on the rock; the bodies of both figures + are human, but one of them has the head of a dog, the other the + head of a lion. In the inner sanctuary, to which this + monster-guarded passage leads, the walls are also carved in + relief. On one side we see a procession of twelve men in Hittite + costume marching with curved swords in their right hands. On the + opposite wall is a colossal erect figure of a deity with a human + head and a body curiously composed of four lions, two above and + two below, the latter standing on their heads. The god wears the + high conical Hittite hat: his face is youthful and beardless like + that of the male figure standing on the lioness in the large + chamber; and the ear turned to the spectator is pierced with a + ring. From the knees downwards the legs, curiously enough, are + replaced by a device which has been interpreted as the tapering + point of a great dagger or dirk with a midrib. To the right of + this deity a square panel cut in the face of the rock exhibits a + group of two figures in relief. The larger of the two figures + closely resembles the youth on the lioness in the outer + sanctuary. His chin is beardless; he wears the same high pointed + cap, the same short tunic, the same turned-up shoes, the same + crescent-hilted sword, and he carries a similar armless doll in + his right hand. But his left arm encircles the neck of the + smaller figure, whom he seems to clasp to his side in an attitude + of protection. The smaller figure thus embraced by the god is + clearly a priest or priestly king. His face is beardless; he + wears a skull-cap and a long mantle reaching to his feet with a + sort of chasuble thrown over it. The crescent-shaped hilt of a + sword projects from under his <span class="tei tei-pb" id= + "page132">[pg 132]</span><a name="Pg132" id="Pg132" class= + "tei tei-anchor"></a> mantle. The wrist of his right arm is + clasped by the god's left hand; in his left hand the priest holds + a crook or pastoral staff which ends below in a curl. Both the + priest and his protector are facing towards the lion-god. In an + upper corner of the panel behind them is a divine emblem composed + of a winged disc resting on what look like two Ionic columns, + while between them appear three symbols of doubtful significance. + The figure of the priest or king in this costume, though not in + this attitude, is a familiar one; for it occurs twice in the + outer sanctuary and is repeated twice at the great Hittite palace + of Euyuk, distant about four and a half hours' ride to the + north-east of Boghaz-Keui. In the outer sanctuary at Boghaz-Keui + we see the priest marching in the procession of the men, and + holding in one hand his curled staff, or <span class= + "tei tei-foreign"><span style= + "font-style: italic">lituus</span></span>, and in the other a + symbol like that of the goddess on the lioness: above his head + appears the winged disc without the other attributes. Moreover he + occupies a conspicuous place by himself on the right-hand wall of + the outer sanctuary, quite apart from the two processions, and + carved on a larger scale than any of the other figures in them. + Here he stands on two heaps, perhaps intended to represent + mountains, and he carries in his right hand the emblem of the + winged disc supported on two Ionic columns with the other symbols + between them, except that the central symbol is replaced by a + masculine figure wearing a pointed cap and a long robe decorated + with a dog-tooth pattern. On one of the reliefs at the palace of + Euyuk we see the priest with his characteristic dress and staff + followed by a priestess, each of them with a hand raised as if in + adoration: they are approaching the image of a bull which stands + on a high pedestal with an altar before it. Behind them a priest + leads a flock of rams to the sacrifice. On another relief at + Euyuk the priest, similarly attired and followed by a priestess, + is approaching a seated goddess and apparently pouring a libation + at her feet. Both these scenes doubtless represent acts of + worship paid in the one case to a goddess, in the other to a + bull.<a id="noteref_409" name="noteref_409" href= + "#note_409"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">409</span></span></a></p><span class="tei tei-pb" + id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The two deities at the head of + the processions at Boghaz-Keui appear to be the great Asiatic + goddess and her consort. The Hittite god of the thundering + sky. Jupiter Dolichenus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have still + to inquire into the meaning of the rock-carvings at Boghaz-Keui. + What are these processions which are meeting? Who are the + personages represented? and what are they doing? Some have + thought that the scene is historical and commemorates a great + event, such as a treaty of peace between two peoples or the + marriage of a king's son to a king's daughter.<a id="noteref_410" + name="noteref_410" href="#note_410"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">410</span></span></a> But + to this view it has <span class="tei tei-pb" id="page134">[pg + 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a> + been rightly objected that the attributes of the principal + figures prove them to be divine or priestly, and that the scene + is therefore religious or mythical rather than historical. With + regard to the two personages who head the processions and hold + out their symbols to each other, the most probable opinion + appears to be that they stand for the great Asiatic goddess of + fertility and her consort, by whatever names these deities were + known; for under diverse names a similar divine couple appears to + have been worshipped with similar rites all over Western + Asia.<a id="noteref_411" name="noteref_411" href= + "#note_411"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">411</span></span></a> The + bearded god who, grasping a trident in his extended left hand, + heads the procession of male figures is probably the Father + deity, the great Hittite god of the thundering sky, whose emblems + were the thunderbolt and the bull; for the trident which he + carries may reasonably be interpreted as a thunderbolt. The deity + is represented in similar form on two stone monuments of Hittite + art which were found at Zenjirli in Northern Syria and at Babylon + respectively. On both we see a bearded male god wearing the usual + Hittite costume of tall cap, short tunic, and shoes turned up at + the toes: a crescent-hilted sword is girt at his side: his hands + are raised: in the right he holds a single-headed axe or hammer, + in the left a trident of wavy lines, which is thought to stand + for forked lightning or a bundle of thunderbolts. On the + Babylonian slab, which bears a long Hittite inscription, the + god's cap is ornamented with a pair of horns.<a id="noteref_412" + name="noteref_412" href="#note_412"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">412</span></span></a> The + horns on the cap are probably <span class="tei tei-pb" id= + "page135">[pg 135]</span><a name="Pg135" id="Pg135" class= + "tei tei-anchor"></a> those of a bull; for on another Hittite + monument, found at Malatia on the Euphrates, there is carved a + deity in the usual Hittite costume standing on a bull and + grasping a trident or thunderbolt in his left hand, while facing + him stands a priest clad in a long robe, holding a crook or + curled staff in one hand and pouring a libation with the + other.<a id="noteref_413" name="noteref_413" href= + "#note_413"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">413</span></span></a> The + Hittite thunder-god is also known to us from a treaty of alliance + which about the year 1290 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> was contracted + between Hattusil, King of the Hittites, and Rameses II., King of + Egypt. By a singular piece of good fortune we possess copies of + this treaty both in the Hittite and in the <span class= + "tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id= + "Pg136" class="tei tei-anchor"></a> Egyptian language. The + Hittite copy was found some years ago inscribed in cuneiform + characters on a clay tablet at Boghaz-Keui; two copies of the + treaty in the Egyptian language are engraved on the walls of + temples at Thebes. From the Egyptian copies, which have been read + and translated, we gather that the thunder-god was the principal + deity of the Hittites, and that the two Hittite seals which were + appended to the treaty exhibited the King embraced by the + thunder-god and the Queen embraced by the sun-goddess of + Arenna.<a id="noteref_414" name="noteref_414" href= + "#note_414"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">414</span></span></a> + This Hittite divinity of the thundering sky appears to have long + survived at Doliche in Commagene, for in later Roman art he + reappears under the title of Jupiter Dolichenus, wearing a + Phrygian cap, standing on a bull, and wielding a double axe in + one hand and a thunderbolt in the other. In this form his worship + was transported from his native Syrian home by soldiers and + slaves, till it had spread over a large part of the Roman empire, + especially on the frontiers, where it flourished in the camps of + the legions.<a id="noteref_415" name="noteref_415" href= + "#note_415"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">415</span></span></a> The + combination of the bull with the thunderbolt as emblems of the + deity suggests that the animal may have been chosen to represent + the sky-god for the sake not merely of its virility but of its + voice; for in the peal of thunder primitive man may well have + heard the bellowing of a celestial bull.</p><span class= + "tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id= + "Pg137" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Mother Goddess.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The goddess + who at the head of the procession of women confronts the great + sky-god in the sanctuary at Boghaz-Keui is generally recognized + as the divine Mother, the great Asiatic goddess of life and + fertility. The tall flat-topped hat with perpendicular grooves + which she wears, and the lioness or panther on which she stands, + remind us of the turreted crown and lion-drawn car of Cybele, who + was worshipped in the neighbouring land of Phrygia across the + Halys.<a id="noteref_416" name="noteref_416" href= + "#note_416"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">416</span></span></a> So + Atargatis, the great Syrian goddess of Hierapolis-Bambyce, was + portrayed sitting on lions and wearing a tower on her head.<a id= + "noteref_417" name="noteref_417" href="#note_417"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">417</span></span></a> At + Babylon an image of a goddess whom the Greeks called Rhea had the + figures of two lions standing on her knees.<a id="noteref_418" + name="noteref_418" href="#note_418"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">418</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The youth on the lioness, + bearing the double axe, at Boghaz-Keui may be the divine son + and lover of the goddess.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But in the + rock-hewn sculptures of Boghaz-Keui, who is the youth with the + tall pointed cap and double axe who stands on a lioness or + panther immediately behind the great goddess? His figure is all + the more remarkable because he is the only male who interrupts + the long procession of women. Probably he is at once the divine + son and the divine lover of the goddess; for we shall find later + on that in Phrygian mythology Attis united in himself both these + characters.<a id="noteref_419" name="noteref_419" href= + "#note_419"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">419</span></span></a> + <span class="tei tei-pb" id="page138">[pg 138]</span><a name= + "Pg138" id="Pg138" class="tei tei-anchor"></a> The lioness or + panther on which he stands marks his affinity with the goddess, + who is supported by a similar animal. It is natural that the + lion-goddess should have a lion-son and a lion-lover. For we may + take it as probable that the Oriental deities who are represented + standing or sitting in human form on the backs of lions and other + animals were originally indistinguishable from the beasts, and + that the complete separation of the bestial from the human or + divine shape was a consequence of that growth of knowledge and of + power which led man in time to respect himself more and the + brutes less. The hybrid gods of Egypt with their human + <span class="tei tei-pb" id="page139">[pg 139]</span><a name= + "Pg139" id="Pg139" class="tei tei-anchor"></a> bodies and animal + heads form an intermediate stage in this evolution of + anthropomorphic deities out of beasts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The mystery of the + lion-god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may now + perhaps hazard a conjecture as to the meaning of that strange + colossal figure in the inner shrine at Boghaz-Keui with its human + head and its body composed of lions. For it is to be observed + that the head of the figure is youthful and beardless, and that + it wears a tall pointed cap, thus resembling in both respects the + youth with the double-headed axe who stands on a lion in the + outer sanctuary. We may suppose that the leonine figure in the + inner shrine sets forth the true mystic, that is, the old savage + nature of the god who in the outer shrine presented himself to + his worshippers in the decent semblance of a man. To the chosen + few who were allowed to pass the monster-guarded portal into the + Holy of Holies, the awful secret may have been revealed that + their god was a lion, or rather a lion-man, a being in whom the + bestial and human natures mysteriously co-existed.<a id= + "noteref_420" name="noteref_420" href="#note_420"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">420</span></span></a> The + reader may remember that on the rock beside this leonine divinity + is carved a group which represents a god with his arm twined + round the neck of his priest in an attitude of protection, + holding one of the priest's hands in his own. Both figures are + looking and stepping towards the lion-monster, and the god is + holding out his right hand as if pointing to it. The scene may + represent the deity revealing the mystery to the priest, or + preparing him to act his part in some solemn rite for which all + his strength and courage will be needed. He seems to be leading + his minister onward, comforting him with an assurance that no + harm can come near him while the divine arm is around him and the + divine hand clasps his. Whither is he leading him? Perhaps to + death. The deep shadows of the rocks which fall on the + <span class="tei tei-pb" id="page140">[pg 140]</span><a name= + "Pg140" id="Pg140" class="tei tei-anchor"></a> two figures in the + gloomy chasm may be an emblem of darker shadows soon to fall on + the priest. Yet still he grasps his pastoral staff and goes + forward, as though he said, <span class="tei tei-q">“Yea, though + I walk through the valley of the shadow of death, I will fear no + evil; for thou art with me: thy rod and thy staff they comfort + me.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The processions at Boghaz-Keui + appear to represent the Sacred Marriage of the god and + goddess. Traces of mother-kin among the Hittites.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If there is + any truth in these guesses—for they are little more—the three + principal figures in the processional scene at Boghaz-Keui + represent the divine Father, the divine Mother, and the divine + Son. But we have still to ask, What are they doing? That they are + engaged in the performance of some religious rite seems certain. + But what is it? We may conjecture that it is the rite of the + Sacred Marriage, and that the scene is copied from a ceremony + which was periodically performed in this very place by human + representatives of the deities.<a id="noteref_421" name= + "noteref_421" href="#note_421"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">421</span></span></a> + Indeed, the solemn meeting of the male and female figures at the + head of their respective processions obviously suggests a + marriage, and has been so interpreted by scholars, who, however, + regarded it as the historical wedding of a prince and princess + instead of the mystic union of a god and goddess, overlooking or + explaining away the symbols of divinity which accompany the + principal personages.<a id="noteref_422" name="noteref_422" href= + "#note_422"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">422</span></span></a> We + may suppose that at Boghaz-Keui, as at many other places in the + interior of Asia Minor, the government was in the hands of a + family who combined royal with priestly functions and personated + the gods whose names they bore. Thus at Pessinus in Phrygia, as + we shall see later on, the priests of Cybele bore the name of her + consort Attis, and doubtless represented him in the ritual.<a id= + "noteref_423" name="noteref_423" href="#note_423"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">423</span></span></a> + <span class="tei tei-pb" id="page141">[pg 141]</span><a name= + "Pg141" id="Pg141" class="tei tei-anchor"></a> If this was so at + Boghaz-Keui, we may surmise that the chief pontiff and his family + annually celebrated the marriage of the divine powers of + fertility, the Father God and the Mother Goddess, for the purpose + of ensuring the fruitfulness of the earth and the multiplication + of men and beasts. The principal parts in the ceremony would + naturally be played by the pontiff himself and his wife, unless + indeed they preferred for good reasons to delegate the onerous + duty to others. That such a delegation took place is perhaps + suggested by the appearance of the pontiff himself in a + subordinate place in the procession, as well as by his separate + representation in another place, as if he were in the act of + surveying the ceremony from a distance.<a id="noteref_424" name= + "noteref_424" href="#note_424"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">424</span></span></a> The + part of the divine Son at the rite would fitly devolve upon one + of the high-priest's own offspring, who may well have been + numerous. For it is probable that here, as elsewhere in Asia + Minor, the Mother Goddess was personated by a crowd of sacred + harlots,<a id="noteref_425" name="noteref_425" href= + "#note_425"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">425</span></span></a> + with whom the spiritual ruler may have been required to consort + in his character of incarnate deity. But if the personation of + the Son of God at the rites laid a heavy burden of suffering on + the shoulders of the actor, it is possible that the + representative of the deity may have been drawn, perhaps by lot, + from among the numerous progeny of the consecrated courtesans; + for these women, as incarnations of the Mother Goddess, were + probably supposed to transmit to their offspring some portion of + their own divinity. Be that as it may, if the three principal + personages in the processional scene at Boghaz-Keui are indeed + the Father, the Mother, and the Son, the remarkable position + assigned <span class="tei tei-pb" id="page142">[pg + 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a> + to the third of them in the procession, where he walks behind his + Mother alone in the procession of women, appears to indicate that + he was supposed to be more closely akin to her than to his + Father. From this again we may conjecturally infer that + mother-kin rather than father-kin was the rule which regulated + descent among the Hittites. The conjecture derives some support + from Hittite archives, for the names of the Great Queen and the + Queen Mother are mentioned along with that of the King in state + documents.<a id="noteref_426" name="noteref_426" href= + "#note_426"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">426</span></span></a> The + other personages who figure in the procession may represent human + beings masquerading in the costumes and with the attributes of + deities. Such, for example, are the two female figures who stand + on a double-headed eagle; the two male figures stepping on what + seem to be two mountains; and the two winged beings in the + procession of men, one of whom may be the Moon-god, for he wears + a crescent on his head.<a id="noteref_427" name="noteref_427" + href="#note_427"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">427</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc45" id="toc45"></a> <a name="pdf46" id="pdf46"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 5. Sandan and Baal at + Tarsus.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sandan at Tarsus appears to be a + son of Baal, as Hercules was a son of Zeus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whatever may + be thought of these speculations, one thing seems fairly clear + and certain. The figure which I have called the divine Son at + Boghaz-Keui is identical with the god Sandan, who appears on the + pyre at Tarsus. In both personages the costume, the attributes, + the attitude are the same. Both represent a man clad in a short + tunic with a tall pointed cap on his head, a sword at his side, a + double-headed axe in his hand, and a lion or panther under his + feet.<a id="noteref_428" name="noteref_428" href= + "#note_428"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">428</span></span></a> + Accordingly, if we are right in identifying him as the divine Son + at Boghaz-Keui, <span class="tei tei-pb" id="page143">[pg + 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a> + we may conjecture that under the name of Sandan he bore the same + character at Tarsus. The conjecture squares perfectly with the + title of Hercules, which the Greeks bestowed on Sandan; for + Hercules was the son of Zeus, the great father-god. Moreover, we + have seen that the Baal of Tarsus, with the grapes and the corn + in his hand, was assimilated to Zeus.<a id="noteref_429" name= + "noteref_429" href="#note_429"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">429</span></span></a> + Thus it would appear that at Tarsus as at Boghaz-Keui there was a + pair of deities, a divine Father and a divine Son, whom the + Greeks identified with Zeus and Hercules respectively. If the + Baal of Tarsus was a god of fertility, as his attributes clearly + imply, his identification with Zeus would be natural, since it + was Zeus who, in the belief of the Greeks, sent the fertilizing + rain from heaven.<a id="noteref_430" name="noteref_430" href= + "#note_430"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">430</span></span></a> And + the identification of Sandan with Hercules would be equally + natural, since the lion and the death on the pyre were features + common to both. Our conclusion then is that it was the divine + Son, the lion-god, who was burned in effigy or in the person of a + human representative at Tarsus, and perhaps at Boghaz-Keui. + Semitic parallels suggest that the victim who played the part of + the Son of God in the fiery furnace ought in strictness to be the + king's son.<a id="noteref_431" name="noteref_431" href= + "#note_431"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">431</span></span></a> But + no doubt in later times an effigy would be substituted for the + man.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc47" id="toc47"></a> <a name="pdf48" id="pdf48"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 6. Priestly Kings of + Olba.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Priests of Sandan-Hercules at + Tarsus. Kings of Cilicia related to Sandan.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Unfortunately + we know next to nothing of the kings and priests of Tarsus. In + Greek times we hear of an Epicurean philosopher of the city, + Lysias by name, who was elected by his fellow-citizens to the + office of Crown-wearer, that is, to the priesthood of Hercules. + Once raised to that dignity, he would not lay it down again, but + played the part of tyrant, wearing a white robe edged with + purple, a costly cloak, white shoes, and a golden wreath of + laurel. He truckled to the mob by distributing among them the + property of the wealthy, while he put to death such as refused to + open their money-bags to him.<a id="noteref_432" name= + "noteref_432" href="#note_432"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">432</span></span></a> + Though we cannot distinguish in this account <span class= + "tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id= + "Pg144" class="tei tei-anchor"></a> between the legal and the + illegal exercise of authority, yet we may safely infer that the + priesthood of Hercules, that is of Sandan, at Tarsus continued + down to late times to be an office of great dignity and power, + not unworthy to be held in earlier times by the kings themselves. + Scanty as is our information as to the kings of Cilicia, we hear + of two whose names appear to indicate that they stood in some + special relation to the divine Sandan. One of them was + Sandu'arri, lord of Kundi and Sizu, which have been identified + with Anchiale and Sis in Cilicia.<a id="noteref_433" name= + "noteref_433" href="#note_433"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">433</span></span></a> The + other was Sanda-sarme, who gave his daughter in marriage to + Ashurbanipal, king of Assyria.<a id="noteref_434" name= + "noteref_434" href="#note_434"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">434</span></span></a> It + would be in accordance with analogy if the kings of Tarsus + formerly held the priesthood of Sandan and claimed to represent + him in their own person.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Priestly kings of Olba who bore + the names of Teucer and Ajax. The Teucrids of Salamis in + Cyprus. Burnt sacrifices of human victims at Salamis and + traces of a similar custom elsewhere. Burnt sacrifice of + doves to Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We know that + the whole of Western or Mountainous Cilicia was ruled by kings + who combined the regal office with the priesthood of Zeus, or + rather of a native deity whom, like the Baal of Tarsus, the + Greeks assimilated to their own Zeus. These priestly potentates + had their seat at Olba, and most of them bore the name either of + Teucer or of Ajax,<a id="noteref_435" name="noteref_435" href= + "#note_435"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">435</span></span></a> but + we may suspect that these appellations are merely Greek + distortions of native Cilician names. Teucer (<span lang="el" + class="tei tei-foreign" xml:lang="el"><span style= + "font-style: italic">Teukros</span></span>) may be a corruption + of Tark, Trok, Tarku, or Troko, all of which occur in the names + of Cilician priests and kings. At all events, it is worthy of + notice that one, <span class="tei tei-pb" id="page145">[pg + 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a> + if not two, of these priestly Teucers had a father called + Tarkuaris,<a id="noteref_436" name="noteref_436" href= + "#note_436"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">436</span></span></a> and + that in a long list of priests who served Zeus at the Corycian + cave, not many miles from Olba, the names Tarkuaris, Tarkumbios, + Tarkimos, Trokoarbasis, and Trokombigremis, besides many other + obviously native names, occur side by side with Teucer and other + purely Greek appellations.<a id="noteref_437" name="noteref_437" + href="#note_437"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">437</span></span></a> In + like manner the Teucrids, who traced their descent from Zeus and + reigned at Salamis in Cyprus,<a id="noteref_438" name= + "noteref_438" href="#note_438"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">438</span></span></a> may + well have been a native dynasty, who concocted a Greek pedigree + for themselves in the days when Greek civilization was + fashionable. The legend which attributed the foundation of the + Cyprian Salamis to Teucer, son of Telamon, appears to be late and + unknown to Homer.<a id="noteref_439" name="noteref_439" href= + "#note_439"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">439</span></span></a> + Moreover, a cruel form of human sacrifice which was practised in + the city down to historical times savours rather of Oriental + barbarity than of Greek humanity. Led or driven by the youths, a + man ran thrice round the altar; then the priest stabbed him in + the throat with a spear and burned his body whole on a heaped-up + pyre. The sacrifice was offered in the month of Aphrodite to + Diomede, who along with Agraulus, daughter of Cecrops, had a + temple at Salamis. A temple of Athena stood within the same + <span class="tei tei-pb" id="page146">[pg 146]</span><a name= + "Pg146" id="Pg146" class="tei tei-anchor"></a> sacred enclosure. + It is said that in olden times the sacrifice was offered to + Agraulus, and not to Diomede. According to another account it was + instituted by Teucer in honour of Zeus. However that may have + been, the barbarous custom lasted down to the reign of Hadrian, + when Diphilus, king of Cyprus, abolished or rather mitigated it + by substituting the sacrifice of an ox for that of a man.<a id= + "noteref_440" name="noteref_440" href="#note_440"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">440</span></span></a> On + the hypothesis here suggested we must suppose that these Greek + names of divine or heroic figures at the Cyprian Salamis covered + more or less similar figures of the Asiatic pantheon. And in the + Salaminian burnt-sacrifice of a man we may perhaps detect the + original form of the ceremony which in historical times appears + to have been performed upon an image of Sandan or Hercules at + Tarsus. When an ox was sacrificed instead of a man, the old + sacrificial rites would naturally continue to be observed in all + other respects exactly as before: the animal would be led thrice + round the altar, stabbed with a spear, and burned on a pyre. Now + at the Syrian Hierapolis the greatest festival of the year bore + the name of the Pyre or the Torch. It was held at the beginning + of spring. Great trees were then cut down and planted in the + court of the temple: sheep, goats, birds, and other creatures + were hung upon them: sacrificial victims were led round: then + fire was set to the whole, and everything was consumed in the + flames.<a id="noteref_441" name="noteref_441" href= + "#note_441"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">441</span></span></a> + Perhaps here also the burning of animals was a substitute for the + burning of men. When the practice of human sacrifice becomes too + revolting to humanity to be tolerated, its abolition is commonly + effected by substituting <span class="tei tei-pb" id= + "page147">[pg 147]</span><a name="Pg147" id="Pg147" class= + "tei tei-anchor"></a> either animals or images for living men or + women. At Salamis certainly, and perhaps at Hierapolis, the + substitutes were animals: at Tarsus, if I am right, they were + images. In this connexion the statement of a Greek writer as to + the worship of Adonis in Cyprus deserves attention. He says that + as Adonis had been honoured by Aphrodite, the Cyprians after his + death cast live doves on a pyre to him, and that the birds, + flying away from the flames, fell into another pyre and were + consumed.<a id="noteref_442" name="noteref_442" href= + "#note_442"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">442</span></span></a> The + statement seems to be a description of an actual custom of + burning doves in sacrifice to Adonis. Such a mode of honouring + him would be very remarkable, since doves were commonly sacred to + his divine mistress Aphrodite or Astarte. For example, at the + Syrian Hierapolis, one of the chief seats of her worship, these + birds were so holy that they might not even be touched. If a man + inadvertently touched a dove, he was unclean or tabooed for the + rest of the day. Hence the birds, never being molested, were so + tame that they lived with the people in their houses, and + commonly picked up their food fearlessly on the ground.<a id= + "noteref_443" name="noteref_443" href="#note_443"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">443</span></span></a> Can + the burning of the sacred bird of Aphrodite in the Cyprian + worship of Adonis have been a substitute for the burning of a + sacred man who personated the lover of the goddess?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The priestly Teucers of Olba + perhaps personated a native god Tark.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If, as many + scholars think, Tark or Tarku was the name, or part of the name, + of a great Hittite deity, sometimes identified as the god of the + sky and the lightning,<a id="noteref_444" name="noteref_444" + href="#note_444"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">444</span></span></a> we + may <span class="tei tei-pb" id="page148">[pg 148]</span><a name= + "Pg148" id="Pg148" class="tei tei-anchor"></a> conjecture that + Tark or Tarku was the native name of the god of Olba, whom the + Greeks called Zeus, and that the priestly kings who bore the name + of Teucer represented the god Tark or Tarku in their own persons. + This conjecture is confirmed by the observation that Olba, the + ancient name of the city, is itself merely a Grecized form of + Oura, the name which the place retains to this day.<a id= + "noteref_445" name="noteref_445" href="#note_445"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">445</span></span></a> The + situation of the town, moreover, speaks strongly in favour of the + view that it was from the beginning an aboriginal settlement, + though in after days, like so many other Asiatic cities, it took + on a varnish of Greek culture. For it stood remote from the sea + on a lofty and barren tableland, with a rigorous winter climate, + in the highlands of Cilicia.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Western or Rugged + Cilicia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Great indeed + is the contrast between the bleak windy uplands of Western or + Rugged Cilicia, as the ancients called it, and the soft luxuriant + lowlands of Eastern Cilicia, where winter is almost unknown and + summer annually drives the population to seek in the cool air of + the mountains a refuge from the intolerable heat and deadly + fevers of the plains. In Western Cilicia, on the other hand, a + lofty tableland, ending in a high sharp edge on the coast, rises + steadily inland till it passes gradually into the chain of + heights which divide it from the interior. Looked at from the sea + it resembles a great blue wave swelling in one uniform sweep till + its crest breaks into foam in the distant snows of the Taurus. + The surface of the tableland is almost everywhere rocky and + overgrown, in the intervals of the rocks, with dense, thorny, + almost impenetrable scrub. Only here and there in a hollow or + glen the niggardly soil allows of a patch of cultivation; and + here and there fine oaks and <span class="tei tei-pb" id= + "page149">[pg 149]</span><a name="Pg149" id="Pg149" class= + "tei tei-anchor"></a> planes, towering over the brushwood, clothe + with a richer foliage the depth of the valleys. None but + wandering herdsmen with their flocks now maintain a precarious + existence in this rocky wilderness. Yet the ruined towns which + stud the country prove that a dense population lived and throve + here in antiquity, while numerous remains of wine-presses and + wine-vats bear witness to the successful cultivation of the + grape. The chief cause of the present desolation is lack of + water; for wells are few and brackish, perennial streams hardly + exist, and the ancient aqueducts, which once brought life and + fertility to the land, have long been suffered to fall into + disrepair.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Cilician pirates.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But for ages + together the ancient inhabitants of these uplands earned their + bread by less reputable means than the toil of the husbandman and + the vinedresser. They were buccaneers and slavers, scouring the + high seas with their galleys and retiring with their booty to the + inaccessible fastnesses of their mountains. In the decline of + Greek power all over the East the pirate communities of Cilicia + grew into a formidable state, recruited by gangs of desperadoes + and broken men who flocked to it from all sides. The holds of + these robbers may still be seen perched on the brink of the + profound ravines which cleave the tableland at frequent + intervals. With their walls of massive masonry, their towers and + battlements, overhanging dizzy depths, they are admirably adapted + to bid defiance to the pursuit of justice. In antiquity the dark + forests of cedar, which clothed much of the country and supplied + the pirates with timber for their ships, must have rendered + access to these fastnesses still more difficult. The great gorge + of the Lamas River, which eats its way like a sheet of forked + lightning into the heart of the mountains, is dotted every few + miles with fortified towns, some of them still magnificent in + their ruins, dominating sheer cliffs high above the stream. They + are now the haunt only of the ibex and the bear. Each of these + communities had its own crest or badge, which may still be seen + carved on the corners of the mouldering towers. No doubt, too, it + blazoned the same crest on the hull, the sails, or the streamers + of the galley which, manned with a crew of ruffians, it sent out + to prey <span class="tei tei-pb" id="page150">[pg + 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a> + upon the rich merchantmen in the Golden Sea, as the corsairs + called the highway of commerce between Crete and Africa.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The deep gorges of Rugged + Cilicia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A staircase + cut in the rock connects one of these ruined castles with the + river in the glen, a thousand feet below. But the steps are worn + and dangerous, indeed impassable. You may go for miles along the + edge of these stupendous cliffs before you find a way down. The + paths keep on the heights, for in many of its reaches the gully + affords no foothold even to the agile nomads who alone roam these + solitudes. At evening the winding course of the river may be + traced for a long distance by a mist which, as the heat of the + day declines, rises like steam from the deep gorge and hangs + suspended in a wavy line of fleecy cloud above it. But even more + imposing than the ravine of the Lamas is the terrific gorge known + as the <span class="tei tei-foreign"><span style= + "font-style: italic">Sheitan dere</span></span> or Devil's Glen + near the Corycian cave. Prodigious walls of rock, glowing in the + intense sunlight, black in the shadow, and spanned by a summer + sky of the deepest blue, hem in the dry bed of a winter torrent, + choked with rocks and tangled with thickets of evergreens, among + which the oleanders with their slim stalks, delicate taper + leaves, and bunches of crimson blossom stand out + conspicuous.<a id="noteref_446" name="noteref_446" href= + "#note_446"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">446</span></span></a></p><span class="tei tei-pb" + id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The site and ruins of Olba. The + temple of Olbian Zeus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The ruins of + Olba, among the most extensive and remarkable in Asia Minor, were + discovered in 1890 by Mr. J. Theodore Bent. But three years + before another English traveller had caught a distant view of its + battlements and towers outlined against the sky like a city of + enchantment or dreams.<a id="noteref_447" name="noteref_447" + href="#note_447"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">447</span></span></a> + Standing at a height of nearly six thousand feet above the sea, + the upper town commands a free, though somewhat uniform, prospect + for immense distances in all directions. The sea is just visible + far away to the south. On these heights the winter is long and + severe. Snow lies on the ground for months. No Greek would have + chosen such a site for a city, so bleak and chill, so far from + blue water; but it served well for a fastness of brigands. Deep + gorges, one of them filled for miles with tombs, surround it on + all sides, rendering fortification walls superfluous. But a great + square tower, four stories high, rises conspicuous on the hill, + forming a landmark and earning for this upper town the native + name of <span class="tei tei-foreign"><span style= + "font-style: italic">Jebel Hissar</span></span>, or the Mountain + of the Castle. A Greek inscription cut on the tower proves that + it was built by Teucer, son of Tarkuaris, one of the priestly + potentates of Olba. Among other remains of public buildings the + most notable are forty tall Corinthian columns of the great + temple of Olbian Zeus. Though coarse in style and corroded by + long exposure to frost and snow, these massive pillars, towering + above the ruins, produce an imposing effect. That the temple of + which they formed part belonged indeed to Olbian Zeus is shown by + a Greek inscription found within the sacred area, which records + that the pent-houses on the inner side of the boundary wall were + built by King Seleucus Nicator and repaired for Olbian Zeus by + <span class="tei tei-q">“the great high-priest Teucer, son of + Zenophanes.”</span> About two hundred yards from this great + temple are standing five elegant granite columns of a small + temple dedicated to the goddess Fortune. Further, the remains of + two theatres and many other public buildings attest the former + splendour of this mountain city. An arched colonnade, of which + some Corinthian columns are standing with their architraves, ran + through the town; <span class="tei tei-pb" id="page152">[pg + 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a> + and an ancient paved road, lined with tombs and ruins, leads down + hill to a lower and smaller city two or three miles distant. It + is this lower town which retains the ancient name of Oura. Here + the principal ruins occupy an isolated fir-clad height bounded by + two narrow ravines full of rock-cut tombs. Below the town the + ravines unite and form a fine gorge, down which the old road + passed seaward.<a id="noteref_448" name="noteref_448" href= + "#note_448"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">448</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc49" id="toc49"></a> <a name="pdf50" id="pdf50"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 7. The God of the Corycian + Cave.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Limestone caverns of Western + Cilicia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nothing yet + found at Olba throws light on the nature of the god who was + worshipped there under the Greek name of Zeus. But at two places + near the coast, distant only some fourteen or fifteen miles from + Olba, a deity also called Zeus by the Greeks was revered in + natural surroundings of a remarkable kind, which must have stood + in close relation with the worship, and are therefore fitted to + illustrate it. In both places the features of the landscape are + of the same general cast, and at one of them the god was + definitely identified with the Zeus of Olba. The country here + consists of a tableland of calcareous rock rent at intervals by + those great chasms which are characteristic of a limestone + formation. Similar fissures, with the accompaniment of streams or + rivers which pour into them and vanish under ground, are frequent + in Greece, and may be observed in our own country near + Ingleborough in Yorkshire. Fossil bones of extinct animals are + often found embedded in <span class="tei tei-pb" id="page153">[pg + 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a> + the stalagmite or breccia of limestone caves. For example, the + famous Kent's Hole near Torquay contained bones of the mammoth, + rhinoceros, lion, hyaena, and bear; and red osseous breccias, + charged with the bones of quadrupeds which have long disappeared + from Europe, are common in almost all the countries bordering on + the Mediterranean.<a id="noteref_449" name="noteref_449" href= + "#note_449"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">449</span></span></a> + Western Cilicia is richer in Miocene deposits than any other part + of Anatolia, and the limestone gorges of the coast near Olba are + crowded with fossil oysters, corals, and other shells.<a id= + "noteref_450" name="noteref_450" href="#note_450"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">450</span></span></a> + Here, too, within the space of five miles the limestone plateau + is rent by three great chasms, which Greek religion associated + with Zeus and Typhon. One of these fissures is the celebrated + Corycian cave.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The city of Corycus. The + Corycian cave.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To visit this + spot, invested with the double charm of natural beauty and + legendary renown, you start from the dead Cilician city of + Corycus on the sea, with its ruined walls, towers, and churches, + its rock-hewn houses and cisterns, its shattered mole, its + island-fortress, still imposing in decay. Viewed from the sea, + this part of the Cilician coast, with its long succession of + white ruins, relieved by the dark wooded hills behind, presents + an appearance of populousness and splendour. But a nearer + approach reveals the nakedness and desolation of the once + prosperous land.<a id="noteref_451" name="noteref_451" href= + "#note_451"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">451</span></span></a> + Following the shore westward from Corycus for about an hour you + come to a pretty cove enclosed by wooded heights, where a spring + of pure cold water bubbles up close to the sea, giving to the + spot its name of <span class="tei tei-foreign"><span style= + "font-style: italic">Tatlu-su</span></span>, or the Sweet Water. + From this bay a steep ascent of about a mile along an ancient + paved road leads inland to a plateau. Here, threading your way + through a labyrinth or petrified sea of jagged calcareous rocks, + you suddenly find yourself on the brink of a vast chasm which + yawns at your feet. This is the Corycian cave. In reality it is + not a cave but an immense hollow or trough in the plateau, of + oval shape and perhaps half a mile in circumference. The cliffs + which <span class="tei tei-pb" id="page154">[pg + 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a> + enclose it vary from one hundred to over two hundred feet in + depth. Its uneven bottom slopes throughout its whole length from + north to south, and is covered by a thick jungle of trees and + shrubs—myrtles, pomegranates, carobs, and many more, kept always + fresh and green by rivulets, underground water, and the shadow of + the great cliffs. A single narrow path leads down into its + depths. The way is long and rough, but the deeper you descend the + denser grows the vegetation, and it is under the dappled shade of + whispering leaves and with the purling of brooks in your ears + that you at last reach the bottom. The saffron which of old grew + here among the bushes is no longer to be found, though it still + flourishes in the surrounding district. This luxuriant bottom, + with its rich verdure, its refreshing moisture, its grateful + shade, is called Paradise by the wandering herdsmen. They tether + their camels and pasture their goats in it and come hither in the + late summer to gather the ripe pomegranates. At the southern and + deepest end of this great cliff-encircled hollow you come to the + cavern proper. The ruins of a Byzantine church, which replaced a + heathen temple, partly block the entrance. Inwards the cave + descends with a gentle slope into the bowels of the earth. The + old path paved with polygonal masonry still runs through it, but + soon disappears under sand. At about two hundred feet from its + mouth the cave comes to an end, and a tremendous roar of + subterranean water is heard. By crawling on all fours you may + reach a small pool arched by a dripping stalactite-hung roof, but + the stream which makes the deafening din is invisible. It was + otherwise in antiquity. A river of clear water burst from the + rock, but only to vanish again into a chasm. Such changes in the + course of streams are common in countries subject to earthquakes + and to the disruption caused by volcanic agency. The ancients + believed that this mysterious cavern was haunted ground. In the + rumble and roar of the waters they seemed to hear the clash of + cymbals touched by hands divine.<a id="noteref_452" name= + "noteref_452" href="#note_452"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">452</span></span></a></p><span class="tei tei-pb" + id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Priests of Corycian Zeus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If now, + quitting the cavern, we return by the same path to the summit of + the cliffs, we shall find on the plateau the ruins of a town and + of a temple at the western edge of the great Corycian chasm. The + wall of the holy precinct was built within a few feet of the + precipices, and the sanctuary must have stood right over the + actual cave and its subterranean waters. In later times the + temple was converted into a Christian church. By pulling down a + portion of the sacred edifice Mr. Bent had the good fortune to + discover a Greek inscription containing a long list of names, + probably those of the priests who superintended the worship. One + name which meets us frequently in the list is Zas, and it is + tempting to regard this as merely a dialectical form of Zeus. If + that were so, the priests who bore the name might be supposed to + personate the god.<a id="noteref_453" name="noteref_453" href= + "#note_453"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">453</span></span></a> But + many strange and barbarous-looking names, evidently foreign, + occur in the list, and Zas may be one of them. However, it is + certain that Zeus was worshipped at the Corycian cave; for about + half a mile from it, on the summit of a hill, are the ruins of a + larger temple, which an inscription proves to have been dedicated + to Corycian Zeus.<a id="noteref_454" name="noteref_454" href= + "#note_454"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">454</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The cave of the giant + Typhon.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But Zeus, or + whatever native deity masqueraded under his name, did not reign + alone in the deep dell. A more dreadful being haunted a still + more awful abyss which opens in the ground only a hundred yards + to the east of the great Corycian chasm. It is a circular + cauldron, about a quarter <span class="tei tei-pb" id= + "page156">[pg 156]</span><a name="Pg156" id="Pg156" class= + "tei tei-anchor"></a> of a mile in circumference, resembling the + Corycian chasm in its general character, but smaller, deeper, and + far more terrific in appearance. Its sides overhang and + stalactites droop from them. There is no way down into it. The + only mode of reaching the bottom, which is covered with + vegetation, would be to be lowered at the end of a long rope. The + nomads call this chasm Purgatory, to distinguish it from the + other which they name Paradise. They say that there is a + subterranean passage between the two, and that the smoke of a + fire kindled in the Corycian cave may be seen curling out of the + other. The one ancient writer who expressly mentions this second + and more grisly cavern is Mela, who says that it was the lair of + the giant Typhon, and that no animal let down into it could + live.<a id="noteref_455" name="noteref_455" href= + "#note_455"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">455</span></span></a> + Aeschylus puts into the mouth of Prometheus an account of + <span class="tei tei-q">“the earth-born Typhon, dweller in + Cilician caves, dread monster, hundred-headed,”</span> who in his + pride rose up against the gods, hissing destruction from his + dreadful jaws, while from his Gorgon eyes the lightning flashed. + But him a flaming levin bolt, crashing from heaven, smote to the + very heart, and now he lies, shrivelled and scorched, under the + weight of Etna by the narrow sea. Yet one day he will belch a + fiery hail, a boiling angry flood, rivers of flame, to devastate + the fat Sicilian fields.<a id="noteref_456" name="noteref_456" + href="#note_456"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">456</span></span></a> + This poetical description of the monster, confirmed by a similar + passage of Pindar,<a id="noteref_457" name="noteref_457" href= + "#note_457"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">457</span></span></a> + clearly proves that Typhon was conceived as a personification of + those active volcanoes which spout fire and smoke to heaven as if + they would assail the celestial gods. The Corycian caverns are + not volcanic, but the ancients apparently regarded them as such, + else they would hardly have made them the den of Typhon.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Battle of Zeus and + Typhon.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + one legend Typhon was a monster, half man and half brute, + begotten in Cilicia by Tartarus upon the goddess Earth. The upper + part of him was human, but from the loins downward he was an + enormous snake. In the battle of the gods and giants, which was + fought out in Egypt, Typhon hugged Zeus in his snaky coils, + wrested <span class="tei tei-pb" id="page157">[pg + 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a> + from him his crooked sword, and with the blade cut the sinews of + the god's hands and feet. Then taking him on his back he conveyed + the mutilated deity across the sea to Cilicia, and deposited him + in the Corycian cave. Here, too, he hid the severed sinews, wrapt + in a bear's skin. But Hermes and Aegipan contrived to steal the + missing thews and restore them to their divine owner. Thus made + whole and strong again, Zeus pelted his beaten adversary with + thunderbolts, drove him from place to place, and at last + overwhelmed him under Mount Etna. And the spots where the hissing + bolts fell are still marked by jets of flame.<a id="noteref_458" + name="noteref_458" href="#note_458"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">458</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Fossil bones of extinct animals + give rise to stories of giants.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is possible + that the discovery of fossil bones of large extinct animals may + have helped to localize the story of the giant at the Corycian + cave. Such bones, as we have seen, are often found in limestone + caverns, and the limestone gorges of Cilicia are in fact rich in + fossils. The Arcadians laid the scene of the battle of the gods + and the giants in the plain of Megalopolis, where many bones of + mammoths have come to light, and where, moreover, flames have + been seen to burst from the earth and even to burn for + years.<a id="noteref_459" name="noteref_459" href= + "#note_459"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">459</span></span></a> + These natural conditions would easily suggest a fable of giants + who had fought the gods and had been slain by thunderbolts; the + smouldering earth or jets of flame would be regarded as the spots + where the divine lightnings had struck the ground. Hence the + Arcadians sacrificed to thunder and lightning.<a id="noteref_460" + name="noteref_460" href="#note_460"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">460</span></span></a> In + Sicily, too, great quantities of bones of mammoths, elephants, + hippopotamuses, and other animals long extinct in the island have + been found, and have been appealed to with confidence by + patriotic Sicilians as conclusive evidence of the gigantic + stature of their ancestors or predecessors.<a id="noteref_461" + name="noteref_461" href="#note_461"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">461</span></span></a> + These remains of huge unwieldy creatures which once trampled + through the jungle or splashed in the rivers of Sicily may have + contributed with the fires of Etna to build up the story of + giants imprisoned under the volcano and vomiting smoke and flame + from its crater. <span class="tei tei-q">“Tales of <span class= + "tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id= + "Pg158" class="tei tei-anchor"></a> giants and monsters, which + stand in direct connexion with the finding of great fossil bones, + are scattered broadcast over the mythology of the world. Huge + bones, found at Punto Santa Elena, in the north of Guayaquil, + have served as a foundation for the story of a colony of giants + who dwelt there. The whole area of the Pampas is a great + sepulchre of enormous extinct animals; no wonder that one great + plain should be called the <span class="tei tei-q">‘Field of the + giants,’</span> and that such names as <span class= + "tei tei-q">‘the hill of the giant,’</span> <span class= + "tei tei-q">‘the stream of the animal,’</span> should be guides + to the geologist in his search for fossil bones.”</span><a id= + "noteref_462" name="noteref_462" href="#note_462"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">462</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Chasm of Olbian Zeus at + Kanytelideis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">About five + miles to the north-east of the Corycian caverns, but divided from + them by many deep gorges and impassable rocks, is another and + very similar chasm. It may be reached in about an hour and a + quarter from the sea by an ancient paved road, which ascends at + first very steeply and then gently through bush-clad and wooded + hills. Thus you come to a stretch of level ground covered with + the well-preserved ruins of an ancient town. Remains of + fortresses constructed of polygonal masonry, stately churches, + and many houses, together with numerous tombs and reliefs, finely + chiselled in the calcareous limestone of the neighbourhood, bear + witness to the extent and importance of the place. Yet it is + mentioned by no ancient writer. Inscriptions prove that its name + was Kanyteldeis or Kanytelideis, which still survives in the + modern form of Kanidiwan. The great chasm opens in the very heart + of the city. So crowded are the ruins that you do not perceive + the abyss till you are within a few yards of it. It is almost a + complete circle, about a quarter of a mile wide, three-quarters + of a mile in circumference, and uniformly two hundred feet or + more in depth. The cliffs go sheer down and remind the traveller + of the great quarries at Syracuse. But like the Corycian caves, + the larger of which it closely resembles, the huge fissure is + natural; and its bottom, like theirs, is overgrown with trees and + vegetation. Two ways led down into it in antiquity, both cut + through the rock. One of them was a tunnel, which is now + obstructed; the other is still open. <span class="tei tei-pb" id= + "page159">[pg 159]</span><a name="Pg159" id="Pg159" class= + "tei tei-anchor"></a> Remains of columns and hewn stones in the + bottom of the chasm seem to show that a temple once stood there. + But there is no cave at the foot of the cliffs, and no stream + flows in the deep hollow or can be heard to rumble underground. A + ruined tower of polygonal masonry, which stands on the southern + edge of the chasm, bears a Greek inscription stating that it was + dedicated to Olbian Zeus by the priest Teucer, son of Tarkuaris. + The letters are beautifully cut in the style of the third century + before Christ. We may infer that at the time of the dedication + the town belonged to the priestly kings of Olba, and that the + great chasm was sacred to Olbian Zeus.<a id="noteref_463" name= + "noteref_463" href="#note_463"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">463</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The deity of these great chasms + was called Zeus by the Greeks, but he was probably a god of + fertility embodied in vegetation and water.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What, then, + was the character of the god who was worshipped under the name of + Zeus at these two great natural chasms? The depth of the + fissures, opening suddenly and as it were without warning in the + midst of a plateau, was well fitted to impress and awe the + spectator; and the sight of the rank evergreen vegetation at + their bottom, fed by rivulets or underground water, must have + presented a striking contrast to the grey, barren, rocky + wilderness of the surrounding tableland. Such a spot must have + seemed to simple folk a paradise, a garden of God, the abode of + higher powers who caused the wilderness to blossom, if not with + roses, at least with myrtles and pomegranates for man, and with + grass and underwood for his flocks. So to the Semite, as we saw, + the Baal of the land is he who fertilizes it by subterranean + water rather than by rain from the sky, and who therefore dwells + in the depths of earth rather than in the height of heaven.<a id= + "noteref_464" name="noteref_464" href="#note_464"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">464</span></span></a> In + rainless countries the sky-god is deprived of one of the + principal functions which he discharges in cool cloudy climates + like that of Europe. He has, in fact, little or nothing to do + with the water-supply, and has therefore small excuse for levying + a water-rate on his worshippers. Not, indeed, that Cilicia is + rainless; but in countries bordering <span class="tei tei-pb" id= + "page160">[pg 160]</span><a name="Pg160" id="Pg160" class= + "tei tei-anchor"></a> on the Mediterranean the drought is almost + unbroken through the long months of summer. Vegetation then + withers: the face of nature is scorched and brown: most of the + rivers dry up; and only their white stony beds, hot to the foot + and dazzling to the eye, remain to tell where they flowed. It is + at such seasons that a green hollow, a shady rock, a murmuring + stream, are welcomed by the wanderer in the South with a joy and + wonder which the untravelled Northerner can hardly imagine. Never + do the broad slow rivers of England, with their winding reaches, + their grassy banks, their grey willows mirrored with the soft + English sky in the placid stream, appear so beautiful as when the + traveller views them for the first time after leaving behind him + the aridity, the heat, the blinding glare of the white southern + landscape, set in seas and skies of caerulean blue.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Analogy of the Corycian and + Olbian caverns to Ibreez and the vale of the Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may take + it, then, as probable that the god of the Corycian and Olbian + caverns was worshipped as a source of fertility. In antiquity, + when the river, which now roars underground, still burst from the + rock in the Corycian cave, the scene must have resembled Ibreez, + where the god of the corn and the vine was adored at the source + of the stream; and we may compare the vale of Adonis in the + Lebanon, where the divinity who gave his name to the river was + revered at its foaming cascades. The three landscapes had in + common the elements of luxuriant vegetation and copious streams + leaping full-born from the rock. We shall hardly err in supposing + that these features shaped the conception of the deities who were + supposed to haunt the favoured spots. At the Corycian cave the + existence of a second chasm, of a frowning and awful aspect, + might well suggest the presence of an evil being who lurked in it + and sought to undo the beneficent work of the good god. Thus we + should have a fable of a conflict between the two, a battle of + Zeus and Typhon.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Two gods at Olba, perhaps a + father and a son, corresponding to the Baal and Sandan of + Tarsus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the whole + we conclude that the Olbian Zeus, worshipped at one of these + great limestone chasms, and clearly identical in nature with the + Corycian Zeus, was also identical with the Baal of Tarsus, the + god of the corn and the vine, who in his turn can hardly be + separated from <span class="tei tei-pb" id="page161">[pg + 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a> + the god of Ibreez. If my conjecture is right the native name of + the Olbian Zeus was Tark or Trok, and the priestly Teucers of + Olba represented him in their own persons. On that hypothesis the + Olbian priests who bore the name of Ajax embodied another native + deity of unknown name, perhaps the father or the son of Tark. A + comparison of the coin-types of Tarsus with the Hittite monuments + of Ibreez and Boghaz-Keui led us to the conclusion that the + people of Tarsus worshipped at least two distinct gods, a father + and a son, the father-god being known to the Semites as Baal and + to the Greeks as Zeus, while the son was called Sandan by the + natives, but Hercules by the Greeks. We may surmise that at Olba + the names of Teucer and Ajax designated two gods who corresponded + in type to the two gods of Tarsus; and if the lesser figure at + Ibreez, who appears in an attitude of adoration before the deity + of the corn and the vine, could be interpreted as the divine Son + in presence of the divine Father, we should have in all three + places the same pair of deities, represented probably in the + flesh by successive generations of priestly kings. But the + evidence is far too slender to justify us in advancing this + hypothesis as anything more than a bare conjecture.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc51" id="toc51"></a> <a name="pdf52" id="pdf52"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 8. Cilician + Goddesses.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Goddesses less prominent than + gods in Cilician religion.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So far, the + Cilician deities discussed have been males; we have as yet found + no trace of the great Mother Goddess who plays so important a + part in the religion of Cappadocia and Phrygia, beyond the great + dividing range of the Taurus. Yet we may suspect that she was not + unknown in Cilicia, though her worship certainly seems to have + been far less prominent there than in the centre of Asia Minor. + The difference may perhaps be interpreted as evidence that + mother-kin and hence the predominance of Mother Goddesses + survived, in the bleak highlands of the interior, long after a + genial climate and teeming soil had fostered the growth of a + higher civilization, and with it the advance from female to male + kinship, in the rich lowlands of Cilicia. Be that as it may, + Cilician goddesses with or without a male partner are known to + have been revered in various parts of the + country.</p><span class="tei tei-pb" id="page162">[pg + 162]</span><a name="Pg162" id="Pg162" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The goddess 'Atheh, partner of + Baal at Tarsus, seems to have been a form of Atargatis. The + lion-goddess and the bull-god. In later times the old goddess + became the Fortune of the City.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus at Tarsus + itself the goddess 'Atheh was worshipped along with Baal; their + effigies are engraved on the same coins of the city. She is + represented wearing a veil and seated upon a lion, with her name + in Aramaic letters engraved beside her.<a id="noteref_465" name= + "noteref_465" href="#note_465"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">465</span></span></a> + Hence it would seem that at Tarsus, as at Boghaz-Keui, the Father + God mated with a lion-goddess like the Phrygian Cybele or the + Syrian Atargatis. Now the name Atargatis is a Greek rendering of + the Aramaic 'Athar-'atheh, a compound word which includes the + name of the goddess of Tarsus.<a id="noteref_466" name= + "noteref_466" href="#note_466"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">466</span></span></a> + Thus in name as well as in attributes the female partner of the + Baal of Tarsus appears to correspond to Atargatis, the Syrian + Mother Goddess whose image, seated on a lion or lions, was + worshipped with great pomp and splendour at Hierapolis-Bambyce + near the Euphrates.<a id="noteref_467" name="noteref_467" href= + "#note_467"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">467</span></span></a> + <span class="tei tei-pb" id="page163">[pg 163]</span><a name= + "Pg163" id="Pg163" class="tei tei-anchor"></a> May we go a step + farther and find a correspondence between the Baal of Tarsus and + the husband-god of Atargatis at Hierapolis-Bambyce? That + husband-god, like the Baal of Tarsus, was identified by the + Greeks with Zeus, and Lucian tells us that the resemblance of his + image to the images of Zeus was in all respects unmistakable. But + his image, unlike those of Zeus, was seated upon bulls.<a id= + "noteref_468" name="noteref_468" href="#note_468"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">468</span></span></a> In + point of fact he was probably Hadad, the chief male god of the + Syrians, who appears to have been a god of thunder and fertility; + for at Baalbec in the Lebanon, where the ruined temple of the Sun + is the most imposing monument bequeathed to the modern world by + Greek art in its decline, his image grasped in his left hand a + thunderbolt and ears of corn,<a id="noteref_469" name= + "noteref_469" href="#note_469"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">469</span></span></a> and + a colossal statue of the deity, found near Zenjirli in Northern + Syria, represents him with a bearded human head and horns, the + emblem of strength and fertility.<a id="noteref_470" name= + "noteref_470" href="#note_470"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">470</span></span></a> A + similar god of thunder and lightning was worshipped from early + times by the Babylonians and Assyrians; he bore the similar name + of Adad and his emblems appear to have been a thunderbolt and a + bull. On an Assyrian relief his image is represented as that of a + bearded man clad in a short tunic, wearing a cap with two pairs + of horns, and grasping an axe in his right hand and a thunderbolt + in his left. His resemblance to the Hittite god of the thundering + sky was therefore very close. An alternative name for this + Babylonian and Assyrian deity was Ramman, an appropriate + <span class="tei tei-pb" id="page164">[pg 164]</span><a name= + "Pg164" id="Pg164" class="tei tei-anchor"></a> term, derived from + a verb <span class="tei tei-foreign"><span style= + "font-style: italic">ramâmu</span></span> to <span class= + "tei tei-q">“scream”</span> or <span class= + "tei tei-q">“roar.”</span><a id="noteref_471" name="noteref_471" + href="#note_471"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">471</span></span></a> Now + we have seen that the god of Ibreez, whose attributes tally with + those of the Baal of Tarsus, wears a cap adorned with bull's + horns;<a id="noteref_472" name="noteref_472" href= + "#note_472"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">472</span></span></a> + that the Father God at Boghaz-Keui, meeting the Mother Goddess on + her lioness, is attended by an animal which according to the + usual interpretation is a bull;<a id="noteref_473" name= + "noteref_473" href="#note_473"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">473</span></span></a> and + that the bull itself was worshipped, apparently as an emblem of + fertility, at Euyuk near Boghaz-Keui.<a id="noteref_474" name= + "noteref_474" href="#note_474"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">474</span></span></a> + Thus at Tarsus and Boghaz-Keui, as at Hierapolis-Bambyce, the + Father God and the Mother Goddess would seem to have had as their + sacred animals or emblems the bull and the lion respectively. In + later times, under Greek influence, the goddess was apparently + exchanged for, or converted into, the Fortune of the City, who + appears on coins of Tarsus as a seated woman with veiled and + turreted head, grasping ears of corn and a poppy in her hand. Her + lion is gone, but a trace of him perhaps remains on a coin which + exhibits the throne of the goddess adorned with a lion's + leg.<a id="noteref_475" name="noteref_475" href= + "#note_475"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">475</span></span></a> In + general it would seem that the goddess Fortune, who figures + commonly as the guardian of cities in the Greek East, especially + in Syria, was nothing but a disguised form of Gad, the Semitic + god of fortune or luck, who, though the exigencies of grammar + required him to be masculine, is supposed to have been often + merely a special aspect of the great goddess Astarte or Atargatis + conceived as the patroness and protector of towns.<a id= + "noteref_476" name="noteref_476" href="#note_476"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">476</span></span></a> In + Oriental religion such permutations or combinations need not + surprise us. To the gods all things are <span class="tei tei-pb" + id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class= + "tei tei-anchor"></a> possible. In Cyprus the goddess of love + wore a beard,<a id="noteref_477" name="noteref_477" href= + "#note_477"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">477</span></span></a> and + Alexander the Great sometimes disported himself in the costume of + Artemis, while at other times he ransacked the divine wardrobe to + figure in the garb of Hercules, of Hermes, and of Ammon.<a id= + "noteref_478" name="noteref_478" href="#note_478"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">478</span></span></a> The + change of the goddess 'Atheh of Tarsus into Gad or Fortune would + be easy if we suppose that she was known as Gad-'Atheh, + <span class="tei tei-q">“Luck of 'Atheh,”</span> which occurs as + a Semitic personal name.<a id="noteref_479" name="noteref_479" + href="#note_479"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">479</span></span></a> In + like manner the goddess of Fortune at Olba, who had her small + temple beside the great temple of Zeus,<a id="noteref_480" name= + "noteref_480" href="#note_480"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">480</span></span></a> may + have been originally the consort of the native god Tark or + Tarku.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Phoenician god El and his + wife at Mallus in Cilicia. Assimilation of native Oriental + deities to Greek divinities.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another town + in Cilicia where an Oriental god and goddess appear to have been + worshipped together was Mallus. The city was built on a height in + the great Cilician plain near the mouth of the river + Pyramus.<a id="noteref_481" name="noteref_481" href= + "#note_481"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">481</span></span></a> Its + coins exhibit two winged deities, a male and a female, in a + kneeling or running attitude. On some of the coins the male deity + is represented, like Janus, with two heads facing opposite ways, + and with two pairs of wings, while beneath him is the forepart of + a bull with a human head. The obverse of the coins which bear the + female deity displays a conical stone, sometimes flanked by two + bunches of grapes.<a id="noteref_482" name="noteref_482" href= + "#note_482"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">482</span></span></a> + This conical stone, like those of other Asiatic cities,<a id= + "noteref_483" name="noteref_483" href="#note_483"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">483</span></span></a> was + probably the emblem of a Mother Goddess, and the bunches of + grapes indicate her fertilizing powers. The god with the two + heads <span class="tei tei-pb" id="page166">[pg + 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a> + and four wings can hardly be any other than the Phoenician El, + whom the Greeks called Cronus; for El was characterized by four + eyes, two in front and two behind, and by three pairs of + wings.<a id="noteref_484" name="noteref_484" href= + "#note_484"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">484</span></span></a> A + discrepancy in the number of wings can scarcely be deemed fatal + to the identification. The god may easily have moulted some + superfluous feathers on the road from Phoenicia to Mallus. On + later coins of Mallus these quaint Oriental deities disappear, + and are replaced by corresponding Greek deities, particularly by + a head of Cronus on one side and a figure of Demeter, grasping + ears of corn, on the other.<a id="noteref_485" name="noteref_485" + href="#note_485"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">485</span></span></a> The + change doubtless sprang from a wish to assimilate the ancient + native divinities to the new and fashionable divinities of the + Greek pantheon. If Cronus and Demeter, the harvest god and + goddess, were chosen to supplant El and his female consort, the + ground of the choice must certainly have been a supposed + resemblance between the two pairs of deities. We may assume, + therefore, that the discarded couple, El and his wife, had also + been worshipped by the husbandman as sources of fertility, the + givers of corn and wine. One of these later coins of Mallus + exhibits Dionysus sitting on a vine laden with ripe clusters, + while on the obverse is seen a male figure guiding a yoke of oxen + as if in the act of ploughing.<a id="noteref_486" name= + "noteref_486" href="#note_486"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">486</span></span></a> + These types of the vine-god and the ploughman probably represent + another attempt to adapt the native religion to changed + conditions, to pour the old Asiatic wine into new Greek bottles. + The barbarous monster with the multiplicity of heads and wings + has been reduced to a perfectly human Dionysus. The sacred but + deplorable old conical stone no longer flaunts proudly on the + coins; it has retired to a decent obscurity in favour of a + natural and graceful vine. It is thus that a truly progressive + theology keeps pace with the march of intellect. But if these + things were done by the apostles of culture at Mallus, we cannot + suppose that the clergy of Tarsus, the capital, lagged behind + their provincial <span class="tei tei-pb" id="page167">[pg + 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a> + brethren in their efforts to place the ancient faith upon a sound + modern basis. The fruit of their labours seems to have been the + more or less nominal substitution of Zeus, Fortune, and Hercules + for Baal, 'Atheh, and Sandan.<a id="noteref_487" name= + "noteref_487" href="#note_487"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">487</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sarpedonian Artemis. The goddess + Perasia at Hieropolis-Castabala. The fire-walk in the worship + of Perasia. Insensibility to pain regarded as a mark of + inspiration.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may suspect + that in like manner the Sarpedonian Artemis, who had a sanctuary + in South-Eastern Cilicia, near the Syrian border, was really a + native goddess parading in borrowed plumes. She gave oracular + responses by the mouth of inspired men, or more probably of + women, who in their moments of divine ecstasy may have been + deemed incarnations of her divinity.<a id="noteref_488" name= + "noteref_488" href="#note_488"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">488</span></span></a> + Another even more transparently Asiatic goddess was Perasia, or + Artemis Perasia, who was worshipped at Hieropolis-Castabala in + Eastern Cilicia. The extensive ruins of the ancient city, now + known as Bodroum, cover the slope of a hill about three-quarters + of a mile to the north of the river Pyramus. Above them towers + the acropolis, built on the summit of dark grey precipices, and + divided from the neighbouring mountain by a deep cutting in the + rock. A mediaeval castle, built of hewn blocks of reddish-yellow + limestone, has replaced the ancient citadel. The city possessed a + large theatre, and was traversed by two handsome colonnades, of + which some columns are still standing among the ruins. A thick + growth of brushwood and grass now covers most of the site, and + the place is wild and solitary. Only the wandering herdsmen + encamp near the deserted city in winter and spring. The + neighbourhood is treeless; yet in May magnificent fields of wheat + and barley gladden the eye, and in the valleys the <span class= + "tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id= + "Pg168" class="tei tei-anchor"></a> clover grows as high as the + horses' knees.<a id="noteref_489" name="noteref_489" href= + "#note_489"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">489</span></span></a> The + ambiguous nature of the goddess who presided over this City of + the Sanctuary (<span lang="el" class="tei tei-foreign" xml:lang= + "el"><span style= + "font-style: italic">Hieropolis</span></span>)<a id="noteref_490" + name="noteref_490" href="#note_490"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">490</span></span></a> was + confessed by a puzzled worshipper, a physician named Lucius + Minius Claudianus, who confided his doubts to the deity herself + in some very indifferent Greek verses. He wisely left it to the + goddess to say whether she was Artemis, or the Moon, or Hecate, + or Aphrodite, or Demeter.<a id="noteref_491" name="noteref_491" + href="#note_491"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">491</span></span></a> All + that we know about her is that her true name was Perasia, and + that she was in the enjoyment of certain revenues.<a id= + "noteref_492" name="noteref_492" href="#note_492"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">492</span></span></a> + Further, we may reasonably conjecture that at the Cilician + Castabala she was worshipped with rites like those which were + held in honour of her namesake Artemis Perasia at another city of + the same name, Castabala in Cappadocia. There, as we saw, the + priestesses of the goddess walked over fire with bare feet + unscathed.<a id="noteref_493" name="noteref_493" href= + "#note_493"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">493</span></span></a> + Probably the <span class="tei tei-pb" id="page169">[pg + 169]</span><a name="Pg169" id="Pg169" class="tei tei-anchor"></a> + same impressive ceremony was performed before a crowd of + worshippers in the Cilician Castabala also. Whatever the exact + meaning of the rite may have been, the goddess was in all + probability one of those Asiatic Mother Goddesses to whom the + Greeks often applied the name of Artemis.<a id="noteref_494" + name="noteref_494" href="#note_494"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">494</span></span></a> The + immunity enjoyed by the priestess in the furnace was attributed + to her inspiration by the deity. In discussing the nature of + inspiration or possession by a deity, the Syrian philosopher + Jamblichus notes as one of its symptoms a total insensibility to + pain. Many inspired persons, he tells us, <span class= + "tei tei-q">“are not burned by fire, the fire not taking hold of + them by reason of the divine inspiration; and many, though they + are burned, perceive it not, because at the time they do not live + an animal life. They pierce themselves with skewers and feel + nothing. They gash their backs with hatchets, they slash their + arms with daggers, and know not what they do, because their acts + are not those of mere men. For impassable places become passable + to those who are filled with the spirit. They rush into fire, + they pass through fire, they cross rivers, like the priestess at + Castabala. These things prove that under the influence of + inspiration men are beside themselves, that their senses, their + will, their life are those neither of man nor of beast, but that + they lead another and a diviner life instead, whereby they are + inspired and wholly possessed.”</span><a id="noteref_495" name= + "noteref_495" href="#note_495"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">495</span></span></a> + Thus in traversing the fiery furnace the priestesses of Perasia + were believed to be beside themselves, to be filled with the + goddess, to be in a real sense incarnations of her + divinity.<a id="noteref_496" name="noteref_496" href= + "#note_496"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">496</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A similar + touchstone of inspiration is still applied by some villagers in + the Himalayan districts of North-Western <span class="tei tei-pb" + id="page170">[pg 170]</span><a name="Pg170" id="Pg170" class= + "tei tei-anchor"></a> India. Once a year they worship Airi, a + local deity, who is represented by a trident and has his temples + on lonely hills and desolate tracts. At his festival the people + seat themselves in a circle about a bonfire. A kettle-drum is + beaten, and one by one his worshippers become possessed by the + god and leap with shouts round the flames. Some brand themselves + with heated iron spoons and sit down in the fire. Such as escape + unhurt are believed to be truly inspired, while those who burn + themselves are despised as mere pretenders to the divine frenzy. + Persons thus possessed by the spirit are called Airi's horses or + his slaves. During the revels, which commonly last about ten + days, they wear red scarves round their heads and receive alms + from the faithful. These men deem themselves so holy that they + will let nobody touch them, and they alone may touch the sacred + trident, the emblem of their god.<a id="noteref_497" name= + "noteref_497" href="#note_497"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">497</span></span></a> In + Western Asia itself modern fanatics still practise the same + austerities which were practised by their brethren in the days of + Jamblichus. <span class="tei tei-q">“Asia Minor abounds in + dervishes of different orders, who lap red-hot iron, calling it + their <span class="tei tei-q">‘rose,’</span> chew coals of living + fire, strike their heads against solid walls, stab themselves in + the cheek, the scalp, the temple, with sharp spikes set in heavy + weights, shouting <span class="tei tei-q">‘Allah, Allah,’</span> + and always consistently avowing that during such frenzy they are + entirely insensible to pain.”</span><a id="noteref_498" name= + "noteref_498" href="#note_498"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">498</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc53" id="toc53"></a> <a name="pdf54" id="pdf54"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 9. The Burning of Cilician + Gods.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The divine triad, Baal, 'Atheh, + and Sandan, at Tarsus may have been personated by priests and + priestesses.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the whole, + then, we seem to be justified in concluding that under a thin + veneer of Greek humanity the barbarous native gods of Cilicia + continued long to survive, and that among them the great Asiatic + goddess retained a place, though not the prominent place which + she held in the highlands of the interior down at least to the + beginning of our era. The principle that the inspired priest or + priestess represents the deity in person appears, if I am right, + to <span class="tei tei-pb" id="page171">[pg 171]</span><a name= + "Pg171" id="Pg171" class="tei tei-anchor"></a> have been + recognized at Castabala and at Olba, as well as at the sanctuary + of Sarpedonian Artemis. There can be no intrinsic improbability, + therefore, in the view that at Tarsus also the divine triad of + Baal, 'Atheh, and Sandan may also have been personated by priests + and priestesses, who, on the analogy of Olba and of the great + sanctuaries in the interior of Asia Minor, would originally be at + the same time kings and queens, princes and princesses. Further, + the burning of Sandan in effigy at Tarsus would, on this + hypothesis, answer to the walk of the priestess of Perasia + through the furnace at Castabala. Both were perhaps mitigations + of a custom of putting the priestly king or queen, or another + member of the royal family, to death by fire.</p> + </div> + </div><span class="tei tei-pb" id="page172">[pg 172]</span><a name= + "Pg172" id="Pg172" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc55" id="toc55"></a> <a name="pdf56" id="pdf56"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter VII. Sardanapalus and + Hercules.</span></h2> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc57" id="toc57"></a> <a name="pdf58" id="pdf58"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 1. The Burning of + Sardanapalus.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Tarsus said to have been founded + by the Assyrian king Sardanapalus, who burned himself on a + pyre. Deaths of Babylonian and Assyrian kings on the + pyre.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The theory + that kings or princes were formerly burned to death at Tarsus in + the character of gods is singularly confirmed by another and + wholly independent line of argument. For, according to one + account, the city of Tarsus was founded not by Sandan but by + Sardanapalus, the famous Assyrian monarch whose death on a great + pyre was one of the most famous incidents in Oriental legend. + Near the sea, within a day's march of Tarsus, might be seen in + antiquity the ruins of a great ancient city named Anchiale, and + outside its walls stood a monument called the monument of + Sardanapalus, on which was carved in stone the figure of the + monarch. He was represented snapping the fingers of his right + hand, and the gesture was explained by an accompanying + inscription, engraved in Assyrian characters, to the following + effect:—<span class="tei tei-q">“Sardanapalus, son of + Anacyndaraxes, built Anchiale and Tarsus in one day. Eat, drink, + and play, for everything else is not worth that,”</span> by which + was implied that all other human affairs were not worth a snap of + the fingers.<a id="noteref_499" name="noteref_499" href= + "#note_499"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">499</span></span></a> The + gesture may have been misinterpreted <span class="tei tei-pb" id= + "page173">[pg 173]</span><a name="Pg173" id="Pg173" class= + "tei tei-anchor"></a> and the inscription mistranslated,<a id= + "noteref_500" name="noteref_500" href="#note_500"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">500</span></span></a> but + there is no reason to doubt the existence of such a monument, + though we may conjecture that it was of Hittite rather than + Assyrian origin; for, not to speak of the traces of Hittite art + and religion which we have found at Tarsus, a group of Hittite + monuments has been discovered at Marash, in the upper valley of + the Pyramus.<a id="noteref_501" name="noteref_501" href= + "#note_501"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">501</span></span></a> The + Assyrians may have ruled over Cilicia for a time, but Hittite + influence was probably much deeper and more lasting.<a id= + "noteref_502" name="noteref_502" href="#note_502"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">502</span></span></a> The + story that Tarsus was founded by Sardanapalus may well be + apocryphal,<a id="noteref_503" name="noteref_503" href= + "#note_503"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">503</span></span></a> but + there must have been some reason for his association with the + city. On the present hypothesis that reason is to be found in the + traditional manner of his death. To avoid falling into the hands + of the rebels, who laid siege to Nineveh, he built a huge pyre in + his palace, heaped it up with gold and silver and purple raiment, + and then burnt himself, his wife, his concubines, and his eunuchs + in the fire.<a id="noteref_504" name="noteref_504" href= + "#note_504"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">504</span></span></a> The + story is false of the historical Sardanapalus, that is, of the + great Assyrian king Ashurbanipal, but it is true of his brother + Shamashshumukin. Being appointed king of Babylon by Ashurbanipal, + he revolted against his suzerain and benefactor, and was besieged + by him in his capital. The siege was long and the resistance + desperate, for the Babylonians knew that they had no mercy to + expect from the ruthless Assyrians. But they were decimated by + famine and pestilence, and when the city could hold out no more, + King Shamashshumukin, determined not to fall alive into the hands + of his offended brother, shut himself up in his <span class= + "tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id= + "Pg174" class="tei tei-anchor"></a> palace, and there burned + himself to death, along with his wives, his children, his slaves, + and his treasures, at the very moment when the conquerors were + breaking in the gates.<a id="noteref_505" name="noteref_505" + href="#note_505"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">505</span></span></a> Not + many years afterwards the same tragedy was repeated at Nineveh + itself by Saracus or Sinsharishkun, the last king of Assyria. + Besieged by the rebel Nabopolassar, king of Babylon, and by + Cyaxares, king of the Medes, he burned himself in his palace. + That was the end of Nineveh and of the Assyrian empire.<a id= + "noteref_506" name="noteref_506" href="#note_506"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">506</span></span></a> + Thus Greek history preserved the memory of the catastrophe, but + transferred it from the real victims to the far more famous + Ashurbanipal, whose figure in after ages loomed vast and dim + against the setting sun of Assyrian glory.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc59" id="toc59"></a> <a name="pdf60" id="pdf60"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 2. The Burning of + Croesus.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Story that Cyrus intended to + burn Croesus alive. It is unlikely that the Persians would + thus have polluted the sacred element of fire.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + Oriental monarch who prepared at least to die in the flames was + Croesus, king of Lydia. Herodotus tells how the Persians under + Cyrus captured Sardes, the Lydian capital, and took Croesus + alive, and how Cyrus caused a great pyre to be erected, on which + he placed the captive monarch in fetters, and with him twice + seven Lydian youths. Fire was then applied to the pile, but at + the last moment Cyrus relented, a sudden shower extinguished the + flames, and Croesus was spared.<a id="noteref_507" name= + "noteref_507" href="#note_507"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">507</span></span></a> But + it is most improbable that the Persians, with their profound + reverence for the sanctity of fire, should have thought of + defiling the sacred element with the worst of all pollutions, the + contact of dead bodies.<a id="noteref_508" name="noteref_508" + href="#note_508"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">508</span></span></a> + Such an act would have seemed to them sacrilege of the deepest + dye. For to them fire was the earthly form of the <span class= + "tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id= + "Pg175" class="tei tei-anchor"></a> heavenly light, the eternal, + the infinite, the divine; death, on the other hand, was in their + opinion the main source of corruption and uncleanness. Hence they + took the most stringent precautions to guard the purity of fire + from the defilement of death.<a id="noteref_509" name= + "noteref_509" href="#note_509"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">509</span></span></a> If + a man or a dog died in a house where the holy fire burned, the + fire had to be removed from the house and kept away for nine + nights in winter or a month in summer before it might be brought + back; and if any man broke the rule by bringing back the fire + within the appointed time, he might be punished with two hundred + stripes.<a id="noteref_510" name="noteref_510" href= + "#note_510"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">510</span></span></a> As + for burning a corpse in the fire, it was the most heinous of all + sins, an invention of Ahriman, the devil; there was no atonement + for it, and it was punished with death.<a id="noteref_511" name= + "noteref_511" href="#note_511"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">511</span></span></a> Nor + did the law remain a dead letter. Down to the beginning of our + era the death penalty was inflicted on all who threw a corpse or + cow-dung on the fire, nay, even on such as blew on the fire with + their breath.<a id="noteref_512" name="noteref_512" href= + "#note_512"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">512</span></span></a> It + is hard, therefore, to believe that a Persian king should have + commanded his subjects to perpetrate a deed which he and they + viewed with horror as the most flagitious sacrilege + conceivable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The older and truer tradition + was that in the extremity of his fortunes Croesus attempted + to burn himself.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another and in + some respects truer version of the story of Croesus and Cyrus has + been preserved by two older witnesses—namely, by the Greek poet + Bacchylides, who was born some forty years after the event,<a id= + "noteref_513" name="noteref_513" href="#note_513"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">513</span></span></a> and + by a Greek artist who painted the scene on a red-figured vase + about, or soon after, the time of the poet's birth. Bacchylides + tells us that when the Persians captured Sardes, Croesus, unable + to brook the thought of slavery, caused a pyre to be erected in + front of his courtyard, mounted it with his wife and daughters, + and bade a page apply a light to the wood. A bright blaze shot + up, but Zeus extinguished it with rain from heaven, and + <span class="tei tei-pb" id="page176">[pg 176]</span><a name= + "Pg176" id="Pg176" class="tei tei-anchor"></a> Apollo of the + Golden Sword wafted the pious king and his daughters to the happy + land beyond the North Wind.<a id="noteref_514" name="noteref_514" + href="#note_514"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">514</span></span></a> In + like manner the vase-painter clearly represents the burning of + Croesus as a voluntary act, not as a punishment inflicted on him + by the conqueror. He lets us see the king enthroned upon the pyre + with a wreath of laurel on his head and a sceptre in one hand, + while with the other he is pouring a libation. An attendant is in + the act of applying to the pile two objects which have been + variously interpreted as torches to kindle the wood or whisks to + sprinkle holy water. The demeanour of the king is solemn and + composed: he seems to be performing a religious rite, not + suffering an ignominious death.<a id="noteref_515" name= + "noteref_515" href="#note_515"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">515</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus we may + fairly conclude with some eminent modern scholars<a id= + "noteref_516" name="noteref_516" href="#note_516"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">516</span></span></a> + that in the extremity of his fortunes Croesus prepared to meet + death like a king or a god in the flames. It was thus that + Hercules, from whom the old kings of Lydia claimed to be + sprung,<a id="noteref_517" name="noteref_517" href= + "#note_517"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">517</span></span></a> + ascended from earth to heaven: it was thus that Zimri, king of + Israel, passed beyond the reach of his enemies: it was thus that + Shamashshumukin, king of Babylon, escaped a brother's vengeance: + it was thus that the last king of Assyria expired in the ruins of + his capital; and it was thus that, sixty-six years after the + capture of Sardes, the Carthaginian king Hamilcar sought to + retrieve a lost battle by a hero's death.<a id="noteref_518" + name="noteref_518" href="#note_518"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">518</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Legend that Semiramis burnt + herself on a pyre.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Semiramis + herself, the legendary queen of Assyria, is said to have burnt + herself on a pyre out of grief at the death of a favourite + horse.<a id="noteref_519" name="noteref_519" href= + "#note_519"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">519</span></span></a> + Since there are strong grounds for regarding <span class= + "tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id= + "Pg177" class="tei tei-anchor"></a> the queen in her mythical + aspect as a form of Ishtar or Astarte,<a id="noteref_520" name= + "noteref_520" href="#note_520"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">520</span></span></a> the + legend that Semiramis died for love in the flames furnishes a + remarkable parallel to the traditionary death of the love-lorn + Dido, who herself appears to be simply an Avatar of the same + great Asiatic goddess.<a id="noteref_521" name="noteref_521" + href="#note_521"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">521</span></span></a> + When we compare these stories of the burning of Semiramis and + Dido with each other and with the historical cases of the burning + of Oriental monarchs, we may perhaps conclude that there was a + time when queens as well as kings were expected under certain + circumstances, perhaps on the death of their consort, to perish + in the fire. The conclusion can hardly be deemed extravagant when + we remember that the practice of burning widows to death survived + in India under English rule down to a time within living + memory.<a id="noteref_522" name="noteref_522" href= + "#note_522"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">522</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The</span> <span class= + "tei tei-q"><span style="font-size: 80%">“</span><span style= + "font-size: 80%">great burnings</span><span style= + "font-size: 80%">”</span></span><span style= + "font-size: 80%">for Jewish kings.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At Jerusalem + itself a reminiscence of the practice of burning kings, alive or + dead, appears to have lingered as late as the time of Isaiah, who + says: <span class="tei tei-q">“For Tophet is prepared of old; + yea, for the king it is made ready; he hath made it deep and + large: the pile thereof is fire and much wood; the breath of the + Lord, like a stream of brimstone, doth kindle it.”</span><a id= + "noteref_523" name="noteref_523" href="#note_523"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">523</span></span></a> We + know that <span class="tei tei-q">“great burnings”</span> were + <span class="tei tei-pb" id="page178">[pg 178]</span><a name= + "Pg178" id="Pg178" class="tei tei-anchor"></a> regularly made for + dead kings of Judah,<a id="noteref_524" name="noteref_524" href= + "#note_524"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">524</span></span></a> and + it can hardly be accidental that the place assigned by Isaiah to + the king's pyre is the very spot in the Valley of Hinnom where + the first-born children were actually burned by their parents in + honour of Moloch <span class="tei tei-q">“the King.”</span> The + exact site of the Valley of Hinnom is disputed, but all are + agreed in identifying it with one of the ravines which encircle + or intersect Jerusalem; and according to some eminent authorities + it was the one called by Josephus the Tyropoeon.<a id= + "noteref_525" name="noteref_525" href="#note_525"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">525</span></span></a> If + this last identification is correct, the valley where the + children were burned on a pyre lay immediately beneath the royal + palace and the temple. Perhaps the young victims died for God and + the king.<a id="noteref_526" name="noteref_526" href= + "#note_526"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">526</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The great burnings for Jewish + Rabbis at Meiron in Galilee.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With the + <span class="tei tei-q">“great burnings”</span> for dead Jewish + kings it seems worth while to compare the great burnings still + annually made for dead Jewish Rabbis at the lofty village of + Meiron in Galilee, the most famous and venerated place of + pilgrimage for Jews in modern Palestine. Here the tombs of the + Rabbis are hewn out of the rock, and here on the thirtieth of + April, the eve of May Day, multitudes of pilgrims, both men and + women, assemble and burn their offerings, which consist of + shawls, scarfs, handkerchiefs, books, and the like. These are + placed in two stone basins on the top of two low pillars, and + being drenched with oil and ignited they are consumed to ashes + amid the loud applause, shouts, and cries of the spectators. A + man has been known to pay as much as <span class="tei tei-pb" id= + "page179">[pg 179]</span><a name="Pg179" id="Pg179" class= + "tei tei-anchor"></a> two thousand piastres for the privilege of + being allowed to open the ceremony by burning a costly shawl. On + such occasions the solemn unmoved serenity of the Turkish + officials, who keep order, presents a striking contrast to the + intense excitement of the Jews.<a id="noteref_527" name= + "noteref_527" href="#note_527"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">527</span></span></a> + This curious ceremony may be explained by the widespread practice + of burning property for the use and benefit of the dead. So, to + take a single instance, the tyrant Periander collected the finest + raiment of all the women in Corinth and burned it in a pit for + his dead wife, who had sent him word by necromancy that she was + cold and naked in the other world, because the clothes he buried + with her had not been burnt.<a id="noteref_528" name= + "noteref_528" href="#note_528"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">528</span></span></a> In + like manner, perhaps, garments and other valuables may have been + consumed on the pyre for the use of the dead kings of Judah. In + Siam, the corpse of a king or queen is burned in a huge structure + resembling a permanent palace, which with its many-gabled and + high-pitched roofs and multitudinous tinselled spires, soaring to + a height of over two hundred feet, sometimes occupies an area of + about an acre.<a id="noteref_529" name="noteref_529" href= + "#note_529"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">529</span></span></a> The + blaze of such an enormous catafalque may resemble, even if it far + surpasses, the <span class="tei tei-q">“great burnings”</span> + for the Jewish kings.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc61" id="toc61"></a> <a name="pdf62" id="pdf62"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 3. Purification by + Fire.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Death by fire regarded by the + ancients as a kind of apotheosis. Fire was supposed to purge + away the mortal parts of men, leaving the immortal.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These events + and these traditions seem to prove that under certain + circumstances Oriental monarchs deliberately chose to burn + themselves to death. What were these circumstances? and what were + the consequences of the act? If the intention had merely been to + escape from the hands of a conqueror, an easier mode of death + would naturally have been chosen. There must have been a special + reason for electing to die by fire. The legendary death of + Hercules, the historical death of Hamilcar, and the picture of + Croesus enthroned in state on the pyre and pouring a libation, + all combine to indicate that to be burnt alive was regarded as a + solemn sacrifice, nay, more than that, as an apotheosis which + <span class="tei tei-pb" id="page180">[pg 180]</span><a name= + "Pg180" id="Pg180" class="tei tei-anchor"></a> raised the victim + to the rank of a god.<a id="noteref_530" name="noteref_530" href= + "#note_530"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">530</span></span></a> For + it is to be remembered that Hamilcar as well as Hercules was + worshipped after death. Fire, moreover, was regarded by the + ancients as a purgative so powerful that properly applied it + could burn away all that was mortal of a man, leaving only the + divine and immortal spirit behind. Hence we read of goddesses who + essayed to confer immortality on the infant sons of kings by + burning them in the fire by night; but their beneficent purpose + was always frustrated by the ignorant interposition of the mother + or father, who peeping into the room saw the child in the flames + and raised a cry of horror, thus disconcerting the goddess at her + magic rites. This story is told of Isis in the house of the king + of Byblus, of Demeter in the house of the king of Eleusis, and of + Thetis in the house of her mortal husband Peleus.<a id= + "noteref_531" name="noteref_531" href="#note_531"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">531</span></span></a> In + a slightly <span class="tei tei-pb" id="page181">[pg + 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a> + different way the witch Medea professed to give back to the old + their lost youth by boiling them with a hell-broth in her magic + cauldron;<a id="noteref_532" name="noteref_532" href= + "#note_532"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">532</span></span></a> and + when Pelops had been butchered and served up at a banquet of the + gods by his cruel father Tantalus, the divine beings, touched + with pity, plunged his mangled remains in a kettle, from which + after decoction he emerged alive and young.<a id="noteref_533" + name="noteref_533" href="#note_533"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">533</span></span></a> + <span class="tei tei-q">“Fire,”</span> says Jamblichus, + <span class="tei tei-q">“destroys the material part of + sacrifices, it purifies all things that are brought near it, + releasing them from the bonds of matter and, in virtue of the + purity of its nature, making them meet for communion with the + gods. So, too, it releases us from the bondage of corruption, it + likens us to the gods, it makes us meet for their friendship, and + it converts our material nature into an immaterial.”</span><a id= + "noteref_534" name="noteref_534" href="#note_534"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">534</span></span></a> + Thus we can understand why kings and commoners who claimed or + aspired to divinity should choose death by fire. It opened to + them the gates of heaven. The quack Peregrinus, who ended his + disreputable career in the flames at Olympia, gave out that after + death he would be turned into a spirit who would guard men from + the perils of the night; and, as Lucian remarked, no doubt there + were plenty of fools to believe him.<a id="noteref_535" name= + "noteref_535" href="#note_535"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">535</span></span></a> + According to one account, the Sicilian philosopher Empedocles, + who set up for being a god in his lifetime, leaped into the + crater of Etna in order to establish his claim to godhead.<a id= + "noteref_536" name="noteref_536" href="#note_536"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">536</span></span></a> + There is nothing incredible in the tradition. The crack-brained + philosopher, with his itch for notoriety, may well have done what + Indian fakirs<a id="noteref_537" name="noteref_537" href= + "#note_537"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">537</span></span></a> and + the brazen-faced mountebank Peregrinus did in antiquity, and what + Russian peasants and Chinese Buddhists have done in modern + times.<a id="noteref_538" name="noteref_538" href= + "#note_538"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">538</span></span></a> + There is no extremity to which fanaticism or vanity, or a mixture + of the two, will not impel its victims.</p> + </div><span class="tei tei-pb" id="page182">[pg 182]</span><a name= + "Pg182" id="Pg182" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc63" id="toc63"></a> <a name="pdf64" id="pdf64"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 4. The Divinity of Lydian + Kings.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Lydian kings seem to have + claimed divinity on the ground of their descent from + Hercules, the god of the double-axe and of the lion; and this + Lydian Hercules or Sandon appears to have been the same with + the Cilician Sandan. Lydian kings held responsible for the + weather and the crops.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But apart from + any general notions of the purificatory virtues of fire, the + kings of Lydia seem to have had a special reason for regarding + death in the flames as their appropriate end. For the ancient + dynasty of the Heraclids which preceded the house of Croesus on + the throne traced their descent from a god or hero whom the + Greeks called Hercules;<a id="noteref_539" name="noteref_539" + href="#note_539"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">539</span></span></a> and + this Lydian Hercules appears to have been identical in name and + in substance with the Cilician Hercules, whose effigy was + regularly burned on a great pyre at Tarsus. The Lydian Hercules + bore the name of Sandon;<a id="noteref_540" name="noteref_540" + href="#note_540"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">540</span></span></a> the + Cilician Hercules bore the name of Sandan, or perhaps rather of + Sandon, since Sandon is known from inscriptions and other + evidence to have been a Cilician name.<a id="noteref_541" name= + "noteref_541" href="#note_541"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">541</span></span></a> The + characteristic emblems of the Cilician Hercules were the lion and + the double-headed axe; and both these emblems meet us at Sardes + in connexion with the dynasty of the Heraclids. For the + double-headed axe was carried as part of the sacred regalia by + Lydian kings from the time of the legendary queen Omphale down to + the reign of Candaules, the last of the Heraclid kings. It is + said to have been given to Omphale by Hercules himself, and it + was apparently regarded as a palladium of the Heraclid + sovereignty; for after the dotard Candaules ceased to carry the + axe himself, and had handed it over to the keeping of a courtier, + a rebellion broke out, and the ancient dynasty of the Heraclids + came to an end. The new king Gyges did not attempt to carry the + old emblem of sovereignty; he dedicated it with other spoils to + Zeus in Caria. Hence the image of the Carian Zeus bore an axe in + his hand and received the epithet of Labrandeus, from + <span class="tei tei-foreign"><span style= + "font-style: italic">labrys</span></span>, the Lydian word for + <span class="tei tei-q">“axe.”</span><a id="noteref_542" name= + "noteref_542" href="#note_542"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">542</span></span></a> + Such is Plutarch's account; but we may <span class="tei tei-pb" + id="page183">[pg 183]</span><a name="Pg183" id="Pg183" class= + "tei tei-anchor"></a> suspect that Zeus, or rather the native god + whom the Greeks identified with Zeus, carried the axe long before + the time of Candaules. If, as is commonly supposed, the axe was + the symbol of the Asiatic thunder-god,<a id="noteref_543" name= + "noteref_543" href="#note_543"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">543</span></span></a> it + would be an appropriate emblem in the hand of kings, who are so + often expected to make rain, thunder, and lightning for the good + of their people. Whether the kings of Lydia were bound to make + thunder and rain we do not know; but at all events, like many + early monarchs, they seem to have been held responsible for the + weather and the crops. In the reign of Meles the country suffered + severely from dearth, so the people consulted an oracle, and the + deity laid the blame on the kings, one of whom had in former + years incurred the guilt of murder. The soothsayers accordingly + declared that King Meles, though his own hands were clean, must + be banished for three years in order that the taint of bloodshed + should be purged away. The king obeyed and retired to Babylon, + where he lived three years. In his absence the kingdom was + administered by a deputy, a certain Sadyattes, son of Cadys, who + traced his descent from Tylon.<a id="noteref_544" name= + "noteref_544" href="#note_544"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">544</span></span></a> As + to this Tylon we shall hear more presently. Again, we read that + the Lydians rejoiced greatly at the assassination of Spermus, + another of their kings, <span class="tei tei-q">“for he was very + wicked, and the land suffered from drought in his + reign.”</span><a id="noteref_545" name="noteref_545" href= + "#note_545"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">545</span></span></a> + Apparently, like the ancient Irish and many modern Africans, they + laid the drought at the king's door, and thought that he only got + what he deserved under the knife of the assassin.</p><span class= + "tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id= + "Pg184" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The lion-god of Lydia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With regard to + the lion, the other emblem of the Cilician Hercules, we are told + that the same king Meles, who was banished because of a dearth, + sought to make the acropolis of Sardes impregnable by carrying + round it a lion which a concubine had borne to him. Unfortunately + at a single point, where the precipices were such that it seemed + as if no human foot could scale them, he omitted to carry the + beast, and sure enough at that very point the Persians afterwards + clambered up into the citadel.<a id="noteref_546" name= + "noteref_546" href="#note_546"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">546</span></span></a> Now + Meles was one of the old Heraclid dynasty<a id="noteref_547" + name="noteref_547" href="#note_547"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">547</span></span></a> who + boasted their descent from the lion-hero Hercules; hence the + carrying of a lion round the acropolis was probably a form of + consecration intended to place the stronghold under the + guardianship of the lion-god, the hereditary deity of the royal + family. And the story that the king's concubine gave birth to a + lion's whelp suggests that the Lydian kings not only claimed + kinship with the beast, but posed as lions in their own persons + and passed off their sons as lion-cubs. Croesus dedicated at + Delphi a lion of pure gold, perhaps as a badge of Lydia,<a id= + "noteref_548" name="noteref_548" href="#note_548"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">548</span></span></a> and + Hercules with his lion's skin is a common type on coins of + Sardes.<a id="noteref_549" name="noteref_549" href= + "#note_549"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">549</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Identity of the Lydian and + Cilician Hercules.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the + death, or the attempted death, of Croesus on the pyre completes + the analogy between the Cilician and the Lydian Hercules. At + Tarsus and at Sardes we find the worship of a god whose symbols + were the lion and the double-headed axe, and who was burned on a + great pyre, either in effigy or in the person of a human + representative. The Greeks called him Hercules, but his native + name was Sandan or Sandon. At Sardes he seems to have been + personated by the kings, who carried the double-axe and perhaps + wore, like their ancestor Hercules, the lion's skin. We may + conjecture that at Tarsus also the royal family aped the + lion-god. At all events we know that Sandan, the name of the god, + entered into the names of Cilician <span class="tei tei-pb" id= + "page185">[pg 185]</span><a name="Pg185" id="Pg185" class= + "tei tei-anchor"></a> kings, and that in later times the priests + of Sandan at Tarsus wore the royal purple.<a id="noteref_550" + name="noteref_550" href="#note_550"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">550</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc65" id="toc65"></a> <a name="pdf66" id="pdf66"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 5. Hittite Gods at Tarsus and + Sardes.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Cilician and Lydian Hercules + (Sandan or Sandon) seems to have been a Hittite deity.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now we have + traced the religion of Tarsus back by a double thread to the + Hittite religion of Cappadocia. One thread joins the Baal of + Tarsus, with his grapes and his corn, to the god of Ibreez. The + other thread unites the Sandan of Tarsus, with his lion and his + double axe, to the similar figure at Boghaz-Keui. Without being + unduly fanciful, therefore, we may surmise that the + Sandon-Hercules of Lydia was also a Hittite god, and that the + Heraclid dynasty of Lydia were of Hittite blood. Certainly the + influence, if not the rule, of the Hittites extended to Lydia; + for at least two rock-carvings accompanied by Hittite + inscriptions are still to be seen in the country. Both of them + attracted the attention of the ancient Greeks. One of them + represents a god or warrior in Hittite costume armed with a spear + and bow. It is carved on the face of a grey rock, which stands + out conspicuous on a bushy hillside, where an old road runs + through a glen from the valley of the Hermus to the valley of the + Cayster. The place is now called Kara-Bel. Herodotus thought that + the figure represented the Egyptian king and conqueror + Sesostris.<a id="noteref_551" name="noteref_551" href= + "#note_551"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">551</span></span></a> The + other monument is a colossal seated figure of the Mother of the + Gods, locally known in antiquity as Mother Plastene. It is hewn + out of the solid rock and occupies a large niche in the face of a + cliff at the steep northern foot of Mount Sipylus.<a id= + "noteref_552" name="noteref_552" href="#note_552"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">552</span></span></a> + Thus it would seem that at some time or other the Hittites + carried their arms to the shores of the Aegean. There is no + improbability, therefore, in the view that a Hittite dynasty may + have reigned at Sardes.<a id="noteref_553" name="noteref_553" + href="#note_553"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">553</span></span></a></p> + </div><span class="tei tei-pb" id="page186">[pg 186]</span><a name= + "Pg186" id="Pg186" class="tei tei-anchor"></a> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc67" id="toc67"></a> <a name="pdf68" id="pdf68"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 6. The Resurrection of + Tylon.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Death and resurrection of the + Lydian hero Tylon. Feast of the Golden Flower at + Sardes.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The burning of + Sandan, like that of Melcarth,<a id="noteref_554" name= + "noteref_554" href="#note_554"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">554</span></span></a> was + probably followed by a ceremony of his resurrection or awakening, + to indicate that the divine life was not extinct, but had only + assumed a fresher and purer form. Of that resurrection we have, + so far as I am aware, no direct evidence. In default of it, + however, there is a tale of a local Lydian hero called Tylon or + Tylus, who was killed and brought to life again. The story runs + thus. Tylon or Tylus was a son of Earth.<a id="noteref_555" name= + "noteref_555" href="#note_555"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">555</span></span></a> One + day as he was walking on the banks of the Hermus a serpent stung + and killed him. His distressed sister Moire had recourse to a + giant named Damasen, who attacked and slew the serpent. But the + serpent's mate culled a herb, <span class="tei tei-q">“the flower + of Zeus”</span> in the woods, and bringing it in her mouth put it + to the lips of the dead serpent, which immediately revived. In + her turn Moire took the hint and restored her brother Tylon to + life by touching him with the same plant.<a id="noteref_556" + name="noteref_556" href="#note_556"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">556</span></span></a> A + similar incident occurs in many folk-tales. Serpents are often + credited with a knowledge of life-giving plants.<a id= + "noteref_557" name="noteref_557" href="#note_557"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">557</span></span></a> But + Tylon seems to have been more than a mere hero of fairy-tales. He + was closely associated with Sardes, for he figures on the coins + of the city along with his champion Damasen or Masnes, the dead + serpent, and the life-giving branch.<a id="noteref_558" name= + "noteref_558" href="#note_558"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">558</span></span></a> And + <span class="tei tei-pb" id="page187">[pg 187]</span><a name= + "Pg187" id="Pg187" class="tei tei-anchor"></a> he was related in + various ways to the royal family of Lydia; for his daughter + married Cotys, one of the earliest kings of the country,<a id= + "noteref_559" name="noteref_559" href="#note_559"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">559</span></span></a> and + a descendant of his acted as regent during the banishment of King + Meles.<a id="noteref_560" name="noteref_560" href= + "#note_560"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">560</span></span></a> It + has been suggested that the story of his death and resurrection + was acted as a pageant to symbolize the revival of plant life in + spring.<a id="noteref_561" name="noteref_561" href= + "#note_561"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">561</span></span></a> At + all events, a festival called the Feast of the Golden Flower was + celebrated in honour of Persephone at Sardes,<a id="noteref_562" + name="noteref_562" href="#note_562"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">562</span></span></a> + probably in one of the vernal months, and the revival of the hero + and of the goddess may well have been represented together. The + Golden Flower of the Festival would then be the <span class= + "tei tei-q">“flower of Zeus”</span> of the legend, perhaps the + yellow crocus of nature or rather her more gorgeous sister, the + Oriental saffron. For saffron grew in great abundance at the + Corycian cave of Zeus;<a id="noteref_563" name="noteref_563" + href="#note_563"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">563</span></span></a> and + it is an elegant conjecture, if it is nothing more, that the very + name of the place meant <span class="tei tei-q">“the Crocus + Cave.”</span><a id="noteref_564" name="noteref_564" href= + "#note_564"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">564</span></span></a> + However, on the coins of Sardes the magical plant seems to be a + branch rather than a blossom, a Golden Bough rather than a Golden + Flower.</p> + </div> + </div><span class="tei tei-pb" id="page188">[pg 188]</span><a name= + "Pg188" id="Pg188" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc69" id="toc69"></a> <a name="pdf70" id="pdf70"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter VIII. Volcanic + Religion.</span></h2> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc71" id="toc71"></a> <a name="pdf72" id="pdf72"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 1. The Burning of a + God.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The custom of burning a god may + have been intended to recruit his divine energies.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus it + appears that a custom of burning a god in effigy or in the person + of a human representative was practised by at least two peoples + of Western Asia, the Phoenicians and the Hittites. Whether they + both developed the custom independently, or whether one of them + adopted it from the other, we cannot say. And their reasons for + celebrating a rite which to us seems strange and monstrous are + also obscure. In the preceding inquiry some grounds have been + adduced for thinking that the practice was based on a conception + of the purifying virtue of fire, which, by destroying the + corruptible and perishable elements of man, was supposed to fit + him for union with the imperishable and the divine. Now to people + who created their gods in their own likeness, and imagined them + subject to the same law of decadence and death, the idea would + naturally occur that fire might do for the gods what it was + believed to do for men, that it could purge them of the taint of + corruption and decay, could sift the mortal from the immortal in + their composition, and so endow them with eternal youth. Hence a + custom might arise of subjecting the deities themselves, or the + more important of them, to an ordeal of fire for the purpose of + refreshing and renovating those creative energies on the + maintenance of which so much depended. To the coarse apprehension + of the uninstructed and unsympathetic observer the solemn rite + might easily wear a very different aspect. According as he was of + a pious or of a sceptical turn of mind, he might <span class= + "tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id= + "Pg189" class="tei tei-anchor"></a> denounce it as a sacrilege or + deride it as an absurdity. <span class="tei tei-q">“To burn the + god whom you worship,”</span> he might say, <span class= + "tei tei-q">“is the height of impiety and of folly. If you + succeed in the attempt, you kill him and deprive yourselves of + his valuable services. If you fail, you have mortally offended + him, and sooner or later he will visit you with his severe + displeasure.”</span> To this the worshipper, if he was patient + and polite, might listen with a smile of indulgent pity for the + ignorance and obtuseness of the critic. <span class= + "tei tei-q">“You are much mistaken,”</span> he might observe, + <span class="tei tei-q">“in imagining that we expect or attempt + to kill the god whom we adore. The idea of such a thing is as + repugnant to us as to you. Our intention is precisely the + opposite of that which you attribute to us. Far from wishing to + destroy the deity, we desire to make him live for ever, to place + him beyond the reach of that process of degeneration and final + dissolution to which all things here below appear by their nature + to be subject. He does not die in the fire. Oh no! Only the + corruptible and mortal part of him perishes in the flames: all + that is incorruptible and immortal of him will survive the purer + and stronger for being freed from the contagion of baser + elements. That little heap of ashes which you see there is not + our god. It is only the skin which he has sloughed, the husk + which he has cast. He himself is far away, in the clouds of + heaven, in the depths of earth, in the running waters, in the + tree and the flower, in the corn and the vine. We do not see him + face to face, but every year he manifests his divine life afresh + in the blossoms of spring and the fruits of autumn. We eat of his + broken body in bread. We drink of his shed blood in the juice of + the grape.”</span></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc73" id="toc73"></a> <a name="pdf74" id="pdf74"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 2. The Volcanic Region of + Cappadocia.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The custom of burning a god may + have stood in some relation to volcanic phenomena.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some such + train of reasoning may suffice to explain, though naturally not + to justify, the custom which we bluntly call the burning of a + god. Yet it is worth while to ask whether in the development of + the practice these general considerations may not have been + reinforced or modified by special circumstances; for example, by + the natural features of the country where the custom grew up. For + the history <span class="tei tei-pb" id="page190">[pg + 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a> + of religion, like that of all other human institutions, has been + profoundly affected by local conditions, and cannot be fully + understood apart from them. Now Asia Minor, the region where the + practice in question appears to have been widely diffused, has + from time immemorial been subjected to the action of volcanic + forces on a great scale. It is true that, so far as the memory of + man goes back, the craters of its volcanoes have been extinct, + but the vestiges of their dead or slumbering fires are to be seen + in many places, and the country has been shaken and rent at + intervals by tremendous earthquakes. These phenomena cannot fail + to have impressed the imagination of the inhabitants, and thereby + to have left some mark on their religion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The great extinct volcano Mount + Argaeus in Cappadocia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + extinct volcanoes of Anatolia the greatest is Mount Argaeus, in + the centre of Cappadocia, the heart of the old Hittite country. + It is indeed the highest point of Asia Minor, and one of the + loftiest mountains known to the ancients; for in height it falls + not very far short of Mount Blanc. Towering abruptly in a huge + pyramid from the plain, it is a conspicuous object for miles on + miles. Its top is white with eternal snow, and in antiquity its + lower slopes were clothed with dense forests, from which the + inhabitants of the treeless Cappadocian plains drew their supply + of timber. In these woods, and in the low grounds at the foot of + the mountain, the languishing fires of the volcano manifested + themselves as late as the beginning of our era. The ground was + treacherous. Under a grassy surface there lurked pits of fire, + into which stray cattle and unwary travellers often fell. + Experienced woodmen used great caution when they went to fell + trees in the forest. Elsewhere the soil was marshy, and flames + were seen to play over it at night.<a id="noteref_565" name= + "noteref_565" href="#note_565"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">565</span></span></a> + Superstitious fancies no doubt <span class="tei tei-pb" id= + "page191">[pg 191]</span><a name="Pg191" id="Pg191" class= + "tei tei-anchor"></a> gathered thick around these perilous spots, + but what shape they took we cannot say. Nor do we know whether + sacrifices were offered on the top of the mountain, though a + curious discovery may perhaps be thought to indicate that they + were. Sharp and lofty pinnacles of red porphyry, inaccessible to + the climber, rise in imposing grandeur from the eternal snow of + the summit, and here Mr. Tozer found that the rock had been + perforated in various places with human habitations. One such + rock-hewn dwelling winds inward for a considerable distance; rude + niches are hollowed in its sides, and on its roof and walls may + be seen the marks of tools.<a id="noteref_566" name="noteref_566" + href="#note_566"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">566</span></span></a> The + ancients certainly did not climb mountains for pleasure or + health, and it is difficult to imagine that any motive but + superstition should have led them to provide dwellings in such a + place. These rock-cut chambers may have been shelters for priests + charged with the performance of religious or magical rites on the + summit.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc75" id="toc75"></a> <a name="pdf76" id="pdf76"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 3. Fire-Worship in + Cappadocia.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Persian fire-worship in + Cappadocia. Worship of natural fires which burn perpetually. + The perpetual fires of Baku.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Under the + Persian rule Cappadocia became, and long continued to be, a great + seat of the Zoroastrian fire-worship. In the time of Strabo, + about the beginning of our era, the votaries of that faith and + their temples were still numerous in the country. The perpetual + fire burned on an altar, surrounded by a heap of ashes, in the + middle of the temple; and the priests daily chanted their liturgy + before it, holding in their hands a bundle of myrtle rods and + wearing on their heads tall felt caps with cheek-pieces which + covered their lips, lest they should defile the sacred flame with + their breath.<a id="noteref_567" name="noteref_567" href= + "#note_567"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">567</span></span></a> It + is reasonable to suppose that the natural fires which burned + perpetually on the outskirts of Mount Argaeus attracted the + devotion of the disciples of Zoroaster, for elsewhere similar + fires have been the object of religious <span class="tei tei-pb" + id="page192">[pg 192]</span><a name="Pg192" id="Pg192" class= + "tei tei-anchor"></a> reverence down to modern times. Thus at + Jualamukhi, on the lower slopes of the Himalayas, jets of + combustible gas issue from the earth; and a great Hindoo temple, + the resort of many pilgrims, is built over them. The perpetual + flame, which is of a reddish hue and emits an aromatic perfume, + rises from a pit in the fore-court of the sanctuary. The + worshippers deliver their gifts, consisting usually of flowers, + to the attendant fakirs, who first hold them over the flame and + then cast them into the body of the temple.<a id="noteref_568" + name="noteref_568" href="#note_568"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">568</span></span></a> + Again, Hindoo pilgrims make their way with great difficulty to + Baku on the Caspian, in order to worship the everlasting fires + which there issue from the beds of petroleum. The sacred spot is + about ten miles to the north-east of the city. An English + traveller, who visited Baku in the middle of the eighteenth + century, has thus described the place and the worship. + <span class="tei tei-q">“There are several ancient temples built + with stone, supposed to have been all dedicated to fire; most of + them are arched vaults, not above ten to fifteen feet high. + Amongst others there is a little temple, in which the Indians now + worship; near the altar, about three feet high, is a large hollow + cane, from the end of which issues a blue flame, in colour and + gentleness not unlike a lamp that burns with spirits, but + seemingly more pure. These Indians affirm that this flame has + continued ever since the flood, and they believe it will last to + the end of the world; that if it was resisted or suppressed in + that place, it would rise in some other. Here are generally forty + or fifty of these poor devotees, who come on a pilgrimage from + their own country, and subsist upon wild sallary, and a kind of + Jerusalem artichoke, which are very good food, with other herbs + and roots, found a little to the northward. Their business is to + make expiation, not for their own sins only, but for those of + others; and they continue the longer time, in proportion to the + number of persons for whom they have engaged to pray. They mark + their foreheads with saffron, and have a great veneration for a + red cow.”</span><a id="noteref_569" name="noteref_569" href= + "#note_569"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">569</span></span></a> + Thus it <span class="tei tei-pb" id="page193">[pg + 193]</span><a name="Pg193" id="Pg193" class="tei tei-anchor"></a> + would seem that a purifying virtue is attributed to the sacred + flame, since pilgrims come to it from far to expiate sin.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc77" id="toc77"></a> <a name="pdf78" id="pdf78"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 4. The Burnt Land of + Lydia.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Burnt Land of Lydia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + volcanic region of Asia Minor is the district of Lydia, to which, + on account of its remarkable appearance, the Greeks gave the name + of the Burnt Land. It lies to the east of Sardes in the upper + valley of the Hermus, and covers an area of about fifty miles by + forty. As described by Strabo, the country was wholly treeless + except for the vines, which produced a wine inferior to none of + the most famous vintages of antiquity. The surface of the plains + was like ashes; the hills were composed of black stone, as if + they had been scorched by fire. Some people laid the scene of + Typhon's battle with the gods in this Black Country, and supposed + that it had been burnt by the thunderbolts hurled from heaven at + the impious monster. The philosophic Strabo, however, held that + the fires which had wrought this havoc were subterranean, not + celestial, and he pointed to three craters, at intervals of about + four miles, each in a hill of scoriae which he supposed to have + been once molten matter ejected by the volcanoes.<a id= + "noteref_570" name="noteref_570" href="#note_570"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">570</span></span></a> His + observation and his theory have both been confirmed by modern + science. The three extinct volcanoes to which he referred are + still conspicuous features of the landscape. Each is a black cone + of loose cinders, scoriae, and ashes, with steep sides and a deep + crater. From each a flood of rugged black lava has flowed forth, + bursting out at the foot of the cone, and then rushing down the + dale to the bed of the Hermus. The dark streams follow all the + sinuosities of the valleys, their sombre hue contrasting with the + rich verdure of the surrounding landscape. Their surface, broken + into a thousand fantastic forms, resembles a sea lashed into fury + by a gale, and then suddenly hardened into <span class= + "tei tei-pb" id="page194">[pg 194]</span><a name="Pg194" id= + "Pg194" class="tei tei-anchor"></a> stone. Regarded from the + geological point of view, these black cones of cinders and these + black rivers of lava are of comparatively recent formation. + Exposure to the weather for thousands of years has not yet + softened their asperities and decomposed them into vegetable + mould; they are as hard and ungenial as if the volcanic stream + had ceased to flow but yesterday. But in the same district there + are upwards of thirty other volcanic cones, whose greater age is + proved by their softened forms, their smoother sides, and their + mantle of vegetation. Some of them are planted with vineyards to + their summits.<a id="noteref_571" name="noteref_571" href= + "#note_571"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">571</span></span></a> + Thus the volcanic soil is still as favourable to the cultivation + of the vine as it was in antiquity. The relation between the two + was noted by the ancients. Strabo compares the vines of the Burnt + Land with the vineyards of Catania fertilized by the ashes of + Mount Etna; and he tells us that some ingenious persons explained + the fire-born Dionysus as a myth of the grapes fostered by + volcanic agency.<a id="noteref_572" name="noteref_572" href= + "#note_572"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">572</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc79" id="toc79"></a> <a name="pdf80" id="pdf80"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 5. The Earthquake + God.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Earthquakes in Asia Minor. + Worship of Poseidon, the earthquake god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the + inhabitants of these regions were reminded of the slumbering + fires by other and less agreeable tokens than the generous juice + of their grapes. For not the Burnt Land only but the country to + the south, including the whole valley of the Maeander, was + subject to frequent and violent shocks of earthquake. The soil + was loose, friable, and full of salts, the ground hollow, + undermined by fire and water. In particular the city of + Philadelphia was a great centre of disturbance. The shocks there, + we are told, were continuous. The houses rocked, the walls + cracked and gaped; the few inhabitants were kept busy repairing + the breaches or buttressing and propping the edifices which + threatened to tumble <span class="tei tei-pb" id="page195">[pg + 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a> + about their ears. Most of the citizens, indeed, had the prudence + to dwell dispersed on their farms. It was a marvel, says Strabo, + that such a city should have any inhabitants at all, and a still + greater marvel that it should ever have been built.<a id= + "noteref_573" name="noteref_573" href="#note_573"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">573</span></span></a> + However, by a wise dispensation of Providence, the earthquakes + which shook the foundations of their houses only strengthened + those of their faith. The people of Apameia, whose town was + repeatedly devastated, paid their devotions with great fervour to + Poseidon, the earthquake god.<a id="noteref_574" name= + "noteref_574" href="#note_574"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">574</span></span></a> + Again, the island of Santorin, in the Greek Archipelago, has been + for thousands of years a great theatre of volcanic activity. On + one occasion the waters of the bay boiled and flamed for four + days, and an island composed of red-hot matter rose gradually, as + if hoisted by machinery, above the waves. It happened that the + sovereignty of the seas was then with the Rhodians, those + merchant-princes whose prudent policy, strict but benevolent + oligarchy, and beautiful island-city, rich with accumulated + treasures of native art, rendered them in a sense the Venetians + of the ancient world. So when the ebullition and heat of the + eruption had subsided, their sea-captains landed in the new + island, and founded a sanctuary of Poseidon the Establisher or + Securer,<a id="noteref_575" name="noteref_575" href= + "#note_575"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">575</span></span></a> a + complimentary epithet often bestowed on him as a hint not to + shake the earth more than he could conveniently help.<a id= + "noteref_576" name="noteref_576" href="#note_576"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">576</span></span></a> In + many <span class="tei tei-pb" id="page196">[pg + 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a> + places people sacrificed to Poseidon the Establisher, in the hope + that he would be as good as his name and not bring down their + houses on their heads.<a id="noteref_577" name="noteref_577" + href="#note_577"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">577</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Spartan propitiation of Poseidon + during an earthquake.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + instance of a Greek attempt to quiet the perturbed spirit + underground is instructive, because similar efforts are still + made by savages in similar circumstances. Once when a Spartan + army under King Agesipolis had taken the field, it chanced that + the ground under their feet was shaken by an earthquake. It was + evening, and the king was at mess with the officers of his staff. + No sooner did they feel the shock than, with great presence of + mind, they rose from their dinner and struck up a popular hymn in + honour of Poseidon. The soldiers outside the tent took up the + strain, and soon the whole army joined in the sacred + melody.<a id="noteref_578" name="noteref_578" href= + "#note_578"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">578</span></span></a> It + is not said whether the flute-band, which always played the + Spartan redcoats into action,<a id="noteref_579" name= + "noteref_579" href="#note_579"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">579</span></span></a> + accompanied the deep voices of the men with its shrill music. At + all events, the intention of this service of praise, addressed to + the earth-shaking god, can only have been to prevail on him to + stop. I have spoken of the Spartan redcoats because the uniform + of Spartan soldiers was red.<a id="noteref_580" name= + "noteref_580" href="#note_580"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">580</span></span></a> As + they fought in an extended, not a deep, formation, a Spartan line + of battle must always have been, what the British used to be, a + thin red line. It was in this order, and no doubt with the music + <span class="tei tei-pb" id="page197">[pg 197]</span><a name= + "Pg197" id="Pg197" class="tei tei-anchor"></a> playing and the + sun flashing on their arms, that they advanced to meet the + Persians at Thermopylae. Like Cromwell's Ironsides, these men + could fight as well as sing psalms.<a id="noteref_581" name= + "noteref_581" href="#note_581"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">581</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Modes of stopping an earthquake + by informing the god or giant that there are still men on the + earth.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the + Spartans imagined that they could stop an earthquake by a + soldiers' chorus, their theory and practice resembled those of + many other barbarians. Thus the people of Timor, in the East + Indies, think that the earth rests on the shoulder of a mighty + giant, and that when he is weary of bearing it on one shoulder he + shifts it to the other, and so causes the ground to quake. At + such times, accordingly, they all shout at the top of their + voices to let him know that there are still people on the earth; + for otherwise they fear lest, impatient of his burden, he might + tip it into the sea.<a id="noteref_582" name="noteref_582" href= + "#note_582"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">582</span></span></a> The + Manichaeans held a precisely similar theory of earthquakes, + except that according to them the weary giant transferred his + burden from one shoulder to the other at the end of every thirty + years,<a id="noteref_583" name="noteref_583" href= + "#note_583"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">583</span></span></a> a + view which, at all events, points to the observation of a cycle + in the recurrence of earthquake shocks. But we are not told that + these heretics reduced an absurd theory to an absurd practice by + raising a shout in <span class="tei tei-pb" id="page198">[pg + 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a> + order to remind the earth-shaker of the inconvenience he was + putting them to. However, both the theory and the practice are to + be found in full force in various parts of the East Indies. When + the Balinese and the Sundanese feel an earthquake they cry out, + <span class="tei tei-q">“Still alive,”</span> or <span class= + "tei tei-q">“We still live,”</span> to acquaint the earth-shaking + god or giant with their existence.<a id="noteref_584" name= + "noteref_584" href="#note_584"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">584</span></span></a> The + natives of Leti, Moa, and Lakor, islands of the Indian + Archipelago, imagine that earthquakes are caused by Grandmother + Earth in order to ascertain whether her descendants are still to + the fore. So they make loud noises for the purpose of satisfying + her grandmotherly solicitude.<a id="noteref_585" name= + "noteref_585" href="#note_585"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">585</span></span></a> The + Tami of German New Guinea ascribe earthquakes to a certain old + Panku who sits under a great rock; when he stirs, the earth + quakes. If the shock lasts a long time they beat on the ground + with palm-branches, saying, <span class="tei tei-q">“You down + there! easy a little! We men are still here.”</span><a id= + "noteref_586" name="noteref_586" href="#note_586"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">586</span></span></a> The + Shans of Burma are taught by Buddhist monks that under the world + there sleeps a great fish with his tail in his mouth, but + sometimes he wakes, bites his tail, and quivering with pain + causes the ground to quiver and shake likewise. That is the cause + of great earthquakes. But the cause of little earthquakes is + different. These are produced by little men who live underground + and sometimes feeling lonely knock on the roof of the world over + their heads; these knockings we perceive as slight shocks of + earthquakes. When Shans feel such a shock, they run out of their + houses, kneel down, and answer the little men saying, + <span class="tei tei-q">“We are here! We are here!”</span><a id= + "noteref_587" name="noteref_587" href="#note_587"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">587</span></span></a> + Earthquakes are common in the Pampa del Sacramento of Eastern + Peru. The Conibos, a tribe of Indians on the left bank of the + great Ucayali River, attribute these disturbances to the creator, + who usually resides in heaven, but comes down from time to time + to see whether the work of his hands still exists. The result of + his descent is an earthquake. So when one happens, these Indians + rush out <span class="tei tei-pb" id="page199">[pg + 199]</span><a name="Pg199" id="Pg199" class="tei tei-anchor"></a> + of their huts with extravagant gestures shouting, as if in answer + to a question, <span class="tei tei-q">“A moment, a moment, here + I am, father, here I am!”</span> Their intention is, no doubt, to + assure their heavenly father that they are still alive, and that + he may return to his mansion on high with an easy mind. They + never remember the creator nor pay him any heed except at an + earthquake.<a id="noteref_588" name="noteref_588" href= + "#note_588"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">588</span></span></a> In + Africa the Atonga tribe of Lake Nyassa used to believe that an + earthquake was the voice of God calling to inquire whether his + people were all there. So when the rumble was heard underground + they all shouted in answer, <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Ye, + ye</span></span>,”</span> and some of them went to the mortars + used for pounding corn and beat on them with pestles. They + thought that if any one of them did not thus answer to the divine + call he would die.<a id="noteref_589" name="noteref_589" href= + "#note_589"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">589</span></span></a> In + Ourwira the people think that an earthquake is caused by a dead + sultan marching past underground; so they stand up to do him + honour, and some raise their hands to the salute. Were they to + omit these marks of respect to the deceased, they would run the + risk of being swallowed up alive.<a id="noteref_590" name= + "noteref_590" href="#note_590"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">590</span></span></a> The + Baganda of Central Africa used to attribute earthquakes to a + certain god named Musisi, who lived underground and set the earth + in a tremor when he moved about. At such times persons who had + fetishes to hand patted them and begged the god to be still; + women who were with child patted their bellies to keep the god + from taking either their own life or that of their unborn babes; + others raised a shrill cry to induce him to remain quiet.<a id= + "noteref_591" name="noteref_591" href="#note_591"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">591</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Conduct of the Bataks during an + earthquake.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the + Bataks of Sumatra feel an earthquake they shout <span class= + "tei tei-q">“The handle! The handle!”</span> The meaning of the + cry is variously explained. Some say that it contains a delicate + allusion to the sword which is thrust up to the hilt into the + body of the demon or serpent who shakes the earth. Thus explained + the words are a jeer or taunt levelled at that mischievous + being.<a id="noteref_592" name="noteref_592" href= + "#note_592"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">592</span></span></a> + Others say that when Batara-guru, the <span class="tei tei-pb" + id="page200">[pg 200]</span><a name="Pg200" id="Pg200" class= + "tei tei-anchor"></a> creator, was about to fashion the earth he + began by building a raft, which he commanded a certain + Naga-padoha to support. While he was hard at work his chisel + broke, and at the same moment Naga-padoha budged under his + burden. Therefore Batara-guru said, <span class="tei tei-q">“Hold + hard a moment! The handle of the chisel is broken off.”</span> + And that is why the Bataks call out <span class="tei tei-q">“The + handle of the chisel”</span> during an earthquake. They believe + that the deluded Naga-padoha will take the words for the voice of + the creator, and that he will hold hard accordingly.<a id= + "noteref_593" name="noteref_593" href="#note_593"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">593</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Various modes of prevailing upon + the earthquake god to stop.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the earth + quakes in some parts of Celebes, it is said that all the + inhabitants of a village will rush out of their houses and grub + up grass by handfuls in order to attract the attention of the + earth-spirit, who, feeling his hair thus torn out by the roots, + will be painfully conscious that there are still people above + ground.<a id="noteref_594" name="noteref_594" href= + "#note_594"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">594</span></span></a> So + in Samoa, during shocks of earthquake, the natives sometimes ran + and threw themselves on the ground, gnawed the earth, and shouted + frantically to the earthquake god Mafuie to desist lest he should + shake the earth to pieces.<a id="noteref_595" name="noteref_595" + href="#note_595"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">595</span></span></a> + They consoled themselves with the thought that Mafuie has only + one arm, saying, <span class="tei tei-q">“If he had two, what a + shake he would give!”</span><a id="noteref_596" name= + "noteref_596" href="#note_596"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">596</span></span></a> The + Bagobos of the Philippine Islands believe that the earth rests on + a great post, which a large serpent is trying to remove. When the + serpent shakes the post, the earth quakes. At such times the + Bagobos beat their dogs to make them howl, for the howling of the + animals frightens the serpent, and he stops shaking the post. + Hence so long as an earthquake lasts the howls of dogs may be + heard to proceed from every house in a Bagobo village.<a id= + "noteref_597" name="noteref_597" href="#note_597"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">597</span></span></a> The + Tongans think that the earth is supported on the prostrate + <span class="tei tei-pb" id="page201">[pg 201]</span><a name= + "Pg201" id="Pg201" class="tei tei-anchor"></a> form of the god + Móooi. When he is tired of lying in one posture, he tries to turn + himself about, and that causes an earthquake. Then the people + shout and beat the ground with sticks to make him lie + still.<a id="noteref_598" name="noteref_598" href= + "#note_598"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">598</span></span></a> + During an earthquake the Burmese make a great uproar, beating the + walls of their houses and shouting, to frighten away the evil + genius who is shaking the earth.<a id="noteref_599" name= + "noteref_599" href="#note_599"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">599</span></span></a> On + a like occasion and for a like purpose some natives of the + Gazelle Peninsula in New Britain beat drums and blow on + shells.<a id="noteref_600" name="noteref_600" href= + "#note_600"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">600</span></span></a> The + Dorasques, an Indian tribe of Panama, believed that the volcano + of Chiriqui was inhabited by a powerful spirit, who, in his + anger, caused an earthquake. At such times the Indians shot + volleys of arrows in the direction of the volcano to terrify him + and make him desist.<a id="noteref_601" name="noteref_601" href= + "#note_601"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">601</span></span></a> + Some of the Peruvian Indians regarded an earthquake as a sign + that the gods were thirsty, so they poured water on the + ground.<a id="noteref_602" name="noteref_602" href= + "#note_602"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">602</span></span></a> In + Ashantee several persons used to be put to death after an + earthquake; they were slain as a sacrifice to Sasabonsun, the + earthquake god, in the hope of satiating his cruelty for a time. + Houses which had been thrown down or damaged by an earthquake + were sprinkled with human blood before they were rebuilt. When + part of the wall of the king's house at Coomassie was knocked + down by an earthquake, fifty young girls were slaughtered, and + the mud to be used in the repairs was kneaded with their + blood.<a id="noteref_603" name="noteref_603" href= + "#note_603"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">603</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Religious and moral effects of + earthquakes.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">An English + resident in Fiji attributed a sudden access of piety in Kantavu, + one of the islands, to a tremendous earthquake which destroyed + many of the natives. The Fijians think that their islands rest on + a god, who causes earthquakes by turning over in his sleep. So + they sacrifice to him things of great value in order that he may + turn as gently as possible.<a id="noteref_604" name="noteref_604" + href="#note_604"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">604</span></span></a> In + Nias a violent earthquake has a salutary <span class="tei tei-pb" + id="page202">[pg 202]</span><a name="Pg202" id="Pg202" class= + "tei tei-anchor"></a> effect on the morals of the natives. They + suppose that it is brought about by a certain Batoo Bedano, who + intends to destroy the earth because of the iniquity of mankind. + So they assemble and fashion a great image out of the trunk of a + tree. They make offerings, they confess their sins, they correct + the fraudulent weights and measures, they vow to do better in the + future, they implore mercy, and if the earth has gaped, they + throw a little gold into the fissure. But when the danger is + over, all their fine vows and promises are soon forgotten.<a id= + "noteref_605" name="noteref_605" href="#note_605"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">605</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The god of the sea and of the + earthquake naturally conceived as one.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may surmise + that in those Greek lands which have suffered severely from + earthquakes, such as Achaia and the western coasts of Asia Minor, + Poseidon was worshipped not less as an earthquake god than as a + sea-god.<a id="noteref_606" name="noteref_606" href= + "#note_606"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">606</span></span></a> It + is to be remembered that an earthquake is often accompanied by a + tremendous wave which comes rolling in like a mountain from the + sea, swamping the country far and wide; indeed on the coasts of + Chili and Peru, which have often been devastated by both, the + wave is said to be even more dreaded than the earthquake.<a id= + "noteref_607" name="noteref_607" href="#note_607"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">607</span></span></a> The + Greeks often experienced this combination of catastrophes, this + conspiracy, as it were, of earth and sea against the life and + works of man.<a id="noteref_608" name="noteref_608" href= + "#note_608"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">608</span></span></a> + <span class="tei tei-pb" id="page203">[pg 203]</span><a name= + "Pg203" id="Pg203" class="tei tei-anchor"></a> It was thus that + Helice, on the coast of Achaia, perished with all its inhabitants + on a winter night, overwhelmed by the billows; and its + destruction was set down to the wrath of Poseidon.<a id= + "noteref_609" name="noteref_609" href="#note_609"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">609</span></span></a> + Nothing could be more natural than that to people familiar with + the twofold calamity the dreadful god of the earthquake and of + the sea should appear to be one and the same. The historian + Diodorus Siculus observes that Peloponnese was deemed to have + been in ancient days the abode of Poseidon, that the whole + country was in a manner sacred to him, and that every city in it + worshipped him above all the gods. The devotion to Poseidon he + explains partly by the earthquakes and floods by which the land + has been visited, partly by the remarkable chasms and + subterranean rivers which are a conspicuous feature of its + limestone mountains.<a id="noteref_610" name="noteref_610" href= + "#note_610"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">610</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc81" id="toc81"></a> <a name="pdf82" id="pdf82"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 6. The Worship of Mephitic + Vapours.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Poisonous mephitic + vapours.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But eruptions + and earthquakes, though the most tremendous, are not the only + phenomena of volcanic regions which have affected the religion of + the inhabitants. Poisonous mephitic vapours and hot springs, + which abound especially in volcanic regions,<a id="noteref_611" + name="noteref_611" href="#note_611"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">611</span></span></a> + have also had their devotees, and both are, or were formerly, to + be found in those western districts of Asia Minor with which we + are here concerned. To begin with vapours, we may take as an + illustration of their deadly effect the Guevo Upas, or Valley of + Poison, near Batur in Java. It is the crater of an extinct + volcano, about half a mile in circumference, and from thirty to + thirty-five <span class="tei tei-pb" id="page204">[pg + 204]</span><a name="Pg204" id="Pg204" class="tei tei-anchor"></a> + feet deep. Neither man nor beast can descend to the bottom and + live. The ground is covered with the carcases of tigers, deer, + birds, and even the bones of men, all killed by the abundant + emanations of carbonic acid gas which exhale from the soil. + Animals let down into it die in a few minutes. The whole range of + hills is volcanic. Two neighbouring craters constantly emit + smoke.<a id="noteref_612" name="noteref_612" href= + "#note_612"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">612</span></span></a> In + another crater of Java, near the volcano Talaga Bodas, the + sulphureous exhalations have proved fatal to tigers, birds, and + countless insects; and the soft parts of these creatures, such as + fibres, muscles, hair, and skin, are well preserved, while the + bones are corroded or destroyed.<a id="noteref_613" name= + "noteref_613" href="#note_613"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">613</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Places of Pluto or Charon. The + valley of Amsanctus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The ancients + were acquainted with such noxious vapours in their own country, + and they regarded the vents from which they were discharged as + entrances to the infernal regions.<a id="noteref_614" name= + "noteref_614" href="#note_614"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">614</span></span></a> The + Greeks called them places of Pluto (<span lang="el" class= + "tei tei-foreign" xml:lang="el"><span style= + "font-style: italic">Plutonia</span></span>) or places of Charon + (<span lang="el" class="tei tei-foreign" xml:lang= + "el"><span style= + "font-style: italic">Charonia</span></span>).<a id="noteref_615" + name="noteref_615" href="#note_615"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">615</span></span></a> In + Italy the vapours were personified as a goddess, who bore the + name of Mefitis and was worshipped in various parts of the + peninsula.<a id="noteref_616" name="noteref_616" href= + "#note_616"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">616</span></span></a> She + had a temple in the famous valley of Amsanctus in the land of the + Hirpini, where the exhalations, supposed to be the breath of + Pluto himself, were of so deadly a character that all who set + foot on the spot died.<a id="noteref_617" name="noteref_617" + href="#note_617"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">617</span></span></a> The + place is a glen, partly wooded with chestnut trees, among + limestone hills, distant about four miles from the town of + Frigento. Here, under a steep shelving bank of decomposed + limestone, there is a pool of dark ash-coloured water, which + continually bubbles up with an explosion like distant thunder. A + rapid stream of the same blackish water rushes into the pool from + under the <span class="tei tei-pb" id="page205">[pg + 205]</span><a name="Pg205" id="Pg205" class="tei tei-anchor"></a> + barren rocky hill, but the fall is not more than a few feet. A + little higher up are apertures in the ground, through which warm + blasts of sulphuretted hydrogen are constantly issuing with more + or less noise, according to the size of the holes. These blasts + are no doubt what the ancients deemed the breath of Pluto. The + pool is now called <span class="tei tei-foreign"><span style= + "font-style: italic">Mefite</span></span> and the holes + <span class="tei tei-foreign"><span style= + "font-style: italic">Mefitinelle</span></span>. On the other side + of the pool is a smaller pond called the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Coccaio</span></span>, or Cauldron, because + it appears to be perpetually boiling. Thick masses of mephitic + vapour, visible a hundred yards off, float in rapid undulations + on its surface. The exhalations given off by these waters are + sometimes fatal, especially when they are borne on a high wind. + But as the carbonic acid gas does not naturally rise more than + two or three feet from the ground, it is possible in calm weather + to walk round the pools, though to stoop is difficult and to fall + would be dangerous. The ancient temple of Mefitis has been + replaced by a shrine of the martyred Santa Felicita.<a id= + "noteref_618" name="noteref_618" href="#note_618"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">618</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sanctuaries of Charon or Pluto + in Caria.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Similar + discharges of poisonous vapours took place at various points in + the volcanic district of Caria, and were the object of + superstitious veneration in antiquity. Thus at the village of + Thymbria there was a sacred cave which gave out deadly + emanations, and the place was deemed a sanctuary of Charon.<a id= + "noteref_619" name="noteref_619" href="#note_619"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">619</span></span></a> A + similar cave might be seen at the village of Acharaca near Nysa, + in the valley of the Maeander. Here, below the cave, there was a + fine grove with a temple dedicated to Pluto and Persephone. The + place was sacred to Pluto, yet sick people resorted to it for the + restoration of their health. They lived in the neighbouring + village, and the priests prescribed for them according to the + revelations which they received from the two deities in dreams. + Often the priests would take the patients to the cave and leave + them there for days without food. Sometimes the sufferers + themselves were favoured with revelations in dreams, but + <span class="tei tei-pb" id="page206">[pg 206]</span><a name= + "Pg206" id="Pg206" class="tei tei-anchor"></a> they always acted + under the spiritual direction of the priests. To all but the sick + the place was unapproachable and fatal. Once a year a festival + was held in the village, and then afflicted folk came in crowds + to be rid of their ailments. About the hour of noon on that day a + number of athletic young men, their naked bodies greased with + oil, used to carry a bull up to the cave and there let it go. But + the beast had not taken a few steps into the cavern before it + fell to the ground and expired: so deadly was the vapour.<a id= + "noteref_620" name="noteref_620" href="#note_620"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">620</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sanctuary of Pluto at the Lydian + or Phrygian Hierapolis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + Plutonian sanctuary of the same sort existed at Hierapolis, in + the upper valley of the Maeander, on the borders of Lydia and + Phrygia.<a id="noteref_621" name="noteref_621" href= + "#note_621"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">621</span></span></a> + Here under a brow of the hill there was a deep cave with a narrow + mouth just large enough to admit the body of a man. A square + space in front of the cave was railed off, and within the railing + there hung so thick a cloudy vapour that it was hardly possible + to see the ground. In calm weather people could step up to the + railing with safety, but to pass within it was instant death. + Bulls driven into the enclosure fell to the earth and were + dragged out lifeless; and sparrows, which spectators by way of + experiment allowed to fly into the mist, dropped dead at once. + Yet the eunuch priests of the Great Mother Goddess could enter + the railed-off area with impunity; nay more, they used to go up + to the very mouth of the cave, stoop, and creep into it for a + certain distance, holding their breath; but there was a look on + their faces as if they were being choked. Some people ascribed + the immunity of the priests to the divine protection, others to + the use of antidotes.<a id="noteref_622" name="noteref_622" href= + "#note_622"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">622</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc83" id="toc83"></a> <a name="pdf84" id="pdf84"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 7. The Worship of Hot + Springs.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The hot springs and petrified + cascades of Hierapolis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The mysterious + chasm of Hierapolis, with its deadly mist, has not been + discovered in modern times; indeed it <span class="tei tei-pb" + id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class= + "tei tei-anchor"></a> would seem to have vanished even in + antiquity.<a id="noteref_623" name="noteref_623" href= + "#note_623"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">623</span></span></a> It + may have been destroyed by an earthquake. But another marvel of + the Sacred City remains to this day. The hot springs with their + calcareous deposit, which, like a wizard's wand, turns all that + it touches to stone, excited the wonder of the ancients, and the + course of ages has only enhanced the fantastic splendour of the + great transformation scene. The stately ruins of Hierapolis + occupy a broad shelf or terrace on the mountain-side commanding + distant views of extraordinary beauty and grandeur, from the dark + precipices and dazzling snows of Mount Cadmus away to the burnt + summits of Phrygia, fading in rosy tints into the blue of the + sky. Hills, broken by wooded ravines, rise behind the city. In + front the terrace falls away in cliffs three hundred feet high + into the desolate treeless valley of the Lycus. Over the face of + these cliffs the hot streams have poured or trickled for + thousands of years, encrusting them with a pearly white substance + like salt or driven snow. The appearance of the whole is as if a + mighty river, some two miles broad, had been suddenly arrested in + the act of falling over a great cliff and transformed into white + marble. It is a petrified Niagara. The illusion is strongest in + winter or in cool summer mornings when the mist from the hot + springs hangs in the air, like a veil of spray resting on the + foam of the waterfall. A closer inspection of the white cliff, + which attracts the traveller's attention at a distance of twenty + miles, only adds to its beauty and changes one illusion for + another. For now it seems to be a glacier, its long pendent + stalactites looking like icicles, and the snowy whiteness of its + smooth expanse being tinged here and there with delicate hues of + blue, rose and green, all the colours of the rainbow. These + petrified cascades of Hierapolis are among the wonders of the + world. Indeed they have probably been without a rival in their + kind ever since the famous white and pink terraces or staircases + of Rotomahana in New Zealand were destroyed by a volcanic + eruption.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The hot pool of Hierapolis with + its deadly exhalations.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The hot + springs which have wrought these miracles at <span class= + "tei tei-pb" id="page208">[pg 208]</span><a name="Pg208" id= + "Pg208" class="tei tei-anchor"></a> Hierapolis rise in a large + deep pool among the vast and imposing ruins of the ancient city. + The water is of a greenish-blue tint, but clear and transparent. + At the bottom may be seen the white marble columns of a beautiful + Corinthian colonnade, which must formerly have encircled the + sacred pool. Shimmering through the green-blue water they look + like the ruins of a Naiad's palace. Clumps of oleanders and + pomegranate-trees overhang the little lake and add to its charm. + Yet the enchanted spot has its dangers. Bubbles of carbonic acid + gas rise incessantly from the bottom and mount like flickering + particles of silver to the surface. Birds and beasts which come + to drink of the water are sometimes found dead on the bank, + stifled by the noxious vapour; and the villagers tell of bathers + who have been overpowered by it and drowned, or dragged down, as + they say, to death by the water-spirit.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Deposits left by the waters of + Hierapolis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The streams of + hot water, no longer regulated by the care of a religious + population, have for centuries been allowed to overflow their + channels and to spread unchecked over the tableland. By the + deposit which they leave behind they have raised the surface of + the ground many feet, their white ridges concealing the ruins and + impeding the footstep, except where the old channels, filled up + solidly to the brim, now form hard level footpaths, from which + the traveller may survey the strange scene without quitting the + saddle. In antiquity the husbandmen used purposely to lead the + water in rills round their lands, and thus in a few years their + fields and vineyards were enclosed with walls of solid stone. The + water was also peculiarly adapted for the dyeing of woollen + stuffs. Tinged with dyes extracted from certain roots, it + imparted to cloths dipped in it the finest shades of purple and + scarlet.<a id="noteref_624" name="noteref_624" href= + "#note_624"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">624</span></span></a></p><span class="tei tei-pb" + id="page209">[pg 209]</span><a name="Pg209" id="Pg209" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hercules the patron of hot + springs.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We cannot + doubt that Hierapolis owed its reputation as a holy city in great + part to its hot springs and mephitic vapours. The curative virtue + of mineral and thermal springs was well known to the ancients, + and it would be interesting, if it were possible, to trace the + causes which have gradually eliminated the superstitious element + from the use of such waters, and so converted many old seats of + volcanic religion into the medicinal baths of modern times. It + was an article of Greek faith that all hot springs were sacred to + Hercules.<a id="noteref_625" name="noteref_625" href= + "#note_625"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">625</span></span></a> + <span class="tei tei-q">“Who ever heard of cold baths that were + sacred to Hercules?”</span> asks Injustice in Aristophanes; and + Justice admits that the brawny hero's patronage of hot baths was + the excuse alleged by young men for sprawling all day in the + steaming water when they ought to have been sweating in the + gymnasium.<a id="noteref_626" name="noteref_626" href= + "#note_626"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">626</span></span></a> Hot + springs were said to have been first produced for the refreshment + of Hercules after his labours; some ascribed the kindly thought + and deed to Athena, others to Hephaestus, and others to the + nymphs.<a id="noteref_627" name="noteref_627" href= + "#note_627"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">627</span></span></a> The + warm water of these sources appears to have been used especially + to heal diseases of the skin; for a Greek proverb, <span class= + "tei tei-q">“the itch of Hercules,”</span> was applied to persons + in need of hot baths for the scab.<a id="noteref_628" name= + "noteref_628" href="#note_628"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">628</span></span></a> On + the strength of his connexion with medicinal springs Hercules set + up as a patron of the healing art. In heaven, if we can trust + Lucian, he even refused to give place to Aesculapius himself, and + the difference between the two deities led to a very unseemly + brawl. <span class="tei tei-q">“Do you mean to say,”</span> + demanded Hercules of his father Zeus, in a burst of indignation, + <span class="tei tei-q">“that this apothecary is to sit down to + table <span class="tei tei-pb" id="page210">[pg + 210]</span><a name="Pg210" id="Pg210" class="tei tei-anchor"></a> + before me?”</span> To this the apothecary replied with much + acrimony, recalling certain painful episodes in the private life + of the burly hero. Finally the dispute was settled by Zeus, who + decided in favour of Aesculapius on the ground that he died + before Hercules, and was therefore entitled to rank as senior + god.<a id="noteref_629" name="noteref_629" href= + "#note_629"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">629</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hot springs of Hercules at + Thermopylae.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the hot + springs sacred to Hercules the most famous were those which rose + in the pass of Thermopylae, and gave to the defile its name of + the Hot Gates.<a id="noteref_630" name="noteref_630" href= + "#note_630"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">630</span></span></a> The + warm baths, called by the natives <span class="tei tei-q">“the + Pots,”</span> were enlarged and improved for the use of invalids + by the wealthy sophist Herodes Atticus in the second century of + our era. An altar of Hercules stood beside them.<a id= + "noteref_631" name="noteref_631" href="#note_631"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">631</span></span></a> + According to one story, the hot springs were here produced for + his refreshment by the goddess Athena.<a id="noteref_632" name= + "noteref_632" href="#note_632"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">632</span></span></a> + They exist to this day apparently unchanged, although the + recession of the sea has converted what used to be a narrow pass + into a wide, swampy flat, through which the broad but shallow, + turbid stream of the Sperchius creeps sluggishly seaward. On the + other side the rugged mountains descend in crags and precipices + to the pass, their grey rocky sides tufted with low wood or + bushes wherever vegetation can find a foothold, and their summits + fringed along the sky-line with pines. They remind a Scotchman of + the <span class="tei tei-q">“crags, knolls, and mounds confusedly + hurled”</span> in which Ben Venue comes down to the Silver Strand + of Loch Katrine. The principal spring bursts from the rocks just + at the foot of the steepest and loftiest part of the range. After + forming a small pool it flows in a rapid stream eastward, + skirting the foot of the mountains. The water is so hot that it + is almost painful to hold the hands in it, at least near the + source, and steam rises thickly from its surface along the course + of the brook. Indeed the clouds of white steam and the strong + sulphurous smell acquaint the traveller with his approach to the + famous spot before he comes in sight of the springs. The water is + clear, but has the appearance of being of a deep sea-blue or + sea-green <span class="tei tei-pb" id="page211">[pg + 211]</span><a name="Pg211" id="Pg211" class="tei tei-anchor"></a> + colour. This appearance it takes from the thick, slimy deposits + of blue-green sulphur which line the bed of the stream. From its + source the blue, steaming, sulphur-reeking brook rushes eastward + for a few hundred yards at the foot of the mountain, and is then + joined by the water of another spring, which rises much more + tranquilly in a sort of natural bath among the rocks. The sides + of this bath are not so thickly coated with sulphur as the banks + of the stream; hence its water, about two feet deep, is not so + blue. Just beyond it there is a second and larger bath, which, + from its square shape and smooth sides, would seem to be in part + artificial. These two baths are probably the Pots mentioned by + ancient writers. They are still used by bathers, and a few wooden + dressing-rooms are provided for the accommodation of visitors. + Some of the water is conducted in an artificial channel to turn a + mill about half a mile off at the eastern end of the pass. The + rest crosses the flat to find its way to the sea. In its passage + it has coated the swampy ground with a white crust, which sounds + hollow under the tread.<a id="noteref_633" name="noteref_633" + href="#note_633"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">633</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hot springs of Hercules at + Aedepsus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may + conjecture that these remarkable springs furnished the principal + reason for associating Hercules with this district, and for + laying the scene of his fiery death on the top of the + neighbouring Mount Oeta. The district is volcanic, and has often + been shaken by earthquakes.<a id="noteref_634" name="noteref_634" + href="#note_634"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">634</span></span></a> + Across the strait the island of Euboea has suffered from the same + cause and at the same time; and on its southern shore sulphureous + springs, like those of Thermopylae, but much hotter and more + powerful, were in like manner dedicated to Hercules.<a id= + "noteref_635" name="noteref_635" href="#note_635"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">635</span></span></a> The + strong medicinal qualities of the <span class="tei tei-pb" id= + "page212">[pg 212]</span><a name="Pg212" id="Pg212" class= + "tei tei-anchor"></a> waters, which are especially adapted for + the cure of skin diseases and gout, have attracted patients in + ancient and modern times. Sulla took the waters here for his + gout;<a id="noteref_636" name="noteref_636" href= + "#note_636"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">636</span></span></a> and + in the days of Plutarch the neighbouring town of Aedepsus, + situated in a green valley about two miles from the springs, was + one of the most fashionable resorts of Greece. Elegant and + commodious buildings, an agreeable country, and abundance of fish + and game united with the health-giving properties of the baths to + draw crowds of idlers to the place, especially in the prime of + the glorious Greek spring, the height of the season at Aedepsus. + While some watched the dancers dancing or listened to the strains + of the harp, others passed the time in discourse, lounging in the + shade of cloisters or pacing the shore of the beautiful strait + with its prospect of mountains beyond mountains immortalized in + story across the water.<a id="noteref_637" name="noteref_637" + href="#note_637"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">637</span></span></a> Of + all this Greek elegance and luxury hardly a vestige remains. Yet + the healing springs flow now as freely as of old. In the course + of time the white and yellow calcareous deposit which the water + leaves behind it, has formed a hillock at the foot of the + mountains, and the stream now falls in a steaming cascade from + the face of the rock into the sea.<a id="noteref_638" name= + "noteref_638" href="#note_638"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">638</span></span></a> + Once, after an earthquake, the springs ceased to flow for three + days, and at the same time the hot springs of Thermopylae dried + up.<a id="noteref_639" name="noteref_639" href= + "#note_639"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">639</span></span></a> The + incident proves the relation of these Baths of Hercules on both + sides of the strait to each other and to volcanic agency. On + another occasion a cold spring suddenly burst out beside the hot + springs of Aedepsus, and as its water was supposed to be + peculiarly beneficial to health, patients hastened from far and + near to drink of it. But the generals of King Antigonus, anxious + to raise a revenue, imposed a tax on the use of the water; and + the spring, as if in disgust at being turned to so base a use, + disappeared as suddenly as it had come.<a id="noteref_640" name= + "noteref_640" href="#note_640"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">640</span></span></a></p><span class="tei tei-pb" + id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Reasons for the association of + Hercules with hot springs.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + association of Hercules with hot springs was not confined to + Greece itself. Greek influence extended it to Sicily,<a id= + "noteref_641" name="noteref_641" href="#note_641"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">641</span></span></a> + Italy,<a id="noteref_642" name="noteref_642" href= + "#note_642"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">642</span></span></a> and + even to Dacia.<a id="noteref_643" name="noteref_643" href= + "#note_643"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">643</span></span></a> Why + the hero should have been chosen as the patron of thermal waters, + it is hard to say. Yet it is worth while, perhaps, to remember + that such springs combine in a manner the twofold and seemingly + discordant principles of water and fire,<a id="noteref_644" name= + "noteref_644" href="#note_644"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">644</span></span></a> of + fertility and destruction, and that the death of Hercules in the + flames seems to connect him with the fiery element. Further, the + apparent conflict of the two principles is by no means as + absolute as at first sight we might be tempted to suppose; for + heat is as necessary as moisture to the support of animal and + vegetable life. Even volcanic fires have their beneficent aspect, + since their products lend a more generous flavour to the juice of + the grape. The ancients themselves, as we have seen, perceived + the connexion between good wine and volcanic soil, and proposed + more or less seriously to interpret the vine-god Dionysus as a + child of the fire.<a id="noteref_645" name="noteref_645" href= + "#note_645"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">645</span></span></a> As + a patron of hot springs Hercules combined the genial elements of + heat and moisture, and may therefore have stood, in one of his + many aspects, for the principle of fertility.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The hot springs of Callirrhoe in + Moab.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Syria + childless women still resort to hot springs in order to procure + offspring from the saint or the jinnee of the waters.<a id= + "noteref_646" name="noteref_646" href="#note_646"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">646</span></span></a> + <span class="tei tei-pb" id="page214">[pg 214]</span><a name= + "Pg214" id="Pg214" class="tei tei-anchor"></a> This, for example, + they do at the famous hot springs in the land of Moab which flow + through a wild gorge into the Dead Sea. In antiquity the springs + went by the Greek name of Callirrhoe, the Fair-flowing. It was to + them that the dying Herod, weighed down by a complication of + disorders which the pious Jews traced to God's vengeance, + repaired in the vain hope of arresting or mitigating the fatal + progress of disease. The healing waters brought no alleviation of + his sufferings, and he retired to Jericho to die.<a id= + "noteref_647" name="noteref_647" href="#note_647"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">647</span></span></a> The + hot springs burst in various places from the sides of a deep + romantic ravine to form a large and rapid stream of lukewarm + water, which rushes down the depths of the lynn, dashing and + foaming over boulders, under the dense shade of tamarisk-trees + and cane-brakes, the rocks on either bank draped with an emerald + fringe of maidenhair fern. One of the springs falls from a high + rocky shelf over the face of a cliff which is tinted bright + yellow by the sulphurous water. The lofty crags which shut in the + narrow chasm are bold and imposing in outline and varied in + colour, for they range from red sandstone through white and + yellow limestone to black basalt. The waters issue from the line + where the sandstone and limestone meet. Their temperature is + high, and from great clefts in the mountain-sides you may see + clouds of steam rising and hear the rumbling of the running + waters. The bottom of the glen is clothed and half choked with + rank vegetation; for, situated far below the level of the sea, + the hot ravine is almost African in climate and flora. Here grow + dense thickets of canes with their feathery tufts that shake and + nod in every passing breath of wind: here the oleander flourishes + with its dark-green glossy foliage and its beautiful pink + blossoms: here tall date-palms rear their stately heads wherever + the hot springs flow. Gorgeous flowers, too, carpet the ground. + Splendid orobanches, some pinkish purple, some bright yellow, + grow in large tufts, each flower-stalk more than three feet high, + and covered with blossoms from the ground upwards. An exquisite + rose-coloured geranium abounds among the stones; and where the + soil is a little richer than <span class="tei tei-pb" id= + "page215">[pg 215]</span><a name="Pg215" id="Pg215" class= + "tei tei-anchor"></a> usual it is a mass of the night-scented + stock, while the crannies of the rocks are gay with scarlet + ranunculus and masses of sorrel and cyclamen. Over all this + luxuriant vegetation flit great butterflies of brilliant hues. + Looking down the far-stretching gorge to its mouth you see in the + distance the purple hills of Judah framed between walls of black + basaltic columns on the one side and of bright red sandstone on + the other.<a id="noteref_648" name="noteref_648" href= + "#note_648"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">648</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Prayers and sacrifices offered + to the hot springs of Callirrhoe.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Every year in + the months of April and May the Arabs resort in crowds to the + glen to benefit by the waters. They take up their quarters in + huts made of the reeds which they cut in the thickets. They bathe + in the steaming water, or allow it to splash on their bodies as + it gushes in a powerful jet from a crevice in the rocks. But + before they indulge in these ablutions, the visitors, both Moslem + and Christian, propitiate the spirit or genius of the place by + sacrificing a sheep or goat at the spring and allowing its red + blood to tinge the water. Then they bathe in what they call the + Baths of Solomon. Legend runs that Solomon the Wise made his + bathing-place here, and in order to keep the water always warm he + commanded the jinn never to let the fire die down. The jinn obey + his orders to this day, but sometimes they slacken their efforts, + and then the water runs low and cool. When the bathers perceive + that, they say, <span class="tei tei-q">“O Solomon, bring green + wood, dry wood,”</span> and no sooner have they said so than the + water begins to gurgle and steam as before. Sick people tell the + saint or sheikh, who lives invisible in the springs, all about + their ailments; they point out to him the precise spot that is + the seat of the malady, it may be the back, or the head, or the + legs; and if the heat of the water diminishes, they call out, + <span class="tei tei-q">“Thy bath is cold, O sheikh, thy bath is + cold!”</span> whereupon the obliging sheikh stokes up the fire, + and out comes the water boiling. But if in spite of their + remonstrances the temperature of the spring <span class= + "tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id= + "Pg216" class="tei tei-anchor"></a> continues low, they say that + the sheikh has gone on pilgrimage, and they shout to him to + hasten his return. Barren Moslem women also visit these hot + springs to obtain children, and they do the same at the similar + baths near Kerak. At the latter place a childless woman has been + known to address the spirit of the waters saying, <span class= + "tei tei-q">“O sheikh Solomon, I am not yet an old woman; give me + children.”</span><a id="noteref_649" name="noteref_649" href= + "#note_649"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">649</span></span></a> The + respect thus paid by Arab men and women to the sheikh Solomon at + his hot springs may help us to understand the worship which at + similar spots Greek men and women used to render to the hero + Hercules. As the ideal of manly strength he may have been deemed + the father of many of his worshippers, and Greek wives may have + gone on pilgrimage to his steaming waters in order to obtain the + wish of their hearts.</p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc85" id="toc85"></a> <a name="pdf86" id="pdf86"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">§ 8. The Worship of Volcanoes in + other Lands.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Worship of volcanic phenomena in + other lands.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">How far these + considerations may serve to explain the custom of burning + Hercules, or gods identified with him, in effigy or in the person + of a human being, is a question which deserves to be considered. + It might be more easily answered if we were better acquainted + with analogous customs in other parts of the world, but our + information with regard to the worship of volcanic phenomena in + general appears to be very scanty. However, a few facts may be + noted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The great volcano of Kirauea in + Hawaii.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The largest + active crater in the world is Kirauea in Hawaii. It is a huge + cauldron, several miles in circumference and hundreds of feet + deep, the bottom of which is filled with boiling lava in a state + of terrific ebullition; from the red surge rise many black cones + or insulated craters belching columns of grey smoke or pyramids + of brilliant flame from their roaring mouths, while torrents of + blazing lava roll down their sides to flow into the molten, + tossing sea of fire below. The scene is especially impressive by + night, <span class="tei tei-pb" id="page217">[pg + 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a> + when flames of sulphurous blue or metallic red sweep across the + heaving billows of the infernal lake, casting a broad glare on + the jagged sides of the insulated craters, which shoot up eddying + streams of fire with a continuous roar, varied at frequent + intervals by loud detonations, as spherical masses of fusing lava + or bright ignited stones are hurled into the air.<a id= + "noteref_650" name="noteref_650" href="#note_650"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">650</span></span></a> It + is no wonder that so appalling a spectacle should have impressed + the imagination of the natives and filled it with ideas of the + dreadful beings who inhabit the fiery abyss. They considered the + great crater, we are told, as the primaeval abode of their + volcanic deities: the black cones that rise like islands from the + burning lake appeared to them the houses where the gods often + amused themselves by playing at draughts: the roaring of the + furnaces and the crackling of the flames were the music of their + dance; and the red flaming surge was the surf wherein they + played, sportively swimming on the rolling wave.<a id= + "noteref_651" name="noteref_651" href="#note_651"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">651</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The divinities of the volcano. + Offerings to the volcano. Priestess impersonating the goddess + of the volcano.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">For these + fearful divinities they had appropriate names; one was the King + of Steam or Vapour, another the Rain of Night, another the + Husband of Thunder, another the Child of War with a Spear of + Fire, another the Fiery-eyed Canoe-breaker, another the Red-hot + Mountain holding or lifting Clouds, and so on. But above them all + was the great goddess Pélé. All were dreaded: they never + journeyed on errands of mercy but only to receive offerings or to + execute vengeance; and their arrival in any place was announced + by the convulsive trembling of the earth, by the lurid light of + volcanic eruption, by the flash of lightning, and the clap of + thunder. The whole island was bound to pay them tribute or + support their temples and devotees; and whenever the chiefs or + people failed to send the proper offerings, or incurred their + displeasure by insulting them or their priests or breaking the + taboos which should be observed round about the craters, they + filled the huge cauldron on the top of Kirauea with molten lava, + and spouted the fiery liquid on the surrounding country; or they + would <span class="tei tei-pb" id="page218">[pg + 218]</span><a name="Pg218" id="Pg218" class="tei tei-anchor"></a> + march to some of their other houses, which mortals call craters, + in the neighbourhood of the sinners, and rushing forth in a river + or column of fire overwhelm the guilty. If fishermen did not + bring them enough fish from the sea, they would go down, kill all + the fish, fill the shoals with lava, and so destroy the + fishing-grounds. Hence, when the volcano was in active eruption + or threatened to break out, the people used to cast vast numbers + of hogs, alive or dead, into the craters or into the rolling + torrent of lava in order to appease the gods and arrest the + progress of the fiery stream.<a id="noteref_652" name= + "noteref_652" href="#note_652"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">652</span></span></a> To + pluck certain sacred berries, which grow on the mountain, to dig + sand on its slopes, or to throw stones into the crater were acts + particularly offensive to the deities, who would instantly rise + in volumes of smoke, crush the offender under a shower of stones, + or so involve him in thick darkness and rain that he could never + find his way home. However, it was lawful to pluck and eat of the + sacred berries, if only a portion of them were first offered to + the goddess Pélé. The offerer would take a branch laden with + clusters of the beautiful red and yellow berries, and standing on + the edge of the abyss and looking towards the place where the + smoke rose in densest volumes, he would say, <span class= + "tei tei-q">“Pélé, here are your berries: I offer some to you, + some I also eat.”</span> With that he would throw some of the + berries into the crater and eat the rest.<a id="noteref_653" + name="noteref_653" href="#note_653"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">653</span></span></a> A + kind of brittle volcanic glass, of a dark-olive colour and + semi-transparent, is found on the mountain in the shape of + filaments as fine as human hair; the natives call it the hair of + the goddess Pélé.<a id="noteref_654" name="noteref_654" href= + "#note_654"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">654</span></span></a> + Worshippers used to cast locks of their own hair into the crater + of Kirauea as an offering to the dreadful goddess who dwelt in + it. She had also a temple at the bottom of a valley, where stood + a number of rude stone idols wrapt in white and yellow cloth. + Once a year the priests and devotees of Pélé assembled there to + perform certain rites and to feast on hogs, dogs, and fruit, + which the <span class="tei tei-pb" id="page219">[pg + 219]</span><a name="Pg219" id="Pg219" class="tei tei-anchor"></a> + pious inhabitants of Hamakua brought to the holy place in great + abundance. This annual festival was intended to propitiate the + volcanic goddess and thereby to secure the country from + earthquakes and floods of molten lava.<a id="noteref_655" name= + "noteref_655" href="#note_655"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">655</span></span></a> The + goddess of the volcano was supposed to inspire people, though to + the carnal eye the inspiration resembled intoxication. One of + these inspired priestesses solemnly affirmed to an English + missionary that she was the goddess Pélé herself and as such + immortal. Assuming a haughty air, she said, <span class= + "tei tei-q">“I am Pélé; I shall never die; and those who follow + me, when they die, if part of their bones be taken to Kirauea + (the name of the volcano), will live with me in the bright fires + there.”</span><a id="noteref_656" name="noteref_656" href= + "#note_656"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">656</span></span></a> For + <span class="tei tei-q">“the worshippers of Pélé threw a part of + bones of their dead into the volcano, under the impression that + the spirits of the deceased would then be admitted to the society + of the volcanic deities, and that their influence would preserve + the survivors from the ravages of volcanic fire.”</span><a id= + "noteref_657" name="noteref_657" href="#note_657"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">657</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sacrifices to volcanoes. Human + victims thrown into volcanoes. Annual sacrifices to the + volcano Bromo in Java.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This last + belief may help to explain a custom, which some peoples have + observed, of throwing human victims into volcanoes. The intention + of such a practice need not be simply to appease the dreadful + volcanic spirits by ministering to their fiendish lust of + cruelty; it may be a notion that the souls of the men or women + who have been burnt to death in the crater will join the host of + demons in the fiery furnace, mitigate their fury, and induce them + to spare the works and the life of man. But, however we may + explain the custom, it has been usual in various parts of the + world to throw human beings as well as less precious offerings + into the craters of active volcanoes. Thus the Indians of + Nicaragua used to sacrifice men, women, and children to the + active volcano Massaya, flinging them into the craters: we are + told that the victims went willingly to their fate.<a id= + "noteref_658" name="noteref_658" href="#note_658"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">658</span></span></a> In + the island of Siao, to the north of Celebes, a child was formerly + sacrificed every year in order to keep the volcano Goowoong Awoo + quiet. The poor wretch was tortured to death at a festival which + lasted nine days. In later times the place of the child has + <span class="tei tei-pb" id="page220">[pg 220]</span><a name= + "Pg220" id="Pg220" class="tei tei-anchor"></a> been taken by a + wooden puppet, which is hacked to pieces in the same way. The + Galelareese of Halmahera say that the Sultan of Ternate used + annually to require some human victims, who were cast into the + crater of the volcano to save the island from its ravages.<a id= + "noteref_659" name="noteref_659" href="#note_659"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">659</span></span></a> In + Java the volcano Bromo or Bromok is annually worshipped by people + who throw offerings of coco-nuts, plantains, mangoes, rice, + chickens, cakes, cloth, money, and so forth into the + crater.<a id="noteref_660" name="noteref_660" href= + "#note_660"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">660</span></span></a> To + the Tenggereese, an aboriginal heathen tribe inhabiting the + mountains of which Bromo is the central crater, the festival of + making offerings to the volcano is the greatest of the year. It + is held at full moon in the twelfth month, the day being fixed by + the high priest. Each household prepares its offerings the night + before. Very early in the morning the people set out by moonlight + for Mount Bromo, men, women, and children all arrayed in their + best. Before they reach the mountain they must cross a wide sandy + plain, where the spirits of the dead are supposed to dwell until + by means of the Festival of the Dead they obtain admittance to + the volcano. It is a remarkable sight to see thousands of people + streaming across the level sands from three different directions. + They have to descend into it from the neighbouring heights, and + the horses break into a gallop when, after the steep descent, + they reach the level. The gay and varied colours of the dresses, + the fantastic costumes of the priests, the offerings borne along, + the whole lit up by the warm beams of the rising sun, lend to the + spectacle a peculiar charm. All assemble at the foot of the + crater, where a market is held for offerings and refreshments. + The scene is a lively one, for hundreds of people must now pay + the vows which they made during the year. The priests sit in a + long row on mats, and when the high priest appears the people + pray, saying, <span class="tei tei-q">“Bromo, we thank thee for + all thy gifts and benefits with which thou ever blessest us, and + for which we offer thee our thank-offerings to-day. Bless us, our + children, and our children's children.”</span> The prayers over, + the high priest gives a signal, and the whole multitude arises + and climbs the mountain. On reaching the edge of the <span class= + "tei tei-pb" id="page221">[pg 221]</span><a name="Pg221" id= + "Pg221" class="tei tei-anchor"></a> crater, the pontiff again + blesses the offerings of food, clothes, and money, which are then + thrown into the crater. Yet few of them reach the spirits for + whom they are intended; for a swarm of urchins now scrambles down + into the crater, and at more or less risk to life and limb + succeeds in appropriating the greater part of the offerings. The + spirits, defrauded of their dues, must take the will for the + deed.<a id="noteref_661" name="noteref_661" href= + "#note_661"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">661</span></span></a> + Tradition says that once in a time of dearth a chief vowed to + sacrifice one of his children to the volcano, if the mountain + would bless the people with plenty of food. His prayer was + answered, and he paid his vow by casting his youngest son as a + thank-offering into the crater.<a id="noteref_662" name= + "noteref_662" href="#note_662"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">662</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Other sacrifices to + volcanoes.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the slope + of Mount Smeroe, another active volcano in Java, there are two + small idols, which the natives worship and pray to when they + ascend the mountain. They lay food before the images to obtain + the favour of the god of the volcano.<a id="noteref_663" name= + "noteref_663" href="#note_663"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">663</span></span></a> In + antiquity people cast into the craters of Etna vessels of gold + and silver and all kinds of victims. If the fire swallowed up the + offerings, the omen was good; but if it rejected them, some evil + was sure to befall the offerer.<a id="noteref_664" name= + "noteref_664" href="#note_664"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">664</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">No evidence that the Asiatic + custom of burning kings or gods was connected with volcanic + phenomena.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These examples + suggest that a custom of burning men or images may possibly be + derived from a practice of throwing them into the craters of + active volcanoes in order to appease the dreaded spirits or gods + who dwell there. But unless we reckon the fires of Mount Argaeus + in Cappadocia<a id="noteref_665" name="noteref_665" href= + "#note_665"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">665</span></span></a> and + of Mount Chimaera in Lycia,<a id="noteref_666" name="noteref_666" + href="#note_666"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">666</span></span></a> + there is apparently no record of any mountain in Western Asia + which has been in <span class="tei tei-pb" id="page222">[pg + 222]</span><a name="Pg222" id="Pg222" class="tei tei-anchor"></a> + eruption within historical times. On the whole, then, we conclude + that the Asiatic custom of burning kings or gods was probably in + no way connected with volcanic phenomena. Yet it was perhaps + worth while to raise the question of the connexion, even though + it has received only a negative answer. The whole subject of the + influence which physical environment has exercised on the history + of religion deserves to be studied with more attention than it + has yet received.<a id="noteref_667" name="noteref_667" href= + "#note_667"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">667</span></span></a></p> + </div> + </div><span class="tei tei-pb" id="page223">[pg 223]</span><a name= + "Pg223" id="Pg223" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc87" id="toc87"></a> <a name="pdf88" id="pdf88"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter IX. The Ritual of + Adonis.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Results of the preceding + inquiry.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus far we have + dealt with the myth of Adonis and the legends which associated him + with Byblus and Paphos. A discussion of these legends led us to the + conclusion that among Semitic peoples in early times, Adonis, the + divine lord of the city, was often personated by priestly kings or + other members of the royal family, and that these his human + representatives were of old put to death, whether periodically or + occasionally, in their divine character. Further, we found that + certain traditions and monuments of Asia Minor seem to preserve + traces of a similar practice. As time went on, the cruel custom was + apparently mitigated in various ways; for example, by substituting + an effigy or an animal for the man, or by allowing the destined + victim to escape with a merely make-believe sacrifice. The evidence + of all this is drawn from a variety of scattered and often + ambiguous indications: it is fragmentary, it is uncertain, and the + conclusions built upon it inevitably partake of the weakness of the + foundation. Where the records are so imperfect, as they happen to + be in this branch of our subject, the element of hypothesis must + enter largely into any attempt to piece together and interpret the + disjointed facts. How far the interpretations here proposed are + sound, I leave to future inquiries to determine.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Our knowledge of the rites of + Adonis derived chiefly from Greek writers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From dim regions + of the past, where we have had to grope our way with small help + from the lamp of history, it is a relief to pass to those later + periods of classical antiquity on which contemporary Greek writers + have shed the light of their clear intelligence. To them we owe + <span class="tei tei-pb" id="page224">[pg 224]</span><a name= + "Pg224" id="Pg224" class="tei tei-anchor"></a> almost all that we + know for certain about the rites of Adonis. The Semites who + practised the worship have said little about it; at all events + little that they said has come down to us. Accordingly, the + following account of the ritual is derived mainly from Greek + authors who saw what they describe; and it applies to ages in which + the growth of humane feeling had softened some of the harsher + features of the worship.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Festivals of the death and + resurrection of Adonis. The festival at Alexandria. The + festival at Byblus.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At the festivals + of Adonis, which were held in Western Asia and in Greek lands, the + death of the god was annually mourned, with a bitter wailing, + chiefly by women; images of him, dressed to resemble corpses, were + carried out as to burial and then thrown into the sea or into + springs;<a id="noteref_668" name="noteref_668" href= + "#note_668"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">668</span></span></a> and + in some places his revival was celebrated on the following + day.<a id="noteref_669" name="noteref_669" href= + "#note_669"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">669</span></span></a> But + at different places the ceremonies varied somewhat in the manner + and apparently also in the season of their celebration. At + Alexandria images of Aphrodite and Adonis were displayed on two + couches; beside them were set ripe fruits of all kinds, cakes, + plants growing in flower-pots, and green bowers twined with anise. + The marriage of the lovers was celebrated one day, and on the + morrow women attired as mourners, with streaming hair and bared + <span class="tei tei-pb" id="page225">[pg 225]</span><a name= + "Pg225" id="Pg225" class="tei tei-anchor"></a> breasts, bore the + image of the dead Adonis to the sea-shore and committed it to the + waves. Yet they sorrowed not without hope, for they sang that the + lost one would come back again.<a id="noteref_670" name= + "noteref_670" href="#note_670"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">670</span></span></a> The + date at which this Alexandrian ceremony was observed is not + expressly stated; but from the mention of the ripe fruits it has + been inferred that it took place in late summer.<a id="noteref_671" + name="noteref_671" href="#note_671"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">671</span></span></a> In + the great Phoenician sanctuary of Astarte at Byblus the death of + Adonis was annually mourned, to the shrill wailing notes of the + flute, with weeping, lamentation, and beating of the breast; but + next day he was believed to come to life again and ascend up to + heaven in the presence of his worshippers. The disconsolate + believers, left behind on earth, shaved their heads as the + Egyptians did on the death of the divine bull Apis; women who could + not bring themselves to sacrifice their beautiful tresses had to + give themselves up to strangers on a certain day of the festival, + and to dedicate to Astarte the wages of their shame.<a id= + "noteref_672" name="noteref_672" href="#note_672"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">672</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Date of the festival at Byblus. + The anemone and the red rose the flowers of Adonis. Festivals + of Adonis at Athens and Antioch.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Phoenician + festival appears to have been a vernal one, for its date was + determined by the discoloration of the river Adonis, and this has + been observed by modern travellers to occur in spring. At that + season the red earth washed down from the mountains by the rain + tinges the water of the river, and even the sea, for a great way + with a blood-red hue, and the crimson stain was believed to be the + blood of Adonis, annually wounded to death by the boar on Mount + Lebanon.<a id="noteref_673" name="noteref_673" href= + "#note_673"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">673</span></span></a> + Again, the <span class="tei tei-pb" id="page226">[pg + 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a> + scarlet anemone is said to have sprung from the blood of Adonis, or + to have been stained by it;<a id="noteref_674" name="noteref_674" + href="#note_674"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">674</span></span></a> and + as the anemone blooms in Syria about Easter, this may be thought to + show that the festival of Adonis, or at least one of his festivals, + was held in spring. The name of the flower is probably derived from + Naaman (<span class="tei tei-q">“darling”</span>), which seems to + have been an epithet of Adonis. The Arabs still call the anemone + <span class="tei tei-q">“wounds of the Naaman.”</span><a id= + "noteref_675" name="noteref_675" href="#note_675"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">675</span></span></a> The + red rose also was said to owe its hue to the same sad occasion; for + Aphrodite, hastening to her wounded lover, trod on a bush of white + roses; the cruel thorns tore her tender flesh, and her sacred blood + dyed the white roses for ever red.<a id="noteref_676" name= + "noteref_676" href="#note_676"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">676</span></span></a> It + would be idle, perhaps, to lay much weight on evidence drawn from + the calendar of flowers, and in particular to press an argument so + fragile as the bloom of the rose. Yet so far as it counts at all, + the tale which links the damask rose with the death of Adonis + points to a summer rather than to a spring celebration of his + passion. In Attica, certainly, the festival fell at the height of + summer. For the fleet which Athens fitted out against Syracuse, and + by the destruction of which her power was permanently crippled, + sailed at midsummer, and by an ominous coincidence the sombre rites + of Adonis were being celebrated at the very time. As the troops + marched down to the harbour to embark, the streets through which + they passed were lined with coffins and corpse-like effigies, and + the air was rent with the noise of women wailing for the dead + Adonis. The circumstance cast a gloom over the sailing of the most + splendid armament that Athens ever sent to sea.<a id="noteref_677" + name="noteref_677" href="#note_677"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">677</span></span></a> Many + <span class="tei tei-pb" id="page227">[pg 227]</span><a name= + "Pg227" id="Pg227" class="tei tei-anchor"></a> ages afterwards, + when the Emperor Julian made his first entry into Antioch, he found + in like manner the gay, the luxurious capital of the East plunged + in mimic grief for the annual death of Adonis: and if he had any + presentiment of coming evil, the voices of lamentation which struck + upon his ear must have seemed to sound his knell.<a id= + "noteref_678" name="noteref_678" href="#note_678"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">678</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Resemblance of these rites to + Indian and European ceremonies. The death and resurrection of + Adonis a mythical expression for the annual decay and revival + of plant life. Adonis sometimes taken for the sun.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The resemblance + of these ceremonies to the Indian and European ceremonies which I + have described elsewhere is obvious. In particular, apart from the + somewhat doubtful date of its celebration, the Alexandrian ceremony + is almost identical with the Indian.<a id="noteref_679" name= + "noteref_679" href="#note_679"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">679</span></span></a> In + both of them the marriage of two divine beings, whose affinity with + vegetation seems indicated by the fresh plants with which they are + surrounded, is celebrated in effigy, and the effigies are + afterwards mourned over and thrown into the water.<a id= + "noteref_680" name="noteref_680" href="#note_680"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">680</span></span></a> From + the similarity of these customs to each other and to the spring and + midsummer customs of modern Europe we should naturally expect that + they all admit of a common explanation. Hence, if the explanation + which I have adopted of the latter is correct, the ceremony of the + death and resurrection of Adonis must also have been a dramatic + representation of the decay and revival of plant life. The + inference thus based on the resemblance of the customs is confirmed + by the following features in the legend and ritual of Adonis. His + affinity with vegetation comes out at once in the common story of + his birth. He was said to have been born from a myrrh-tree, the + bark of which bursting, after a ten month' gestation, allowed the + lovely infant to come forth. According to some, a boar rent the + bark with his tusk and so opened a passage for the babe. A faint + rationalistic colour was given to the legend by saying that his + mother was a woman named Myrrh, who had been <span class= + "tei tei-pb" id="page228">[pg 228]</span><a name="Pg228" id="Pg228" + class="tei tei-anchor"></a> turned into a myrrh-tree soon after she + had conceived the child.<a id="noteref_681" name="noteref_681" + href="#note_681"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">681</span></span></a> The + use of myrrh as incense at the festival of Adonis may have given + rise to the fable.<a id="noteref_682" name="noteref_682" href= + "#note_682"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">682</span></span></a> We + have seen that incense was burnt at the corresponding Babylonian + rites,<a id="noteref_683" name="noteref_683" href= + "#note_683"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">683</span></span></a> just + as it was burnt by the idolatrous Hebrews in honour of the Queen of + Heaven,<a id="noteref_684" name="noteref_684" href= + "#note_684"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">684</span></span></a> who + was no other than Astarte. Again, the story that Adonis spent half, + or according to others a third, of the year in the lower world and + the rest of it in the upper world,<a id="noteref_685" name= + "noteref_685" href="#note_685"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">685</span></span></a> is + explained most simply and naturally by supposing that he + represented vegetation, especially the corn, which lies buried in + earth half the year and reappears above ground the other half. + Certainly of the annual phenomena of nature there is none which + suggests so obviously the idea of death and resurrection as the + disappearance and reappearance of vegetation in autumn and spring. + Adonis has been taken for the sun; but there is nothing in the + sun's annual course within the temperate and tropical zones to + suggest that he is dead for half or a third of the year and alive + for the other half or two-thirds. He might, indeed, be conceived as + weakened in winter, but dead he could not be thought to be; his + daily reappearance contradicts the supposition.<a id="noteref_686" + name="noteref_686" href="#note_686"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">686</span></span></a> + Within the Arctic Circle, where the sun annually disappears for a + continuous period which varies from twenty-four hours to six months + according to the latitude, his yearly death and resurrection would + certainly be an obvious idea; but no one except the unfortunate + <span class="tei tei-pb" id="page229">[pg 229]</span><a name= + "Pg229" id="Pg229" class="tei tei-anchor"></a> astronomer + Bailly<a id="noteref_687" name="noteref_687" href= + "#note_687"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">687</span></span></a> has + maintained that the Adonis worship came from the Arctic regions. On + the other hand, the annual death and revival of vegetation is a + conception which readily presents itself to men in every stage of + savagery and civilization; and the vastness of the scale on which + this ever-recurring decay and regeneration takes place, together + with man's intimate dependence on it for subsistence, combine to + render it the most impressive annual occurrence in nature, at least + within the temperate zones. It is no wonder that a phenomenon so + important, so striking, and so universal should, by suggesting + similar ideas, have given rise to similar rites in many lands. We + may, therefore, accept as probable an explanation of the Adonis + worship which accords so well with the facts of nature and with the + analogy of similar rites in other lands. Moreover, the explanation + is countenanced by a considerable body of opinion amongst the + ancients themselves, who again and again interpreted the dying and + reviving god as the reaped and sprouting grain.<a id="noteref_688" + name="noteref_688" href="#note_688"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">688</span></span></a></p><span class="tei tei-pb" + id="page230">[pg 230]</span><a name="Pg230" id="Pg230" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Tammuz or Adonis as a corn-spirit + bruised and ground in a mill.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The character of + Tammuz or Adonis as a corn-spirit comes out plainly in an account + of his festival given by an Arabic writer of the tenth century. In + describing the rites and sacrifices observed at the different + seasons of the year by the heathen Syrians of Harran, he says: + <span class="tei tei-q">“Tammuz (July). In the middle of this month + is the festival of el-Bûgât, that is, of the weeping women, and + this is the Tâ-uz festival, which is celebrated in honour of the + god Tâ-uz. The women bewail him, because his lord slew him so + cruelly, ground his bones in a mill, and then scattered them to the + wind. The women (during this festival) eat nothing which has been + ground in a mill, but limit their diet to steeped wheat, sweet + vetches, dates, raisins, and the like.”</span><a id="noteref_689" + name="noteref_689" href="#note_689"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">689</span></span></a> + Tâ-uz, who is no other than Tammuz, is here like Burns's John + Barleycorn—</p><span class="tei tei-pb" id="page231">[pg + 231]</span><a name="Pg231" id="Pg231" class="tei tei-anchor"></a> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">They wasted o'er a + scorching flame</span></span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + The marrow of his bones;</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + But a miller us'd him worst of all—</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">For he crush'd him + between two stones.</span></span><span style= + "font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This + concentration, so to say, of the nature of Adonis upon the cereal + crops is characteristic of the stage of culture reached by his + worshippers in historical times. They had left the nomadic life of + the wandering hunter and herdsman far behind them; for ages they + had been settled on the land, and had depended for their + subsistence mainly on the products of tillage. The berries and + roots of the wilderness, the grass of the pastures, which had been + matters of vital importance to their ruder forefathers, were now of + little moment to them: more and more their thoughts and energies + were engrossed by the staple of their life, the corn; more and more + accordingly the propitiation of the deities of fertility in general + and of the corn-spirit in particular tended to become the central + feature of their religion. The aim they set before themselves in + celebrating the rites was thoroughly practical. It was no vague + poetical sentiment which prompted them to hail with joy the rebirth + of vegetation and to mourn its decline. Hunger, felt or feared, was + the mainspring of the worship of Adonis.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The mourning for Adonis + interpreted as a harvest rite.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It has been + suggested by Father Lagrange that the mourning for Adonis was + essentially a harvest rite designed to propitiate the corn-god, who + was then either perishing under the sickles of the reapers, or + being trodden to death under the hoofs of the oxen on the + threshing-floor. While the men slew him, the women wept crocodile + tears at home to appease his natural indignation by a show of grief + for his death.<a id="noteref_690" name="noteref_690" href= + "#note_690"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">690</span></span></a> The + theory fits in well with the dates of the festivals, which fell in + spring or summer; for spring and summer, not autumn, are the + seasons of the barley and wheat harvests in the lands which, + worshipped Adonis.<a id="noteref_691" name="noteref_691" href= + "#note_691"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">691</span></span></a> + <span class="tei tei-pb" id="page232">[pg 232]</span><a name= + "Pg232" id="Pg232" class="tei tei-anchor"></a> Further, the + hypothesis is confirmed by the practice of the Egyptian reapers, + who lamented, calling upon Isis, when they cut the first + corn;<a id="noteref_692" name="noteref_692" href= + "#note_692"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">692</span></span></a> and + it is recommended by the analogous customs of many hunting tribes, + who testify great respect for the animals which they kill and + eat.<a id="noteref_693" name="noteref_693" href= + "#note_693"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">693</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">But probably Adonis was a spirit + of fruits, edible roots, and grass before he became a spirit of + the cultivated corn.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus interpreted + the death of Adonis is not the natural decay of vegetation in + general under the summer heat or the winter cold; it is the violent + destruction of the corn by man, who cuts it down on the field, + stamps it to pieces on the threshing-floor, and grinds it to powder + in the mill. That this was indeed the principal aspect in which + Adonis presented himself in later times to the agricultural peoples + of the Levant, may be admitted; but whether from the beginning he + had been the corn and nothing but the corn, <span class= + "tei tei-pb" id="page233">[pg 233]</span><a name="Pg233" id="Pg233" + class="tei tei-anchor"></a> may be doubted. At an earlier period he + may have been to the herdsman, above all, the tender herbage which + sprouts after rain, offering rich pasture to the lean and hungry + cattle. Earlier still he may have embodied the spirit of the nuts + and berries which the autumn woods yield to the savage hunter and + his squaw. And just as the husbandman must propitiate the spirit of + the corn which he consumes, so the herdsman must appease the spirit + of the grass and leaves which his cattle munch, and the hunter must + soothe the spirit of the roots which he digs, and of the fruits + which he gathers from the bough. In all cases the propitiation of + the injured and angry sprite would naturally comprise elaborate + excuses and apologies, accompanied by loud lamentations at his + decease whenever, through some deplorable accident or necessity, he + happened to be murdered as well as robbed. Only we must bear in + mind that the savage hunter and herdsman of those early days had + probably not yet attained to the abstract idea of vegetation in + general; and that accordingly, so far as Adonis existed for them at + all, he must have been the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Adon</span></span> or lord of each individual + tree and plant rather than a personification of vegetable life as a + whole. Thus there would be as many Adonises as there were trees and + shrubs, and each of them might expect to receive satisfaction for + any damage done to his person or property. And year by year, when + the trees were deciduous, every Adonis would seem to bleed to death + with the red leaves of autumn and to come to life again with the + fresh green of spring.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The propitiation of the + corn-spirit may have fused with the worship of the dead.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have seen + reason to think that in early times Adonis was sometimes personated + by a living man who died a violent death in the character of the + god. Further, there is evidence which goes to show that among the + agricultural peoples of the Eastern Mediterranean, the corn-spirit, + by whatever name he was known, was often represented, year by year, + by human victims slain on the harvest-field.<a id="noteref_694" + name="noteref_694" href="#note_694"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">694</span></span></a> If + that was so, it seems likely that the propitiation of the + corn-spirit would tend to fuse to some extent with the worship of + the dead. For the spirits of these victims <span class="tei tei-pb" + id="page234">[pg 234]</span><a name="Pg234" id="Pg234" class= + "tei tei-anchor"></a> might be thought to return to life in the + ears which they had fattened with their blood, and to die a second + death at the reaping of the corn. Now the ghosts of those who have + perished by violence are surly and apt to wreak their vengeance on + their slayers whenever an opportunity offers. Hence the attempt to + appease the souls of the slaughtered victims would naturally blend, + at least in the popular conception, with the attempt to pacify the + slain corn-spirit. And as the dead came back in the sprouting corn, + so they might be thought to return in the spring flowers, waked + from their long sleep by the soft vernal airs. They had been laid + to their rest under the sod. What more natural than to imagine that + the violets and the hyacinths, the roses and the anemones, sprang + from their dust, were empurpled or incarnadined by their blood, and + contained some portion of their spirit?</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">I sometimes think that + never blows so red</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + The Rose as where some buried Caesar bled;</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 3.60em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + That every Hyacinth the Garden wears</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Dropt in her Lap from some once lovely Head.</span></span> + </div> + </div> + + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">And this reviving Herb + whose tender Green</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Fledges the River-Lip on which we lean—</span></span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 3.60em"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Ah, lean upon it lightly, for who knows</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">From what once lovely + Lip it springs unseen?</span></span><span style= + "font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The festival of the dead a + festival of flowers.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the summer + after the battle of Landen, the most sanguinary battle of the + seventeenth century in Europe, the earth, saturated with the blood + of twenty thousand slain, broke forth into millions of poppies, and + the traveller who passed that vast sheet of scarlet might well + fancy that the earth had indeed given up her dead.<a id= + "noteref_695" name="noteref_695" href="#note_695"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">695</span></span></a> At + Athens the great Commemoration of the Dead fell in spring about the + middle of March, when the early flowers are in bloom. Then the dead + were believed to rise from their graves and go about the streets, + vainly endeavoring to enter the temples and the dwellings, which + were barred against these perturbed spirits with ropes, buckthorn, + and pitch. The name of the festival, according to the most obvious + and natural interpretation, means the Festival of Flowers, and the + title would <span class="tei tei-pb" id="page235">[pg + 235]</span><a name="Pg235" id="Pg235" class="tei tei-anchor"></a> + fit well with the substance of the ceremonies if at that season the + poor ghosts were indeed thought to creep from the narrow house with + the opening flowers.<a id="noteref_696" name="noteref_696" href= + "#note_696"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">696</span></span></a> There + may therefore be a measure of truth in the theory of Renan, who saw + in the Adonis worship a dreamy voluptuous cult of death, conceived + not as the King of Terrors, but as an insidious enchanter who lures + his victims to himself and lulls them into an eternal sleep. The + infinite charm of nature in the Lebanon, he thought, lends itself + to religious emotions of this sensuous, visionary sort, hovering + vaguely between pain and pleasure, between slumber and tears.<a id= + "noteref_697" name="noteref_697" href="#note_697"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">697</span></span></a> It + would doubtless be a mistake to attribute to Syrian peasants the + worship of a conception so purely abstract as that of death in + general. Yet it may be true that in their simple minds the thought + of the reviving spirit of vegetation was blent with the very + concrete notion of the ghosts of the dead, who come to life again + in spring days with the early flowers, with the tender green of the + corn and the many-tinted blossoms of the trees. Thus their views of + the death and resurrection of nature would be coloured by their + views of the death and resurrection of man, by their personal + sorrows and hopes and fears. In like manner we cannot doubt that + Renan's theory of Adonis was itself deeply tinged by passionate + memories, memories of the slumber akin to death which sealed his + own eyes on the slopes of the Lebanon, memories of the sister who + sleeps in the land of Adonis never again to wake with the anemones + and the roses.</p> + </div><span class="tei tei-pb" id="page236">[pg 236]</span><a name= + "Pg236" id="Pg236" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc89" id="toc89"></a> <a name="pdf90" id="pdf90"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter X. The Gardens of + Adonis.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Pots of corn, herbs, and flowers, + called the gardens of Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Perhaps the best + proof that Adonis was a deity of vegetation, and especially of the + corn, is furnished by the gardens of Adonis, as they were called. + These were baskets or pots filled with earth, in which wheat, + barley, lettuces, fennel, and various kinds of flowers were sown + and tended for eight days, chiefly or exclusively by women. + Fostered by the sun's heat, the plants shot up rapidly, but having + no root they withered as rapidly away, and at the end of eight days + were carried out with the images of the dead Adonis, and flung with + them into the sea or into springs.<a id="noteref_698" name= + "noteref_698" href="#note_698"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">698</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">These gardens of Adonis were + charms to promote the growth of vegetation. The throwing of + the</span> <span class="tei tei-q"><span style= + "font-size: 80%">“</span><span style= + "font-size: 80%">gardens</span><span style= + "font-size: 80%">”</span></span><span style= + "font-size: 80%">into water was a rain-charm. Parallel European + customs of drenching the corn with water at harvest or sowing. + Use of water as a rain-charm at harvest and sowing.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These gardens of + Adonis are most naturally interpreted as representatives of Adonis + or manifestations of his power; they represented him, true to his + original nature, in vegetable form, while the images of him, with + which they were carried out and cast into the water, portrayed him + in his later human shape. All these Adonis ceremonies, if I am + right, were originally intended as charms to promote the growth + <span class="tei tei-pb" id="page237">[pg 237]</span><a name= + "Pg237" id="Pg237" class="tei tei-anchor"></a> or revival of + vegetation; and the principle by which they were supposed to + produce this effect was homoeopathic or imitative magic. For + ignorant people suppose that by mimicking the effect which they + desire to produce they actually help to produce it; thus by + sprinkling water they make rain, by lighting a fire they make + sunshine, and so on. Similarly, by mimicking the growth of crops + they hope to ensure a good harvest. The rapid growth of the wheat + and barley in the gardens of Adonis was intended to make the corn + shoot up; and the throwing of the gardens and of the images into + the water was a charm to secure a due supply of fertilizing + rain.<a id="noteref_699" name="noteref_699" href= + "#note_699"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">699</span></span></a> The + same, I take it, was the object of throwing the effigies of Death + and the Carnival into water in the corresponding ceremonies of + modern Europe.<a id="noteref_700" name="noteref_700" href= + "#note_700"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">700</span></span></a> + Certainly the custom of drenching with water a leaf-clad person, + who undoubtedly personifies vegetation, is still resorted to in + Europe for the express purpose of producing rain.<a id= + "noteref_701" name="noteref_701" href="#note_701"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">701</span></span></a> + Similarly the custom of throwing water on the last corn cut at + harvest, or on the person who brings it home (a custom observed in + Germany and France, and till quite lately in England and Scotland), + is in some places practised with the avowed intent to procure rain + for the next year's crops. Thus in Wallachia and amongst the + Roumanians in Transylvania, when a girl is bringing home a crown + made of the last ears of corn cut at harvest, all who meet her + hasten to throw water on her, and two farm-servants are placed at + the door for the purpose; for they believe that if this were not + done, the crops next year would perish from drought.<a id= + "noteref_702" name="noteref_702" href="#note_702"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">702</span></span></a> So + <span class="tei tei-pb" id="page238">[pg 238]</span><a name= + "Pg238" id="Pg238" class="tei tei-anchor"></a> amongst the Saxons + of Transylvania, the person who wears the wreath made of the last + corn cut is drenched with water to the skin; for the wetter he is, + the better will be next year's harvest, and the more grain there + will be threashed out. Sometimes the wearer of the wreath is the + reaper who cut the last corn.<a id="noteref_703" name="noteref_703" + href="#note_703"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">703</span></span></a> In + Northern Euboea, when the corn-sheaves have been piled in a stack, + the farmer's wife brings a pitcher of water and offers it to each + of the labourers that he may wash his hands. Every man, after he + has washed his hands, sprinkles water on the corn and on the + threshing-floor, expressing at the same time a wish that the corn + may last long. Lastly, the farmer's wife holds the pitcher + slantingly and runs at full speed round the stack without spilling + a drop, while she utters a wish that the stack may endure as long + as the circle she has just described.<a id="noteref_704" name= + "noteref_704" href="#note_704"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">704</span></span></a> At + the spring ploughing in Prussia, when the ploughmen and sowers + returned in the evening from their work in the fields, the farmer's + wife and the servants used to splash water over them. The ploughmen + and sowers retorted by seizing every one, throwing them into the + pond, and ducking them under the water. The farmer's wife might + claim exemption on payment of a forfeit, but every one else had to + be ducked. By observing this custom they hoped to ensure a due + supply of rain for the seed.<a id="noteref_705" name="noteref_705" + href="#note_705"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">705</span></span></a> Also + after harvest in Prussia, the person who wore a wreath made of the + last corn cut was drenched with water, while a prayer was uttered + that <span class="tei tei-q">“as the corn had sprung up and + multiplied through the water, so it might spring up and multiply in + the barn and granary.”</span><a id="noteref_706" name="noteref_706" + href="#note_706"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">706</span></span></a> At + Schlanow, in Brandenburg, when the sowers <span class="tei tei-pb" + id="page239">[pg 239]</span><a name="Pg239" id="Pg239" class= + "tei tei-anchor"></a> return home from the first sowing they are + drenched with water <span class="tei tei-q">“in order that the corn + may grow.”</span><a id="noteref_707" name="noteref_707" href= + "#note_707"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">707</span></span></a> In + Anhalt on the same occasion the farmer is still often sprinkled + with water by his family; and his men and horses, and even the + plough, receive the same treatment. The object of the custom, as + people at Arensdorf explained it, is <span class="tei tei-q">“to + wish fertility to the fields for the whole year.”</span><a id= + "noteref_708" name="noteref_708" href="#note_708"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">708</span></span></a> So in + Hesse, when the ploughmen return with the plough from the field for + the first time, the women and girls lie in wait for them and slyly + drench them with water.<a id="noteref_709" name="noteref_709" href= + "#note_709"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">709</span></span></a> Near + Naaburg, in Bavaria, the man who first comes back from sowing or + ploughing has a vessel of water thrown over him by some one in + hiding.<a id="noteref_710" name="noteref_710" href= + "#note_710"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">710</span></span></a> At + Hettingen in Baden the farmer who is about to begin the sowing of + oats is sprinkled with water, in order that the oats may not + shrivel up.<a id="noteref_711" name="noteref_711" href= + "#note_711"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">711</span></span></a> + Before the Tusayan Indians of North America go out to plant their + fields, the women sometimes pour water on them; the reason for + doing so is that <span class="tei tei-q">“as the water is poured on + the men, so may water fall on the planted fields.”</span><a id= + "noteref_712" name="noteref_712" href="#note_712"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">712</span></span></a> The + Indians of Santiago Tepehuacan steep the seed of the maize in water + before they sow it, in order that the god of the waters may bestow + on the fields the needed moisture.<a id="noteref_713" name= + "noteref_713" href="#note_713"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">713</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Gardens of Adonis among the Oraons + and Mundas of Bengal.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The opinion that + the gardens of Adonis are essentially charms to promote the growth + of vegetation, especially of the crops, and that they belong to the + same class of customs as those spring and midsummer folk-customs of + modern Europe which I have described elsewhere,<a id="noteref_714" + name="noteref_714" href="#note_714"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">714</span></span></a> does + not rest for its evidence merely on the intrinsic probability of + the case. Fortunately we are able to show that gardens of Adonis + (if we may use the expression in a general sense) are still + planted, first, by a primitive race at their sowing season, + <span class="tei tei-pb" id="page240">[pg 240]</span><a name= + "Pg240" id="Pg240" class="tei tei-anchor"></a> and, second, by + European peasants at midsummer. Amongst the Oraons and Mundas of + Bengal, when the time comes for planting out the rice which has + been grown in seed-beds, a party of young people of both sexes go + to the forest and cut a young Karma-tree, or the branch of one. + Bearing it in triumph they return dancing, singing, and beating + drums, and plant it in the middle of the village dancing-ground. A + sacrifice is offered to the tree; and next morning the youth of + both sexes, linked arm-in-arm, dance in a great circle round the + Karma-tree, which is decked with strips of coloured cloth and sham + bracelets and necklets of plaited straw. As a preparation for the + festival, the daughters of the headman of the village cultivate + blades of barley in a peculiar way. The seed is sown in moist, + sandy soil, mixed with turmeric, and the blades sprout and unfold + of a pale-yellow or primrose colour. On the day of the festival the + girls take up these blades and carry them in baskets to the + dancing-ground, where, prostrating themselves reverentially, they + place some of the plants before the Karma-tree. Finally, the + Karma-tree is taken away and thrown into a stream or tank.<a id= + "noteref_715" name="noteref_715" href="#note_715"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">715</span></span></a> The + meaning of planting these barley blades and then presenting them to + the Karma-tree is hardly open to question. Trees are supposed to + exercise a quickening influence upon the growth of crops, and + amongst the very people in question—the Mundas or + Mundaris—<span class="tei tei-q">“the grove deities are held + responsible for the crops.”</span><a id="noteref_716" name= + "noteref_716" href="#note_716"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">716</span></span></a> + Therefore, when at the season for planting out the rice the Mundas + bring in a tree and treat it with so much respect, their object can + only be to foster thereby the growth of the rice which is about to + be planted out; and the custom of causing barley blades to sprout + rapidly and then presenting them to the tree must be intended to + subserve the same purpose, perhaps by reminding the tree-spirit of + his duty towards the crops, and stimulating his activity by this + visible example of rapid vegetable growth. The throwing of the + Karma-tree into the water is to be interpreted as a rain-charm. + <span class="tei tei-pb" id="page241">[pg 241]</span><a name= + "Pg241" id="Pg241" class="tei tei-anchor"></a> Whether the barley + blades are also thrown into the water is not said; but if my + interpretation of the custom is right, probably they are so. A + distinction between this Bengal custom and the Greek rites of + Adonis is that in the former the tree-spirit appears in his + original form as a tree; whereas in the Adonis worship he appears + in human form, represented as a dead man, though his vegetable + nature is indicated by the gardens of Adonis, which are, so to say, + a secondary manifestation of his original power as a + tree-spirit.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Gardens of Adonis in + Rajputana.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Gardens of + Adonis are cultivated also by the Hindoos, with the intention + apparently of ensuring the fertility both of the earth and of + mankind. Thus at Oodeypoor in Rajputana a festival is held + <span class="tei tei-q">“in honour of Gouri, or Isani, the goddess + of abundance, the Isis of Egypt, the Ceres of Greece. Like the + Rajpoot Saturnalia, which it follows, it belongs to the vernal + equinox, when nature in these regions proximate to the tropic is in + the full expanse of her charms, and the matronly Gouri casts her + golden mantle over the verdant Vassanti, personification of spring. + Then the fruits exhibit their promise to the eye; the kohil fills + the ear with melody; the air is impregnated with aroma, and the + crimson poppy contrasts with the spikes of golden grain to form a + wreath for the beneficent Gouri. Gouri is one of the names of Isa + or Parvati, wife of the greatest of the gods, Mahadeva or Iswara, + who is conjoined with her in these rites, which almost exclusively + appertain to the women. The meaning of <span class= + "tei tei-foreign"><span style= + "font-style: italic">gouri</span></span> is <span class= + "tei tei-q">‘yellow,’</span> emblematic of the ripened harvest, + when the votaries of the goddess adore her effigies, which are + those of a matron painted the colour of ripe corn.”</span> The + rites begin when the sun enters the sign of the Ram, the opening of + the Hindoo year. An image of the goddess Gouri is made of earth, + and a smaller one of her husband Iswara, and the two are placed + together. A small trench is next dug, barley is sown in it, and the + ground watered and heated artificially till the grain sprouts, when + the women dance round it hand in hand, invoking the blessing of + Gouri on their husbands. After that the young corn is taken up and + distributed by the women to the men, who wear it in their turbans. + Every wealthy family, or at least every subdivision of the city, + has its own image. These and other <span class="tei tei-pb" id= + "page242">[pg 242]</span><a name="Pg242" id="Pg242" class= + "tei tei-anchor"></a> rites, known only to the initiated, occupy + several days, and are performed within doors. Then the images of + the goddess and her husband are decorated and borne in procession + to a beautiful lake, whose deep blue waters mirror the cloudless + Indian sky, marble palaces, and orange groves. Here the women, + their hair decked with roses and jessamine carry the image of Gouri + down a marble staircase to the water's edge, and dance round it + singing hymns and love-songs. Meantime the goddess is supposed to + bathe in the water. No men take part in the ceremony; even the + image of Iswara, the husband-god, attracts little attention.<a id= + "noteref_717" name="noteref_717" href="#note_717"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">717</span></span></a> In + these rites the distribution of the barley shoots to the men, and + the invocation of a blessing on their husbands by the wives, point + clearly to the desire of offspring as one motive for observing the + custom. The same motive probably explains the use of gardens of + Adonis at the marriage of Brahmans in the Madras Presidency. Seeds + of five or nine sorts are mixed and sown in earthen pots, which are + made specially for the purpose and are filled with earth. Bride and + bridegroom water the seeds both morning and evening for four days; + and on the fifth day the seedlings are thrown, like the real + gardens of Adonis, into a tank or river.<a id="noteref_718" name= + "noteref_718" href="#note_718"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">718</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Gardens of Adonis in North-Western + and Central India.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Himalayan + districts of North-Western India the cultivators sow barley, maize, + pulse, or mustard in a basket of earth on the twenty-fourth day of + the fourth month (<span class="tei tei-foreign"><span style= + "font-style: italic">Asárh</span></span>), which falls about the + middle of July. Then on the last day of the month they place amidst + the new sprouts small clay images of Mahadeo and Parvati and + worship them in remembrance of the marriage of those deities. Next + day they cut down the green stalks and wear them in their + head-dress.<a id="noteref_719" name="noteref_719" href= + "#note_719"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">719</span></span></a> + Similar is the barley feast known as Jâyî or Jawâra in Upper India + and as Bhujariya in the Central Provinces. On the seventh day of + the light half of the month Sâwan grains of barley are sown in a + pot of manure, and spring up so quickly that by the end of the + <span class="tei tei-pb" id="page243">[pg 243]</span><a name= + "Pg243" id="Pg243" class="tei tei-anchor"></a> month the vessel is + full of long, yellowish-green stalks. On the first day of the next + month, Bhâdon, the women and girls take the stalks out, throw the + earth and manure into water, and distribute the plants among their + male friends, who bind them in their turbans and about their + dress.<a id="noteref_720" name="noteref_720" href= + "#note_720"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">720</span></span></a> At + Sargal in the Central Provinces of India this ceremony is observed + about the middle of September. None but women may take part in it, + though crowds of men come to look on. Some little time before the + festival wheat or other grain has been sown in pots ingeniously + constructed of large leaves, which are held together by the thorns + of a species of acacia. Having grown up in the dark, the stalks are + of a pale colour. On the day appointed these gardens of Adonis, as + we may call them, are carried towards a lake which abuts on the + native city. The women of every family or circle of friends bring + their own pots, and having laid them on the ground they dance round + them. Then taking the pots of sprouting corn they descend to the + edge of the water, wash the soil away from the pots, and distribute + the young plants among their friends.<a id="noteref_721" name= + "noteref_721" href="#note_721"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">721</span></span></a> At + the temple of the goddess Padmavati, near Pandharpur in the Bombay + Presidency, a Nine Nights' festival is held in the bright half of + the month Ashvin (September-October). At this time a bamboo frame + is hung in front of the image, and from it depend garlands of + flowers and strings of wheaten cakes. Under the frame the floor in + front of the pedestal is strewn with a layer of earth in which + wheat is sown and allowed to sprout.<a id="noteref_722" name= + "noteref_722" href="#note_722"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">722</span></span></a> A + similar rite is observed in the same month before the images of two + other goddesses, Ambabai and Lakhubai, who also have temples at + Pandharpur.<a id="noteref_723" name="noteref_723" href= + "#note_723"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">723</span></span></a></p><span class="tei tei-pb" + id="page244">[pg 244]</span><a name="Pg244" id="Pg244" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Gardens of Adonis in Bavaria. + Gardens of Adonis on St. John's Day in Sardinia.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In some parts of + Bavaria it is customary to sow flax in a pot on the last three days + of the Carnival; from the seed which grows best an omen is drawn as + to whether the early, the middle, or the late sowing will produce + the best crop.<a id="noteref_724" name="noteref_724" href= + "#note_724"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">724</span></span></a> In + Sardinia the gardens of Adonis are still planted in connexion with + the great Midsummer festival which bears the name of St. John. At + the end of March or on the first of April a young man of the + village presents himself to a girl, and asks her to be his + <span class="tei tei-foreign"><span style= + "font-style: italic">comare</span></span> (gossip or sweetheart), + offering to be her <span class="tei tei-foreign"><span style= + "font-style: italic">compare</span></span>. The invitation is + considered as an honour by the girl's family, and is gladly + accepted. At the end of May the girl makes a pot of the bark of the + cork-tree, fills it with earth, and sows a handful of wheat and + barley in it. The pot being placed in the sun and often watered, + the corn sprouts rapidly and has a good head by Midsummer Eve (St. + John's Eve, the twenty-third of June). The pot is then called + <span class="tei tei-foreign"><span style= + "font-style: italic">Erme</span></span> or <span class= + "tei tei-foreign"><span style= + "font-style: italic">Nenneri</span></span>. On St. John's Day the + young man and the girl, dressed in their best, accompanied by a + long retinue and preceded by children gambolling and frolicking, + move in procession to a church outside the village. Here they break + the pot by throwing it against the door of the church. Then they + sit down in a ring on the grass and eat eggs and herbs to the music + of flutes. Wine is mixed in a cup and passed round, each one + drinking as it passes. Then they join hands and sing <span class= + "tei tei-q">“Sweethearts of St. John”</span> (<span class= + "tei tei-foreign"><span style="font-style: italic">Compare e comare + di San Giovanni</span></span>) over and over again, the flutes + playing the while. When they tire of singing they stand up and + dance gaily in a ring till evening. This is the general Sardinian + custom. As practised at Ozieri it has some special features. In May + the pots are made of cork-bark and planted with corn, as already + described. Then on the Eve of St. John the window-sills are draped + with rich cloths, on which the pots are placed, adorned with + crimson and blue silk and ribbons of various colours. On each of + the pots they used formerly to place a statuette or cloth doll + dressed as a woman, or a Priapus-like figure made of paste; but + this custom, rigorously forbidden by the Church, has fallen into + disuse. The village swains go about <span class="tei tei-pb" id= + "page245">[pg 245]</span><a name="Pg245" id="Pg245" class= + "tei tei-anchor"></a> in a troop to look at the pots and their + decorations and to wait for the girls, who assemble on the public + square to celebrate the festival. Here a great bonfire is kindled, + round which they dance and make merry. Those who wish to be + <span class="tei tei-q">“Sweethearts of St. John”</span> act as + follows. The young man stands on one side of the bonfire and the + girl on the other, and they, in a manner, join hands by each + grasping one end of a long stick, which they pass three times + backwards and forwards across the fire, thus thrusting their hands + thrice rapidly into the flames. This seals their relationship to + each other. Dancing and music go on till late at night.<a id= + "noteref_725" name="noteref_725" href="#note_725"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">725</span></span></a> The + correspondence of these Sardinian pots of grain to the gardens of + Adonis seems complete, and the images formerly placed in them + answer to the images of Adonis which accompanied his gardens.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Gardens of Adonis on St. John's + Day in Sicily.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Customs of the + same sort are observed at the same season in Sicily. Pairs of boys + and girls become gossips of St. John on St. John's Day by drawing + each a hair from his or her head and performing various ceremonies + over them. Thus they tie the hairs together and throw them up in + the air, or exchange them over a potsherd, which they afterwards + break in two, preserving each a fragment with pious care. The tie + formed in the latter way is supposed to last for life. In some + parts of Sicily the gossips of St. John present each other with + plates of sprouting corn, lentils, and canary seed, which have been + planted forty days before the festival. The one who receives the + plate pulls a stalk of the young plants, binds it with a ribbon, + and preserves it among his or her greatest treasures, restoring the + platter to the giver. At Catania the gossips exchange pots of basil + and great cucumbers; the girls tend the basil, and the thicker it + grows the more it is prized.<a id="noteref_726" name="noteref_726" + href="#note_726"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">726</span></span></a></p><span class="tei tei-pb" + id="page246">[pg 246]</span><a name="Pg246" id="Pg246" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">In these Sardinian and Sicilian + ceremonies St. John may have taken the place of Adonis. Custom + of bathing in water or washing in dew on the Eve or Day of St. + John (Midsummer Eve or Midsummer Day). Petrarch at Cologne on + St. John's Eve.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In these + midsummer customs of Sardinia and Sicily it is possible that, as + Mr. R. Wünsch supposes,<a id="noteref_727" name="noteref_727" href= + "#note_727"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">727</span></span></a> St. + John has replaced Adonis. We have seen that the rites of Tammuz or + Adonis were commonly celebrated about midsummer; according to + Jerome, their date was June.<a id="noteref_728" name="noteref_728" + href="#note_728"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">728</span></span></a> And + besides their date and their similarity in respect of the pots of + herbs and corn, there is another point of affinity between the two + festivals, the heathen and the Christian. In both of them water + plays a prominent part. At his midsummer festival in Babylon the + image of Tammuz, whose name is said to mean <span class= + "tei tei-q">“true son of the deep water,”</span> was bathed with + pure water: at his summer festival in Alexandria the image of + Adonis, with that of his divine mistress Aphrodite, was committed + to the waves; and at the midsummer celebration in Greece the + gardens of Adonis were thrown into the sea or into springs. Now a + great feature of the midsummer festival associated with the name of + St. John is, or used to be, the custom of bathing in the sea, + springs, rivers, or the dew on Midsummer Eve or the morning of + Midsummer Day. Thus, for example, at Naples there is a church + dedicated to St. John the Baptist under the name of St. John of the + Sea (<span lang="it" class="tei tei-foreign" xml:lang= + "it"><span style="font-style: italic">S. Giovan a + mare</span></span>); and it was an old practice for men and women + to bathe in the sea on St. John's Eve, that is, on Midsummer Eve, + believing that thus all their sins were washed away.<a id= + "noteref_729" name="noteref_729" href="#note_729"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">729</span></span></a> In + the Abruzzi water is still supposed to acquire certain marvellous + and beneficent properties on St. John's Night. They say that on + that night the sun and moon bathe in the water. Hence many people + take a bath in the sea or in a river at that season, especially at + the moment of sunrise. At Castiglione a Casauria they go before + sunrise to the Pescara River or to springs, wash their faces and + hands, then gird themselves with twigs of bryony (<span class= + "tei tei-foreign"><span style= + "font-style: italic">vitalba</span></span>) and twine the plant + round their brows, in order that they may be free from pains. At + Pescina boys and girls wash each other's faces in a river or a + spring, then exchange kisses, and become gossips. The dew, also, + that <span class="tei tei-pb" id="page247">[pg 247]</span><a name= + "Pg247" id="Pg247" class="tei tei-anchor"></a> falls on St. John's + Night is supposed in the Abruzzi to benefit whatever it touches, + whether it be water, flowers, or the human body. For that reason + people put out vessels of water on the window-sills or the + terraces, and wash themselves with the water in the morning in + order to purify themselves and escape headaches and colds. A still + more efficacious mode of accomplishing the same end is to rise at + the peep of dawn, to wet the hands in the dewy grass, and then to + rub the moisture on the eyelids, the brow, and the temples, because + the dew is believed to cure maladies of the head and eyes. It is + also a remedy for diseases of the skin. Persons who are thus + afflicted should roll on the dewy grass. When patients are + prevented by their infirmity or any other cause from quitting the + house, their friends will gather the dew in sheets or tablecloths + and so apply it to the suffering part.<a id="noteref_730" name= + "noteref_730" href="#note_730"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">730</span></span></a> At + Marsala in Sicily there is a spring of water in a subterranean + grotto called the Grotto of the Sibyl. Beside it stands a church of + St. John, which has been supposed to occupy the site of a temple of + Apollo. On St. John's Eve, the twenty-third of June, women and + girls visit the grotto, and by drinking of the prophetic water + learn whether their husbands have been faithful to them in the year + that is past, or whether they themselves will wed in the year that + is to come. Sick people, too, imagine that by bathing in the water, + drinking of it, or ducking thrice in it in the name of the Trinity, + they will be made whole.<a id="noteref_731" name="noteref_731" + href="#note_731"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">731</span></span></a> At + Chiaramonte in Sicily the following custom is observed on St. + John's Eve. The men repair to one fountain and the women to + another, and dip their heads thrice in the water, repeating at each + ablution certain verses in honour of St. John. They believe that + this is a cure or preventive of the scald.<a id="noteref_732" name= + "noteref_732" href="#note_732"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">732</span></span></a> When + Petrarch visited Cologne, he chanced to <span class="tei tei-pb" + id="page248">[pg 248]</span><a name="Pg248" id="Pg248" class= + "tei tei-anchor"></a> arrive in the town on St. John's Eve. The sun + was nearly setting, and his host at once led him to the Rhine. A + strange sight there met his eyes, for the banks of the river were + covered with pretty women. The crowd was great but good-humoured. + From a rising ground on which he stood the poet saw many of the + women, girt with fragrant herbs, kneel down on the water's edge, + roll their sleeves up above their elbows, and wash their white arms + and hands in the river, murmuring softly some words which the + Italian did not understand. He was told that the custom was a very + old one, much honoured in the observance; for the common folk, + especially the women, believed that to wash in the river on St. + John's Eve would avert every misfortune in the coming year.<a id= + "noteref_733" name="noteref_733" href="#note_733"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">733</span></span></a> On + St. John's Eve the people of Copenhagen used to go on pilgrimage to + a neighbouring spring, there to heal and strengthen themselves in + the water.<a id="noteref_734" name="noteref_734" href= + "#note_734"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">734</span></span></a> In + Spain people still bathe in the sea or roll naked in the dew of the + meadows on St. John's Eve, believing that this is a sovereign + preservative against diseases of the skin.<a id="noteref_735" name= + "noteref_735" href="#note_735"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">735</span></span></a> To + roll in the dew on the morning of St. John's Day is also esteemed a + cure for diseases of the skin in Normandy and Perigord. In Perigord + a field of hemp is especially recommended for the purpose, and the + patient should rub himself with the plants on which he has + rolled.<a id="noteref_736" name="noteref_736" href= + "#note_736"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">736</span></span></a> At + Ciotat in Provence, while the midsummer bonfire blazed, young + people used to plunge into the sea and splash each other + vigorously. At Vitrolles they bathed in a pond in order that they + might not suffer from fever during the year, and at Saint-Maries + they watered the horses to protect them from the itch.<a id= + "noteref_737" name="noteref_737" href="#note_737"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">737</span></span></a> A + custom of drenching people on this occasion with water formerly + prevailed in Toulon, Marseilles, and other towns of the south of + France. The water was squirted from syringes, poured on the heads + of passers-by from windows, and so <span class="tei tei-pb" id= + "page249">[pg 249]</span><a name="Pg249" id="Pg249" class= + "tei tei-anchor"></a> forth.<a id="noteref_738" name="noteref_738" + href="#note_738"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">738</span></span></a> From + Europe the practice of bathing in rivers and springs on St. John's + Day appears to have passed with the Spaniards to the New + World.<a id="noteref_739" name="noteref_739" href= + "#note_739"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">739</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The custom of bathing at midsummer + is pagan, not Christian, in its origin.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It may perhaps + be suggested that this wide-spread custom of bathing in water or + dew on Midsummer Eve or Midsummer Day is purely Christian in + origin, having been adopted as an appropriate mode of celebrating + the day dedicated to the Baptist. But in point of fact the custom + is older than Christianity, for it was denounced and forbidden as a + heathen practice by Augustine,<a id="noteref_740" name= + "noteref_740" href="#note_740"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">740</span></span></a> and + to this day it is practised at midsummer by the Mohammedan peoples + of North Africa.<a id="noteref_741" name="noteref_741" href= + "#note_741"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">741</span></span></a> We + may conjecture that the Church, unable to put down this relic of + paganism, followed its usual policy of accommodation by bestowing + on the rite of a Christian name and acquiescing, with a sigh, in + its observance. And casting about for a saint to supplant a heathen + patron of bathing, the Christian doctors could hardly have hit upon + a more appropriate successor than St. John the Baptist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Old heathen festival of midsummer + in Europe and the East.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But into whose + shoes did the Baptist step? Was the displaced deity really Adonis, + as the foregoing evidence seems to suggest? In Sardinia and Sicily + it may have been so, for in these islands Semitic influence was + certainly deep and probably lasting. The midsummer pastimes of + Sardinian and Sicilian children may therefore be a direct + continuation of the Carthaginian rites of Tammuz. Yet the midsummer + festival seems too widely spread and too deeply rooted in Central + and Northern Europe to allow us to trace it everywhere to an + Oriental origin in general and to the cult of Adonis in particular. + It has the air of a native of the soil rather than of an exotic + imported from the East. We shall <span class="tei tei-pb" id= + "page250">[pg 250]</span><a name="Pg250" id="Pg250" class= + "tei tei-anchor"></a> do better, therefore, to suppose that at a + remote period similar modes of thought, based on similar needs, led + men independently in many distant lands, from the North Sea to the + Euphrates, to celebrate the summer solstice with rites which, while + they differed in some things, yet agreed closely in others; that in + historical times a wave of Oriental influence, starting perhaps + from Babylonia, carried the Tammuz or Adonis form of the festival + westward till it met with native forms of a similar festival; and + that under pressure of the Roman civilization these different yet + kindred festivals fused with each other and crystallized into a + variety of shapes, which subsisted more or less separately side by + side, till the Church, unable to suppress them altogether, stripped + them so far as it could of their grosser features, and dexterously + changing the names allowed them to pass muster as Christian. And + what has just been said of the midsummer festivals probably + applies, with the necessary modifications, to the spring festivals + also. They, too, seem to have originated independently in Europe + and the East, and after ages of separation to have amalgamated + under the sway of the Roman Empire and the Christian Church. In + Syria, as we have seen, there appears to have been a vernal + celebration of Adonis; and we shall presently meet with an + undoubted instance of an Oriental festival of spring in the rites + of Attis. Meantime we must return for a little to the midsummer + festival which goes by the name of St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Midsummer fires and midsummer + couples in relation to vegetation.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Sardinian + practice of making merry round a great bonfire on St. John's Eve is + an instance of a custom which has been practised at the midsummer + festival from time immemorial in many parts of Europe. That custom + has been more fully dealt with by me elsewhere.<a id="noteref_742" + name="noteref_742" href="#note_742"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">742</span></span></a> The + instances which I have cited in other parts of this work seem to + indicate a connexion of the midsummer bonfire with vegetation. For + example, both in Sweden and Bohemia an essential part of the + festival is the raising of a May-pole or Midsummer-tree, which in + Bohemia is burned in the bonfire.<a id="noteref_743" name= + "noteref_743" href="#note_743"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">743</span></span></a> + Again, in a Russian midsummer ceremony a straw figure of Kupalo, + <span class="tei tei-pb" id="page251">[pg 251]</span><a name= + "Pg251" id="Pg251" class="tei tei-anchor"></a> the representative + of vegetation, is placed beside a May-pole or Midsummer-tree and + then carried to and fro across a bonfire.<a id="noteref_744" name= + "noteref_744" href="#note_744"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">744</span></span></a> + Kupalo is here represented in duplicate, in tree-form by the + Midsummer-tree, and in human form by the straw effigy, just as + Adonis was represented both by an image and a garden of Adonis; and + the duplicate representatives of Kupalo, like those of Adonis, are + finally cast into water. In the Sardinian and Sicilian customs the + Gossips or Sweethearts of St. John probably answer, on the one hand + to Adonis and Astarte, on the other to the King and Queen of May. + In the Swedish province of Blekinge part of the midsummer festival + is the election of a Midsummer Bride, who chooses her bridegroom; a + collection is made for the pair, who for the time being are looked + upon as man and wife.<a id="noteref_745" name="noteref_745" href= + "#note_745"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">745</span></span></a> Such + Midsummer pairs may be supposed, like the May pairs, to stand for + the powers of vegetation or of fertility in general: they represent + in flesh and blood what the images of Siva or Mahadeo and Parvati + in the Indian ceremonies, and the images of Adonis and Aphrodite in + the Alexandrian ceremony, set forth in effigy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Gardens of Adonis intended to + foster the growth of vegetation, and especially of the crops. + Modes of divination at midsummer like the gardens of + Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The reason why + ceremonies whose aim is to foster the growth of vegetation should + thus be associated with bonfires; why in particular the + representative of vegetation should be burned in the likeness of a + tree, or passed across the fire in effigy or in the form of a + living couple, has been discussed by me elsewhere.<a id= + "noteref_746" name="noteref_746" href="#note_746"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">746</span></span></a> Here + it is enough to have adduced evidence of such association, and + therefore to have obviated the objection which might have been + raised to my theory of the Sardinian custom, on the ground that the + bonfires have nothing to do with vegetation. One more piece of + evidence may here be given to prove the contrary. In some parts of + Germany and Austria young men and girls leap over midsummer + bonfires for the express purpose of making the hemp or flax grow + tall.<a id="noteref_747" name="noteref_747" href= + "#note_747"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">747</span></span></a> We + may, therefore, assume that in the Sardinian custom the blades of + wheat and barley which are <span class="tei tei-pb" id= + "page252">[pg 252]</span><a name="Pg252" id="Pg252" class= + "tei tei-anchor"></a> forced on in pots for the midsummer festival, + and which correspond so closely to the gardens of Adonis, form one + of those widely-spread midsummer ceremonies, the original object of + which was to promote the growth of vegetation, and especially of + the crops. But as, by an easy extension of ideas, the spirit of + vegetation was believed to exercise a beneficent and fertilizing + influence on human as well as animal life, the gardens of Adonis + would be supposed, like the May-trees or May-boughs, to bring good + luck, and more particularly perhaps offspring,<a id="noteref_748" + name="noteref_748" href="#note_748"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">748</span></span></a> to + the family or to the person who planted them; and even after the + idea had been abandoned that they operated actively to confer + prosperity, they might still be used to furnish omens of good or + evil. It is thus that magic dwindles into divination. Accordingly + we find modes of divination practised at midsummer which resemble + more or less closely the gardens of Adonis. Thus an anonymous + Italian writer of the sixteenth century has recorded that it was + customary to sow barley and wheat a few days before the festival of + St. John (Midsummer Day) and also before that of St. Vitus; and it + was believed that the person for whom they were sown would be + fortunate, and get a good husband or a good wife, if the grain + sprouted well; but if it sprouted ill, he or she would be + unlucky.<a id="noteref_749" name="noteref_749" href= + "#note_749"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">749</span></span></a> In + various parts of Italy and all over Sicily it is still customary to + put plants in water or in earth on the Eve of St. John, and from + the manner in which they are found to be blooming or fading on St. + John's Day omens are drawn, especially as to fortune in love. + Amongst the plants used for this purpose are <span lang="it" class= + "tei tei-foreign" xml:lang="it"><span style= + "font-style: italic">Ciuri di S. Giuvanni</span></span> (St. John's + wort?) and nettles.<a id="noteref_750" name="noteref_750" href= + "#note_750"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">750</span></span></a> In + Prussia two hundred years ago the farmers used to send out their + servants, especially their maids, to gather St. John's <span class= + "tei tei-pb" id="page253">[pg 253]</span><a name="Pg253" id="Pg253" + class="tei tei-anchor"></a> wort on Midsummer Eve or Midsummer Day + (St. John's Day). When they had fetched it, the farmer took as many + plants as there were persons and stuck them in the wall or between + the beams; and it was thought that he or she whose plant did not + bloom would soon fall sick or die. The rest of the plants were tied + in a bundle, fastened to the end of a pole, and set up at the gate + or wherever the corn would be brought in at the next harvest. The + bundle was called <span lang="de" class="tei tei-foreign" xml:lang= + "de"><span style="font-style: italic">Kupole</span></span>: the + ceremony was known as Kupole's festival; and at it the farmer + prayed for a good crop of hay, and so forth.<a id="noteref_751" + name="noteref_751" href="#note_751"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">751</span></span></a> This + Prussian custom is particularly notable, inasmuch as it strongly + confirms the opinion that Kupalo (doubtless identical with Kupole) + was originally a deity of vegetation.<a id="noteref_752" name= + "noteref_752" href="#note_752"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">752</span></span></a> For + here Kupalo is represented by a bundle of plants specially + associated with midsummer in folk-custom; and her influence over + vegetation is plainly signified by placing her vegetable emblem + over the place where the harvest is brought in, as well as by the + prayers for a good crop which are uttered on the occasion. This + furnishes a fresh argument in support of the view that the Death, + whose analogy to Kupalo, Yarilo, and the rest I have shown + elsewhere, originally personified vegetation, more especially the + dying or dead vegetation of winter.<a id="noteref_753" name= + "noteref_753" href="#note_753"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">753</span></span></a> + Further, my interpretation of the gardens of Adonis is confirmed by + finding that in this Prussian custom the very same kind of plants + is used to form the gardens of Adonis (as we may call them) and the + image of the deity. Nothing could set in a stronger light the truth + of the theory that the gardens of Adonis are merely another + manifestation of the god himself.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Sicilian gardens of Adonis in + spring.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Sicily + gardens of Adonis are still sown in spring as well as in summer, + from which we may perhaps infer that Sicily as well as Syria + celebrated of old a vernal festival of the dead and risen god. At + the approach of Easter, Sicilian women sow wheat, lentils, and + canary-seed in plates, which they keep in the dark and water every + two days. The plants soon shoot up; the stalks are tied together + with red ribbons, and the plates containing them are placed on + <span class="tei tei-pb" id="page254">[pg 254]</span><a name= + "Pg254" id="Pg254" class="tei tei-anchor"></a> the sepulchres + which, with the effigies of the dead Christ, are made up in + Catholic and Greek churches on Good Friday,<a id="noteref_754" + name="noteref_754" href="#note_754"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">754</span></span></a> just + as the gardens of Adonis were placed on the grave of the dead + Adonis.<a id="noteref_755" name="noteref_755" href= + "#note_755"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">755</span></span></a> The + practice is not confined to Sicily, for it is observed also at + Cosenza in Calabria,<a id="noteref_756" name="noteref_756" href= + "#note_756"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">756</span></span></a> and + perhaps in other places. The whole custom—sepulchres as well as + plates of sprouting grain—may be nothing but a continuation, under + a different name, of the worship of Adonis.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Resemblance of the Easter + ceremonies in the Greek Church to the rites of Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nor are these + Sicilian and Calabrian customs the only Easter ceremonies which + resemble the rites of Adonis. <span class="tei tei-q">“During the + whole of Good Friday a waxen effigy of the dead Christ is exposed + to view in the middle of the Greek churches and is covered with + fervent kisses by the thronging crowd, while the whole church rings + with melancholy, monotonous dirges. Late in the evening, when it + has grown quite dark, this waxen image is carried by the priests + into the street on a bier adorned with lemons, roses, jessamine, + and other flowers, and there begins a grand procession of the + multitude, who move in serried ranks, with slow and solemn step, + through the whole town. Every man carries his taper and breaks out + into doleful lamentation. At all the houses which the procession + passes there are seated women with censers to fumigate the marching + host. Thus the community solemnly buries its Christ as if he had + just died. At last the waxen image is again deposited in the + church, and the same lugubrious chants echo anew. These + lamentations, accompanied by a strict fast, continue till midnight + on Saturday. As the clock strikes twelve, the bishop appears and + announces the glad tidings that <span class="tei tei-q">‘Christ is + risen,’</span> to which the crowd replies, <span class= + "tei tei-q">‘He is risen indeed,’</span> and at once the whole city + bursts into an uproar of joy, which finds vent in shrieks and + shouts, in the endless discharge of carronades and muskets, and the + explosion of fire-works of every sort. In the very same hour people + plunge from the extremity of the fast into the enjoyment of the + Easter lamb and neat wine.”</span><a id="noteref_757" name= + "noteref_757" href="#note_757"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">757</span></span></a></p><span class="tei tei-pb" + id="page255">[pg 255]</span><a name="Pg255" id="Pg255" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Resemblance of the Easter + ceremonies in the Catholic Church to the rites of + Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In like manner + the Catholic Church has been accustomed to bring before its + followers in a visible form the death and resurrection of the + Redeemer. Such sacred dramas are well fitted to impress the lively + imagination and to stir the warm feelings of a susceptible southern + race, to whom the pomp and pageantry of Catholicism are more + congenial than to the colder temperament of the Teutonic peoples. + The solemnities observed in Sicily on Good Friday, the official + anniversary of the Crucifixion, are thus described by a native + Sicilian writer. <span class="tei tei-q">“A truly moving ceremony + is the procession which always takes place in the evening in every + commune of Sicily, and further the Deposition from the Cross. The + brotherhoods took part in the procession, and the rear was brought + up by a great many boys and girls representing saints, both male + and female, and carrying the emblems of Christ's Passion. The + Deposition from the Cross was managed by the priests. The coffin + with the dead Christ in it was flanked by Jews armed with swords, + an object of horror and aversion in the midst of the profound pity + excited by the sight not only of Christ but of the Mater Dolorosa, + who followed behind him. Now and then the <span class= + "tei tei-q">‘mysteries’</span> or symbols of the Crucifixion went + in front. Sometimes the procession followed the <span class= + "tei tei-q">‘three hours of agony’</span> and the <span class= + "tei tei-q">‘Deposition from the Cross.’</span> The <span class= + "tei tei-q">‘three hours’</span> commemorated those which Jesus + Christ passed upon the Cross. Beginning at the eighteenth and + ending at the twenty-first hour of Italian time two priests + preached alternately on the Passion. Anciently the sermons were + delivered in the open air on the place called the Calvary: at last, + when the third hour was about to strike, at the words <span class= + "tei tei-pb" id="page256">[pg 256]</span><a name="Pg256" id="Pg256" + class="tei tei-anchor"></a> <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">emisit + spiritum</span></span> Christ died, bowing his head amid the sobs + and tears of the bystanders. Immediately afterwards in some places, + three hours afterwards in others, the sacred body was unnailed and + deposited in the coffin. In Castronuovo, at the Ave Maria, two + priests clad as Jews, representing Joseph of Arimathea and + Nicodemus, with their servants in costume, repaired to the Calvary, + preceded by the Company of the Whites. There, with doleful verses + and chants appropriate to the occasion, they performed the various + operations of the Deposition, after which the procession took its + way to the larger church.... In Salaparuta the Calvary is erected + in the church. At the preaching of the death, the Crucified is made + to bow his head by means of machinery, while guns are fired, + trumpets sound, and amid the silence of the people, impressed by + the death of the Redeemer, the strains of a melancholy funeral + march are heard. Christ is removed from the Cross and deposited in + the coffin by three priests. After the procession of the dead + Christ the burial is performed, that is, two priests lay Christ in + a fictitious sepulchre, from which at the mass of Easter Saturday + the image of the risen Christ issues and is elevated upon the altar + by means of machinery.”</span><a id="noteref_758" name= + "noteref_758" href="#note_758"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">758</span></span></a> + Scenic representations of the same sort, with variations of detail, + are exhibited at Easter in the Abruzzi,<a id="noteref_759" name= + "noteref_759" href="#note_759"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">759</span></span></a> and + probably in many other parts of the Catholic world.<a id= + "noteref_760" name="noteref_760" href="#note_760"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">760</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Christian festival of Easter + perhaps grafted on a festival of Adonis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When we reflect + how often the Church has skilfully contrived to plant the seeds of + the new faith on the old stock of paganism, we may surmise that the + Easter celebration of the dead and risen Christ was grafted upon a + similar celebration of the dead and risen Adonis, which, as we have + seen reason to believe, was celebrated in Syria at the same season. + The type, created by Greek artists, of the sorrowful goddess with + her dying lover in her arms, resembles and may have <span class= + "tei tei-pb" id="page257">[pg 257]</span><a name="Pg257" id="Pg257" + class="tei tei-anchor"></a> been the model of the <span class= + "tei tei-foreign"><span style= + "font-style: italic">Pietà</span></span> of Christian art, the + Virgin with the dead body of her divine Son in her lap, of which + the most celebrated example is the one by Michael Angelo in St. + Peter's. That noble group, in which the living sorrow of the mother + contrasts so wonderfully with the languor of death in the son, is + one of the finest compositions in marble. Ancient Greek art has + bequeathed to us few works so beautiful, and none so + pathetic.<a id="noteref_761" name="noteref_761" href= + "#note_761"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">761</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The worship of Adonis at + Bethlehem. The Morning Star, identified with Venus, may have + been the signal for the festival of Adonis. The Star of + Bethlehem.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this + connexion a well-known statement of Jerome may not be without + significance. He tells us that Bethlehem, the traditionary + birthplace of the Lord, was shaded by a grove of that still older + Syrian Lord, Adonis, and that where the infant Jesus had wept, the + lover of Venus was bewailed.<a id="noteref_762" name="noteref_762" + href="#note_762"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">762</span></span></a> + Though he does not expressly say so, Jerome seems to have thought + that the grove of Adonis had been planted by the heathen after the + birth of Christ for the purpose of defiling the sacred spot. In + this he may have been mistaken. If Adonis was indeed, as I have + argued, the spirit of the corn, a more suitable name for his + dwelling-place could hardly be found than Bethlehem, <span class= + "tei tei-q">“the House of Bread,”</span><a id="noteref_763" name= + "noteref_763" href="#note_763"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">763</span></span></a> and + he may well have been worshipped there at his House of Bread long + ages before the birth of Him who said, <span class="tei tei-q">“I + am the bread of life.”</span><a id="noteref_764" name="noteref_764" + href="#note_764"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">764</span></span></a> Even + on the hypothesis that Adonis followed rather than preceded Christ + at Bethlehem, the choice of his sad figure to divert the allegiance + of Christians from their Lord cannot but strike us as eminently + appropriate when we remember the similarity of the rites which + commemorated the death and resurrection of the two. One of the + earliest seats of the worship of the new god was Antioch, and at + Antioch, <span class="tei tei-pb" id="page258">[pg + 258]</span><a name="Pg258" id="Pg258" class="tei tei-anchor"></a> + as we have seen,<a id="noteref_765" name="noteref_765" href= + "#note_765"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">765</span></span></a> the + death of the old god was annually celebrated with great solemnity. + A circumstance which attended the entrance of Julian into the city + at the time of the Adonis festival may perhaps throw some light on + the date of its celebration. When the emperor drew near to the city + he was received with public prayers as if he had been a god, and he + marvelled at the voices of a great multitude who cried that the + Star of Salvation had dawned upon them in the East.<a id= + "noteref_766" name="noteref_766" href="#note_766"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">766</span></span></a> This + may doubtless have been no more than a fulsome compliment paid by + an obsequious Oriental crowd to the Roman emperor. But it is also + possible that the rising of a bright star regularly gave the signal + for the festival, and that as chance would have it the star emerged + above the rim of the eastern horizon at the very moment of the + emperor's approach. The coincidence, if it happened, could hardly + fail to strike the imagination of a superstitious and excited + multitude, who might thereupon hail the great man as the deity + whose coming was announced by the sign in the heavens. Or the + emperor may have mistaken for a greeting to himself the shouts + which were addressed to the star. Now Astarte, the divine mistress + of Adonis, was identified with the planet Venus, and her changes + from a morning to an evening star were carefully noted by the + Babylonian astronomers, who drew omens from her alternate + appearance and disappearance.<a id="noteref_767" name="noteref_767" + href="#note_767"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">767</span></span></a> Hence + we may conjecture that the festival of Adonis was regularly timed + to coincide with the appearance of Venus as <span class= + "tei tei-pb" id="page259">[pg 259]</span><a name="Pg259" id="Pg259" + class="tei tei-anchor"></a> the Morning or Evening Star. But the + star which the people of Antioch saluted at the festival was seen + in the East; therefore, if it was indeed Venus, it can only have + been the Morning Star. At Aphaca in Syria, where there was a famous + temple of Astarte, the signal for the celebration of the rites was + apparently given by the flashing of a meteor, which on a certain + day fell like a star from the top of Mount Lebanon into the river + Adonis. The meteor was thought to be Astarte herself,<a id= + "noteref_768" name="noteref_768" href="#note_768"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">768</span></span></a> and + its flight through the air might naturally be interpreted as the + descent of the amorous goddess to the arms of her lover. At Antioch + and elsewhere the appearance of the Morning Star on the day of the + festival may in like manner have been hailed as the coming of the + goddess of love to wake her dead leman from his earthy bed. If that + were so, we may surmise that it was the Morning Star which guided + the wise men of the East to Bethlehem,<a id="noteref_769" name= + "noteref_769" href="#note_769"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">769</span></span></a> the + hallowed spot which heard, in the language of Jerome, the weeping + of the infant Christ and the lament for Adonis.</p> + </div> + </div><span class="tei tei-pb" id="page261">[pg 261]</span><a name= + "Pg261" id="Pg261" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc91" id="toc91"></a> <a name="pdf92" id="pdf92"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Book Second. + Attis.</span></h1><span class="tei tei-pb" id="page263">[pg + 263]</span><a name="Pg263" id="Pg263" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc93" id="toc93"></a> <a name="pdf94" id="pdf94"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter I. The Myth and Ritual of + Attis.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Attis the Phrygian counterpart of + Adonis. His relation to Cybele. His miraculous birth. The death + of Attis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another of those + gods whose supposed death and resurrection struck such deep roots + into the faith and ritual of Western Asia is Attis. He was to + Phrygia what Adonis was to Syria. Like Adonis, he appears to have + been a god of vegetation, and his death and resurrection were + annually mourned and rejoiced over at a festival in spring.<a id= + "noteref_770" name="noteref_770" href="#note_770"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">770</span></span></a> The + legends and rites of the two gods were so much alike that the + ancients themselves sometimes identified them.<a id="noteref_771" + name="noteref_771" href="#note_771"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">771</span></span></a> Attis + was said to have been a fair young shepherd or herdsman beloved by + Cybele, the Mother of the Gods, a great Asiatic goddess of + fertility, who had her chief home in Phrygia.<a id="noteref_772" + name="noteref_772" href="#note_772"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">772</span></span></a> Some + held that Attis was her son.<a id="noteref_773" name="noteref_773" + href="#note_773"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">773</span></span></a> His + birth, like that of many other heroes, is said to have been + miraculous. His mother, Nana, was a virgin, who conceived by + putting a ripe almond or a pomegranate in her bosom. Indeed in the + Phrygian cosmogony an almond figured <span class="tei tei-pb" id= + "page264">[pg 264]</span><a name="Pg264" id="Pg264" class= + "tei tei-anchor"></a> as the father of all things,<a id= + "noteref_774" name="noteref_774" href="#note_774"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">774</span></span></a> + perhaps because its delicate lilac blossom is one of the first + heralds of the spring, appearing on the bare boughs before the + leaves have opened. Such tales of virgin mothers are relics of an + age of childish ignorance when men had not yet recognized the + intercourse of the sexes as the true cause of offspring. That + ignorance, still shared by the lowest of existing savages, the + aboriginal tribes of central Australia,<a id="noteref_775" name= + "noteref_775" href="#note_775"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">775</span></span></a> was + doubtless at one time universal among mankind. Even in later times, + when people are better acquainted with the laws of nature, they + sometimes imagine that these laws may be subject to exceptions, and + that miraculous beings may be born in miraculous ways by women who + have never known a man. In Palestine to this day it is believed + that a woman may conceive by a jinnee or by the spirit of her dead + husband. There is, or was lately, a man at Nebk who is currently + supposed to be the offspring of such a union, and the simple folk + have never suspected his mother's virtue.<a id="noteref_776" name= + "noteref_776" href="#note_776"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">776</span></span></a> Two + different accounts of the death of Attis were current. According to + the one he was killed by a boar, like Adonis. According to the + other he unmanned himself under a pine-tree, and bled to death on + the spot. The latter is said to have been the local story told by + the people of Pessinus, a great seat of the worship of Cybele, and + the whole legend of which the story forms a part is stamped with a + character of rudeness and savagery that speaks strongly for its + antiquity.<a id="noteref_777" name="noteref_777" href= + "#note_777"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">777</span></span></a> Both + tales might claim the support of custom, <span class="tei tei-pb" + id="page265">[pg 265]</span><a name="Pg265" id="Pg265" class= + "tei tei-anchor"></a> or rather both were probably invented to + explain certain customs observed by the worshippers. The story of + the self-mutilation of Attis is clearly an attempt to account for + the self-mutilation of his priests, who regularly castrated + themselves on entering the service of the goddess. The story of his + death by the boar may have been told to explain why his + worshippers, especially the people of Pessinus, abstained from + eating swine.<a id="noteref_778" name="noteref_778" href= + "#note_778"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">778</span></span></a> In + like manner the worshippers of Adonis abstained from pork, because + a boar had killed their god.<a id="noteref_779" name="noteref_779" + href="#note_779"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">779</span></span></a> After + his death Attis is said to have been changed into a + pine-tree.<a id="noteref_780" name="noteref_780" href= + "#note_780"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">780</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Worship of Cybele introduced into + Rome in 204</span> <span class="tei tei-hi"><span style= + "font-size: 80%; font-variant: small-caps">b.c.</span></span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The worship of + the Phrygian Mother of the Gods was adopted by the Romans in 204 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> towards the close of + their long struggle with Hannibal. For their drooping spirits had + been opportunely cheered by a prophecy, alleged to be drawn from + that convenient farrago of nonsense, the Sibylline Books, that the + foreign invader would be driven from Italy if the great Oriental + goddess were brought to Rome. Accordingly ambassadors were + despatched to her sacred city Pessinus in Phrygia. The small black + stone which embodied the mighty divinity was entrusted to them and + conveyed to Rome, where it was received with great respect and + installed in the temple of Victory on the Palatine Hill. It was the + middle of April when the goddess arrived,<a id="noteref_781" name= + "noteref_781" href="#note_781"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">781</span></span></a> and + she went to work at once. For the harvest that year was such as had + not been seen for many a long day,<a id="noteref_782" name= + "noteref_782" href="#note_782"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">782</span></span></a> and + in the very next year Hannibal and his veterans embarked for + Africa. As he looked his last on the coast of Italy, fading behind + him in the distance, he could not foresee that Europe, which had + repelled the arms, would yet yield to the gods, of the Orient. The + vanguard of the conquerors had already encamped in <span class= + "tei tei-pb" id="page266">[pg 266]</span><a name="Pg266" id="Pg266" + class="tei tei-anchor"></a> the heart of Italy before the rearguard + of the beaten army fell sullenly back from its shores.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Attis and his eunuch priests the + Galli at Rome.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may + conjecture, though we are not told, that the Mother of the Gods + brought with her the worship of her youthful lover or son to her + new home in the West. Certainly the Romans were familiar with the + Galli, the emasculated priests of Attis, before the close of the + Republic. These unsexed beings, in their Oriental costume, with + little images suspended on their breasts, appear to have been a + familiar sight in the streets of Rome, which they traversed in + procession, carrying the image of the goddess and chanting their + hymns to the music of cymbals and tambourines, flutes and horns, + while the people, impressed by the fantastic show and moved by the + wild strains, flung alms to them in abundance, and buried the image + and its bearers under showers of roses.<a id="noteref_783" name= + "noteref_783" href="#note_783"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">783</span></span></a> A + further step was taken by the Emperor Claudius when he incorporated + the Phrygian worship of the sacred tree, and with it probably the + orgiastic rites of Attis, in the established religion of + Rome.<a id="noteref_784" name="noteref_784" href= + "#note_784"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">784</span></span></a> The + great <span class="tei tei-pb" id="page267">[pg 267]</span><a name= + "Pg267" id="Pg267" class="tei tei-anchor"></a> spring festival of + Cybele and Attis is best known to us in the form in which it was + celebrated at Rome; but as we are informed that the Roman + ceremonies were also Phrygian,<a id="noteref_785" name= + "noteref_785" href="#note_785"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">785</span></span></a> we + may assume that they differed hardly, if at all, from their Asiatic + original. The order of the festival seems to have been as + follows.<a id="noteref_786" name="noteref_786" href= + "#note_786"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">786</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The spring festival of Cybele and + Attis at Rome. The Day of Blood.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the + twenty-second day of March, a pine-tree was cut in the woods and + brought into the sanctuary of Cybele, where it was treated as a + great, divinity. The duty of carrying the sacred tree was entrusted + to a guild of Tree-bearers. The trunk was swathed like a corpse + with woollen bands and decked with wreaths, of violets, for violets + were said to have sprung from the blood of Attis, as roses and + anemones from the blood of Adonis; and the effigy of a young man, + doubtless Attis himself, was tied to the middle of the stem.<a id= + "noteref_787" name="noteref_787" href="#note_787"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">787</span></span></a> On + the second day of the festival, the twenty-third <span class= + "tei tei-pb" id="page268">[pg 268]</span><a name="Pg268" id="Pg268" + class="tei tei-anchor"></a> of March, the chief ceremony seems to + have been a blowing of trumpets.<a id="noteref_788" name= + "noteref_788" href="#note_788"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">788</span></span></a> The + third day, the twenty-fourth of March, was known as the Day of + Blood: the Archigallus or high-priest drew blood from his arms and + presented it as an offering.<a id="noteref_789" name="noteref_789" + href="#note_789"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">789</span></span></a> Nor + was he alone in making this bloody sacrifice. Stirred by the wild + barbaric music of clashing cymbals, rumbling drums, droning horns, + and screaming flutes, the inferior clergy whirled about in the + dance with waggling heads and streaming hair, until, rapt into a + frenzy of excitement and insensible to pain, they gashed their + bodies with potsherds or slashed them with knives in order to + bespatter the altar and the sacred tree with their flowing + blood.<a id="noteref_790" name="noteref_790" href= + "#note_790"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">790</span></span></a> The + ghastly rite probably formed part of the mourning for Attis and may + have been intended to strengthen him for the resurrection. The + Australian aborigines cut themselves in like manner over the graves + of their friends for the purpose, perhaps, of enabling them to be + born again.<a id="noteref_791" name="noteref_791" href= + "#note_791"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">791</span></span></a> + Further, we may conjecture, though we are not expressly told, that + it was on the same Day of Blood and for the same purpose that the + novices sacrificed their virility. Wrought up to the highest pitch + of religious excitement they dashed the severed portions of + themselves against the image of the cruel goddess. These broken + instruments of fertility were afterwards reverently wrapt up and + buried in the earth or in subterranean chambers sacred to + Cybele,<a id="noteref_792" name="noteref_792" href= + "#note_792"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">792</span></span></a> + where, like the <span class="tei tei-pb" id="page269">[pg + 269]</span><a name="Pg269" id="Pg269" class="tei tei-anchor"></a> + offering of blood, they may have been deemed instrumental in + recalling Attis to life and hastening the general resurrection of + nature, which was then bursting into leaf and blossom in the vernal + sunshine. Some confirmation of this conjecture is furnished by the + savage story that the mother of Attis conceived by putting in her + bosom a pomegranate sprung from the severed genitals of a + man-monster named Agdestis, a sort of double of Attis.<a id= + "noteref_793" name="noteref_793" href="#note_793"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">793</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Eunuch priests in the service of + Asiatic goddesses.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If there is any + truth in this conjectural explanation of the custom, we can readily + understand why other Asiatic goddesses of fertility were served in + like manner by eunuch priests. These feminine deities required to + receive from their male ministers, who personated the divine + lovers, the means of discharging their beneficent functions: they + had themselves to be impregnated by the life-giving energy before + they could transmit it to the world. Goddesses thus ministered to + by eunuch priests were the great Artemis of Ephesus<a id= + "noteref_794" name="noteref_794" href="#note_794"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">794</span></span></a> and + the great Syrian Astarte of Hierapolis,<a id="noteref_795" name= + "noteref_795" href="#note_795"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">795</span></span></a> whose + sanctuary, frequented by swarms of pilgrims and enriched by the + offerings of Assyria and Babylonia, of Arabia and Phoenicia, was + perhaps in the days of its glory the most popular in the + East.<a id="noteref_796" name="noteref_796" href= + "#note_796"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">796</span></span></a> Now + the unsexed priests of this Syrian goddess resembled those of + Cybele so closely that some people took them to be the same.<a id= + "noteref_797" name="noteref_797" href="#note_797"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">797</span></span></a> And + the mode in which they dedicated themselves to the religious life + was similar. The <span class="tei tei-pb" id="page270">[pg + 270]</span><a name="Pg270" id="Pg270" class="tei tei-anchor"></a> + greatest festival of the year at Hierapolis fell at the beginning + of spring, when multitudes thronged to the sanctuary from Syria and + the regions round about. While the flutes played, the drums beat, + and the eunuch priests slashed themselves with knives, the + religious excitement gradually spread like a wave among the crowd + of onlookers, and many a one did that which he little thought to do + when he came as a holiday spectator to the festival. For man after + man, his veins throbbing with the music, his eyes fascinated by the + sight of the streaming blood, flung his garments from him, leaped + forth with a shout, and seizing one of the swords which stood ready + for the purpose, castrated himself on the spot. Then he ran through + the city, holding the bloody pieces in his hand, till he threw them + into one of the houses which he passed in his mad career. The + household thus honoured had to furnish him with a suit of female + attire and female ornaments, which he wore for the rest of his + life.<a id="noteref_798" name="noteref_798" href= + "#note_798"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">798</span></span></a> When + the tumult of emotion had subsided, and the man had come to himself + again, the irrevocable sacrifice must often have been followed by + passionate sorrow and lifelong regret. This revulsion of natural + human feeling after the frenzies of a fanatical religion is + powerfully depicted by Catullus in a celebrated poem.<a id= + "noteref_799" name="noteref_799" href="#note_799"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">799</span></span></a></p><span class="tei tei-pb" + id="page271">[pg 271]</span><a name="Pg271" id="Pg271" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The sacrifice of virility. The + mourning for Attis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The parallel of + these Syrian devotees confirms the view that in the similar worship + of Cybele the sacrifice of virility took place on the Day of Blood + at the vernal rites of the goddess, when the violets, supposed to + spring from the red drops of her wounded lover, were in bloom among + the pines. Indeed the story that Attis unmanned himself under a + pine-tree<a id="noteref_800" name="noteref_800" href= + "#note_800"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">800</span></span></a> was + clearly devised to explain why his priests did the same beside the + sacred violet-wreathed tree at his festival. <span class= + "tei tei-pb" id="page272">[pg 272]</span><a name="Pg272" id="Pg272" + class="tei tei-anchor"></a> At all events, we can hardly doubt that + the Day of Blood witnessed the mourning for Attis over an effigy of + him which was afterwards buried.<a id="noteref_801" name= + "noteref_801" href="#note_801"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">801</span></span></a> The + image thus laid in the sepulchre was probably the same which had + hung upon the tree.<a id="noteref_802" name="noteref_802" href= + "#note_802"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">802</span></span></a> + Throughout the period of mourning the worshippers fasted from + bread, nominally because Cybele had done so in her grief for the + death of Attis,<a id="noteref_803" name="noteref_803" href= + "#note_803"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">803</span></span></a> but + really perhaps for the same reason which induced the women of + Harran to abstain from eating anything ground in a mill while they + wept for Tammuz.<a id="noteref_804" name="noteref_804" href= + "#note_804"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">804</span></span></a> To + partake of bread or flour at such a season might have been deemed a + wanton profanation of the bruised and broken body of the god. Or + the fast may possibly have been a preparation for a sacramental + meal.<a id="noteref_805" name="noteref_805" href= + "#note_805"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">805</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Festival of Joy + (</span><span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style= + "font-size: 80%; font-style: italic">Hilaria</span></span><span style="font-size: 80%">) + for the resurrection of Attis on March 25th. The procession to + the Almo.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But when night + had fallen, the sorrow of the worshippers was turned to joy. For + suddenly a light shone in the darkness: the tomb was opened: the + god had risen from the dead; and as the priest touched the lips of + the weeping mourners with balm, he softly whispered in their ears + the glad tidings of salvation. The resurrection of the god was + hailed by his disciples as a promise that they too would issue + triumphant from the corruption of the grave.<a id="noteref_806" + name="noteref_806" href="#note_806"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">806</span></span></a> On + the <span class="tei tei-pb" id="page273">[pg 273]</span><a name= + "Pg273" id="Pg273" class="tei tei-anchor"></a> morrow, the + twenty-fifth day of March, which was reckoned the vernal equinox, + the divine resurrection was celebrated with a wild outburst of + glee. At Rome, and probably elsewhere, the celebration took the + form of a carnival. It was the Festival of Joy (<span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Hilaria</span></span>). A universal licence + prevailed. Every man might say and do what he pleased. People went + about the streets in disguise. No dignity was too high or too + sacred for the humblest citizen to assume with impunity. In the + reign of Commodus a band of conspirators thought to take advantage + of the masquerade by dressing in the uniform of the Imperial Guard, + and so, mingling with the crowd of merrymakers, to get within + stabbing distance of the emperor. But the plot miscarried.<a id= + "noteref_807" name="noteref_807" href="#note_807"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">807</span></span></a> Even + the stern Alexander Severus used to relax so far on the joyous day + as to admit a pheasant to his frugal board.<a id="noteref_808" + name="noteref_808" href="#note_808"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">808</span></span></a> The + next day, the twenty-sixth of March, was given to repose, which + must have been much needed after the varied excitements and + fatigues of the preceding days.<a id="noteref_809" name= + "noteref_809" href="#note_809"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">809</span></span></a> + Finally, the Roman festival closed on the twenty-seventh of March + with a procession to the brook Almo. The silver image of the + goddess, with its face of jagged black stone, sat in a wagon drawn + by oxen. Preceded by the nobles walking barefoot, it moved slowly, + to the loud music of pipes and tambourines, out by the Porta + Capena, and so down to the banks of the Almo, which flows into the + Tiber just below the walls of Rome. There the high-priest, robed in + purple, washed the wagon, the image, and the other sacred objects + in the water of the stream. On returning from their bath, the wain + and the oxen were strewn with fresh spring flowers. All was mirth + and gaiety. No one thought of the blood that had flowed so lately. + Even the eunuch priests forgot their wounds.<a id="noteref_810" + name="noteref_810" href="#note_810"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">810</span></span></a></p><span class="tei tei-pb" + id="page274">[pg 274]</span><a name="Pg274" id="Pg274" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The mysteries of Attis. The + sacrament. The baptism of blood. The Vatican a centre of the + worship of Attis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such, then, + appears to have been the annual solemnization of the death and + resurrection of Attis in spring. But besides these public rites, + his worship is known to have comprised certain secret or mystic + ceremonies, which probably aimed at bringing the worshipper, and + especially the novice, into closer communication with his god. Our + information as to the nature of these mysteries and the date of + their celebration is unfortunately very scanty, but they seem to + have included a sacramental meal and a baptism of blood. In the + sacrament the novice became a partaker of the mysteries by eating + out of a drum and drinking out of a cymbal, two instruments of + music which figured prominently in the thrilling orchestra of + Attis.<a id="noteref_811" name="noteref_811" href= + "#note_811"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">811</span></span></a> The + fast which accompanied the mourning for the dead god<a id= + "noteref_812" name="noteref_812" href="#note_812"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">812</span></span></a> may + perhaps have been designed to prepare the body of the communicant + for the reception of the blessed sacrament by purging it of all + that could defile by contact the sacred elements.<a id= + "noteref_813" name="noteref_813" href="#note_813"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">813</span></span></a> In + the baptism the devotee, crowned with gold and wreathed with + fillets, descended into a pit, the mouth of which was covered with + a wooden grating. A bull, adorned with garlands of flowers, its + forehead glittering with gold leaf, was then driven on to the + grating and there stabbed to death with a consecrated spear. Its + hot reeking blood poured in torrents through the apertures, and was + received with devout eagerness by the worshipper on every part of + his person and garments, till he emerged from the pit, drenched, + dripping, and scarlet from head to foot, to receive the homage, nay + the adoration, of his fellows as one who had been born again to + eternal life and had washed <span class="tei tei-pb" id= + "page275">[pg 275]</span><a name="Pg275" id="Pg275" class= + "tei tei-anchor"></a> away his sins in the blood of the bull.<a id= + "noteref_814" name="noteref_814" href="#note_814"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">814</span></span></a> For + some time afterwards the fiction of a new birth was kept up by + dieting him on milk like a new-born babe.<a id="noteref_815" name= + "noteref_815" href="#note_815"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">815</span></span></a> The + regeneration of the worshipper took place at the same time as the + regeneration of his god, namely at the vernal equinox.<a id= + "noteref_816" name="noteref_816" href="#note_816"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">816</span></span></a> At + Rome the new birth and the remission of sins by the shedding of + bull's blood appear to have been carried out above all at the + sanctuary of the Phrygian goddess on the Vatican Hill, at or near + the spot where the great basilica of St. Peter's now stands; for + many inscriptions relating to the rites were found when the church + was being enlarged in 1608 or 1609.<a id="noteref_817" name= + "noteref_817" href="#note_817"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">817</span></span></a> From + the Vatican as a centre this barbarous system of superstition seems + to have spread to other parts <span class="tei tei-pb" id= + "page276">[pg 276]</span><a name="Pg276" id="Pg276" class= + "tei tei-anchor"></a> of the Roman empire. Inscriptions found in + Gaul and Germany prove that provincial sanctuaries modelled their + ritual on that of the Vatican.<a id="noteref_818" name= + "noteref_818" href="#note_818"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">818</span></span></a> From + the same source we learn that the testicles as well as the blood of + the bull played an important part in the ceremonies.<a id= + "noteref_819" name="noteref_819" href="#note_819"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">819</span></span></a> + Probably they were regarded as a powerful charm to promote + fertility and hasten the new birth.</p> + </div><span class="tei tei-pb" id="page277">[pg 277]</span><a name= + "Pg277" id="Pg277" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc95" id="toc95"></a> <a name="pdf96" id="pdf96"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter II. Attis As a God of + Vegetation.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The sanctity of the pine-tree in + the worship of Attis.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The original + character of Attis as a tree-spirit is brought out plainly by the + part which the pine-tree plays in his legend, his ritual, and his + monuments.<a id="noteref_820" name="noteref_820" href= + "#note_820"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">820</span></span></a> The + story that he was a human being transformed into a pine-tree is + only one of those transparent attempts at rationalizing old beliefs + which meet us so frequently in mythology. The bringing in of the + pine-tree from the woods, decked with violets and woollen bands, is + like bringing in the May-tree or Summer-tree in modern folk-custom; + and the effigy which was attached to the pine-tree was only a + duplicate representative of the tree-spirit Attis. After being + fastened to the tree, the effigy was kept for a year and then + burned.<a id="noteref_821" name="noteref_821" href= + "#note_821"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">821</span></span></a> The + same thing appears to have been sometimes done with the May-pole; + and in like manner the effigy of the corn-spirit, made at harvest, + is often preserved till it is replaced by a new effigy at next + year's harvest.<a id="noteref_822" name="noteref_822" href= + "#note_822"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">822</span></span></a> The + original intention of such customs was no doubt to maintain the + spirit of vegetation in life throughout the year. Why the Phrygians + should have worshipped the pine above other trees we can only + guess. Perhaps the sight of its changeless, though sombre, green + cresting the ridges of the high hills above the fading splendour of + the autumn woods in the valleys may have seemed to their eyes to + mark it out as the seat of a diviner life, of something exempt from + the sad vicissitudes of the <span class="tei tei-pb" id= + "page278">[pg 278]</span><a name="Pg278" id="Pg278" class= + "tei tei-anchor"></a> seasons, constant and eternal as the sky + which stooped to meet it. For the same reason, perhaps, ivy was + sacred to Attis; at all events, we read that his eunuch priests + were tattooed with a pattern of ivy leaves.<a id="noteref_823" + name="noteref_823" href="#note_823"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">823</span></span></a> + Another reason for the sanctity of the pine may have been its + usefulness. The cones of the stone-pine contain edible nut-like + seeds, which have been used as food since antiquity, and are still + eaten, for example, by the poorer classes in Rome.<a id= + "noteref_824" name="noteref_824" href="#note_824"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">824</span></span></a> + Moreover, a wine was brewed from these seeds,<a id="noteref_825" + name="noteref_825" href="#note_825"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">825</span></span></a> and + this may partly account for the orgiastic nature of the rites of + Cybele, which the ancients compared to those of Dionysus.<a id= + "noteref_826" name="noteref_826" href="#note_826"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">826</span></span></a> + Further, pine-cones were regarded as symbols or rather instruments + of fertility. Hence at the festival of the Thesmophoria they were + thrown, along with pigs and other agents or emblems of fecundity, + into the sacred vaults of Demeter for the purpose of quickening the + ground and the wombs of women.<a id="noteref_827" name= + "noteref_827" href="#note_827"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">827</span></span></a></p><span class="tei tei-pb" + id="page279">[pg 279]</span><a name="Pg279" id="Pg279" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Attis as a corn-god. Cybele as a + goddess of fertility. The bathing of her image either a + rain-charm or a marriage-rite.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Like + tree-spirits in general, Attis was apparently thought to wield + power over the fruits of the earth or even to be identical with the + corn. One of his epithets was <span class="tei tei-q">“very + fruitful”</span>: he was addressed as the <span class= + "tei tei-q">“reaped green (or yellow) ear of corn”</span>; and the + story of his sufferings, death, and resurrection was interpreted as + the ripe grain wounded by the reaper, buried in the granary, and + coming to life again when it is sown in the ground.<a id= + "noteref_828" name="noteref_828" href="#note_828"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">828</span></span></a> A + statue of him in the Lateran Museum at Rome clearly indicates his + relation to the fruits of the earth, and particularly to the corn; + for it represents him with a bunch of ears of corn and fruit in his + hand, and a wreath of pine-cones, pomegranates, and other fruits on + his head, while from the top of his Phrygian cap ears of corn are + sprouting.<a id="noteref_829" name="noteref_829" href= + "#note_829"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">829</span></span></a> On a + stone urn, which contained the ashes of an Archigallus or + high-priest of Attis, the same idea is expressed in a slightly + different way. The top of the urn is adorned with ears of corn + carved in relief, and it is surmounted by the figure of a cock, + whose tail consists of ears of corn.<a id="noteref_830" name= + "noteref_830" href="#note_830"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">830</span></span></a> + Cybele in like manner was conceived as a goddess of fertility who + could make or mar the fruits of the earth; for the people of + Augustodunum (Autun) in Gaul used to cart her image about in a + wagon for the good of the fields and vineyards, while they danced + and sang before it,<a id="noteref_831" name="noteref_831" href= + "#note_831"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">831</span></span></a> and + we have seen that in Italy an unusually <span class="tei tei-pb" + id="page280">[pg 280]</span><a name="Pg280" id="Pg280" class= + "tei tei-anchor"></a> fine harvest was attributed to the recent + arrival of the Great Mother.<a id="noteref_832" name="noteref_832" + href="#note_832"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">832</span></span></a> The + bathing of the image of the goddess in a river may well have been a + rain-charm to ensure an abundant supply of moisture for the crops. + Or perhaps, as Mr. Hepding has suggested, the union of Cybele and + Attis, like that of Aphrodite and Adonis, was dramatically + represented at the festival, and the subsequent bath of the goddess + was a ceremonial purification of the bride, such as is often + observed at human marriages.<a id="noteref_833" name="noteref_833" + href="#note_833"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">833</span></span></a> In + like manner Aphrodite is said to have bathed after her union with + Adonis,<a id="noteref_834" name="noteref_834" href= + "#note_834"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">834</span></span></a> and + so did Demeter after her intercourse with Poseidon.<a id= + "noteref_835" name="noteref_835" href="#note_835"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">835</span></span></a> Hera + washed in the springs of the river Burrha after her marriage with + Zeus;<a id="noteref_836" name="noteref_836" href= + "#note_836"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">836</span></span></a> and + every year she recovered her virginity by bathing in the spring of + Canathus.<a id="noteref_837" name="noteref_837" href= + "#note_837"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">837</span></span></a> + However that may be, the rules of diet observed by the worshippers + of Cybele and Attis at their solemn fasts are clearly dictated by a + belief that the divine life of these deities manifested itself in + the fruits of the earth, and especially in such of them as are + actually hidden by the soil. For while the devotees were allowed to + partake of flesh, though not of pork or fish, they were forbidden + to eat seeds and the roots of vegetables, but they might eat the + stalks and upper parts of the plants.<a id="noteref_838" name= + "noteref_838" href="#note_838"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">838</span></span></a></p> + </div><span class="tei tei-pb" id="page281">[pg 281]</span><a name= + "Pg281" id="Pg281" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc97" id="toc97"></a> <a name="pdf98" id="pdf98"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter III. Attis As The Father + God.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The name Attis seems to + mean</span> <span class="tei tei-q"><span style= + "font-size: 80%">“</span><span style= + "font-size: 80%">father.</span><span style= + "font-size: 80%">”</span></span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The name Attis + appears to mean simply <span class= + "tei tei-q">“father.”</span><a id="noteref_839" name="noteref_839" + href="#note_839"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">839</span></span></a> This + explanation, suggested by etymology, is confirmed by the + observation that another name for Attis was Papas;<a id= + "noteref_840" name="noteref_840" href="#note_840"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">840</span></span></a> for + Papas has all the appearance of being a common form of that word + for <span class="tei tei-q">“father”</span> which occurs + independently in many distinct families of speech all the world + over. Similarly the mother of Attis was named Nana,<a id= + "noteref_841" name="noteref_841" href="#note_841"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">841</span></span></a> which + is itself a form of the world-wide word for <span class= + "tei tei-q">“mother.”</span> <span class="tei tei-q">“The immense + list of such words collected by Buschmann shows that the types + <span class="tei tei-foreign"><span style= + "font-style: italic">pa</span></span> and <span class= + "tei tei-foreign"><span style= + "font-style: italic">ta</span></span>, with the similar forms + <span class="tei tei-foreign"><span style= + "font-style: italic">ap</span></span> and <span class= + "tei tei-foreign"><span style= + "font-style: italic">at</span></span>, preponderate in the world as + names for <span class="tei tei-q">‘father,’</span> while + <span class="tei tei-foreign"><span style= + "font-style: italic">ma</span></span> and <span class= + "tei tei-foreign"><span style= + "font-style: italic">na</span></span>, <span class= + "tei tei-foreign"><span style="font-style: italic">am</span></span> + and <span class="tei tei-foreign"><span style= + "font-style: italic">an</span></span>, preponderate as names for + <span class="tei tei-q">‘mother.’</span> ”</span><a id= + "noteref_842" name="noteref_842" href="#note_842"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">842</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Relation of Attis to the Mother + Goddess. Attis as a Sky-god or Heavenly Father. Stories of the + emasculation of the Sky-god.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the mother + of Attis is only another form of his divine mistress the great + Mother Goddess,<a id="noteref_843" name="noteref_843" href= + "#note_843"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">843</span></span></a> and + we are brought back to the myth that the lovers were mother and + son. The story that Nana conceived miraculously without commerce + with the other sex shows that the Mother Goddess of Phrygia herself + was viewed, like other goddesses of the same primitive type, as a + Virgin Mother.<a id="noteref_844" name="noteref_844" href= + "#note_844"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">844</span></span></a> That + view of <span class="tei tei-pb" id="page282">[pg + 282]</span><a name="Pg282" id="Pg282" class="tei tei-anchor"></a> + her character does not rest on a perverse and mischievous theory + that virginity is more honourable than matrimony. It is derived, as + I have already indicated, from a state of savagery in which the + mere fact of paternity was unknown. That explains why in later + times, long after the true nature of paternity had been + ascertained, the Father God was often a much less important + personage in mythology than his divine partner the Mother Goddess. + With regard to Attis in his paternal character it deserves to be + noticed that the Bithynians used to ascend to the tops of the + mountains and there call upon him under the name of Papas. The + custom is attested by Arrian,<a id="noteref_845" name="noteref_845" + href="#note_845"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">845</span></span></a> who + as a native of Bithynia must have had good opportunities of + observing it. We may perhaps infer from it that the Bithynians + conceived Attis as a sky-god or heavenly father, like Zeus, with + whom indeed Arrian identifies him. If that were so, the story of + the loves of Attis and Cybele, the Father God and the Mother + Goddess, might be in one of its aspects a particular version of the + widespread myth which represents Mother Earth fertilized by Father + Sky;<a id="noteref_846" name="noteref_846" href= + "#note_846"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">846</span></span></a> and, + further, the story of the <span class="tei tei-pb" id="page283">[pg + 283]</span><a name="Pg283" id="Pg283" class="tei tei-anchor"></a> + emasculation of Attis would be parallel to the Greek legend that + Cronus castrated his father, the old sky-god Uranus,<a id= + "noteref_847" name="noteref_847" href="#note_847"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">847</span></span></a> and + was himself in turn castrated by his own son, the younger sky-god + Zeus.<a id="noteref_848" name="noteref_848" href= + "#note_848"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">848</span></span></a> The + tale of the mutilation of the sky-god by his son has been plausibly + explained as a myth of the violent separation of the earth and sky, + which some races, for example the Polynesians, suppose to have + originally clasped each other in a close embrace.<a id= + "noteref_849" name="noteref_849" href="#note_849"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">849</span></span></a> Yet + it seems unlikely that an order of eunuch priests like the Galli + should have been based on a purely cosmogonic myth: why should they + continue for all time to be mutilated because the sky-god was so in + the beginning? The custom of castration must surely have been + designed to meet a constantly recurring need, not merely to reflect + a mythical event which happened at the creation of the world. Such + a need is the maintenance of the fruitfulness of the earth, + annually imperilled by the changes of the seasons. Yet <span class= + "tei tei-pb" id="page284">[pg 284]</span><a name="Pg284" id="Pg284" + class="tei tei-anchor"></a> the theory that the mutilation of the + priests of Attis and the burial of the severed parts were designed + to fertilize the ground may perhaps be reconciled with the + cosmogonic myth if we remember the old opinion, held apparently by + many peoples, that the creation of the world is year by year + repeated in that great transformation which depends ultimately on + the annual increase of the sun's heat.<a id="noteref_850" name= + "noteref_850" href="#note_850"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">850</span></span></a> + However, the evidence for the celestial aspect of Attis is too + slight to allow us to speak with any confidence on this subject. A + trace of that aspect appears to survive in the star-spangled cap + which he is said to have received from Cybele,<a id="noteref_851" + name="noteref_851" href="#note_851"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">851</span></span></a> and + which is figured on some monuments supposed to represent him.<a id= + "noteref_852" name="noteref_852" href="#note_852"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">852</span></span></a> His + identification with the Phrygian moon-god Men Tyrannus<a id= + "noteref_853" name="noteref_853" href="#note_853"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">853</span></span></a> + points in the same direction, but is probably due rather to the + religious speculation of a later age than to genuine popular + tradition.<a id="noteref_854" name="noteref_854" href= + "#note_854"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">854</span></span></a></p> + </div><span class="tei tei-pb" id="page285">[pg 285]</span><a name= + "Pg285" id="Pg285" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc99" id="toc99"></a> <a name="pdf100" id="pdf100"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter IV. Human Representatives of + Attis.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The high priest of Attis bore the + god's name and seems to have personated him. The drawing of the + high priest's blood may have been a substitute for putting him + to death in the character of the god. The name of Attis in the + royal families of Phrygia and Lydia. The Phrygian priests of + Attis may have been members of the royal family.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From + inscriptions it appears that both at Pessinus and Rome the + high-priest of Cybele regularly bore the name of Attis.<a id= + "noteref_855" name="noteref_855" href="#note_855"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">855</span></span></a> It is + therefore a reasonable conjecture that he played the part of his + namesake, the legendary Attis, at the annual festival.<a id= + "noteref_856" name="noteref_856" href="#note_856"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">856</span></span></a> We + have seen that on the Day of Blood he drew blood from his arms, and + this may have been an imitation of the self-inflicted death of + Attis under the pine-tree. It is not inconsistent with this + supposition that Attis was also represented at these ceremonies by + an effigy; for instances can be shown in which the divine being is + first represented by a living person and afterwards by an effigy, + which is then burned or otherwise destroyed.<a id="noteref_857" + name="noteref_857" href="#note_857"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">857</span></span></a> + Perhaps we may go a step farther and conjecture that this mimic + killing of the priest, accompanied by a real effusion of his blood, + was in Phrygia, as it has been elsewhere, a substitute for a human + sacrifice which in earlier times was actually offered. Sir W. M. + Ramsay, whose authority on all questions relating to Phrygia no one + will dispute, is <span class="tei tei-pb" id="page286">[pg + 286]</span><a name="Pg286" id="Pg286" class="tei tei-anchor"></a> + of opinion that at these Phrygian ceremonies <span class= + "tei tei-q">“the representative of the god was probably slain each + year by a cruel death, just as the god himself died.”</span><a id= + "noteref_858" name="noteref_858" href="#note_858"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">858</span></span></a> We + know from Strabo<a id="noteref_859" name="noteref_859" href= + "#note_859"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">859</span></span></a> that + the priests of Pessinus were at one time potentates as well as + priests; they may, therefore, have belonged to that class of divine + kings or popes whose duty it was to die each year for their people + and the world. The name of Attis, it is true, does not occur among + the names of the old kings of Phrygia, who seem to have borne the + names of Midas and Gordias in alternate generations; but a very + ancient inscription carved in the rock above a famous Phrygian + monument, which is known as the Tomb of Midas, records that the + monument was made for, or dedicated to, King Midas by a certain + Ates, whose name is doubtless identical with Attis, and who, if not + a king himself, may have been one of the royal family.<a id= + "noteref_860" name="noteref_860" href="#note_860"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">860</span></span></a> It is + worthy of note also that the name Atys, which, again, appears to be + only another form of Attis, is recorded as that of an early king of + Lydia;<a id="noteref_861" name="noteref_861" href= + "#note_861"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">861</span></span></a> and + that a son of Croesus, king of Lydia, not only bore the name Atys + but was said to have been killed, while he was hunting a boar, by a + member of the royal Phrygian family, who traced his lineage to King + Midas and had fled to the court of Croesus because he had + unwittingly slain his own brother.<a id="noteref_862" name= + "noteref_862" href="#note_862"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">862</span></span></a> + Scholars have recognized in this story of the death of Atys, son of + Croesus, a mere double of the myth of Attis;<a id="noteref_863" + name="noteref_863" href="#note_863"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">863</span></span></a> and + in view of the facts which have come before us in the present + inquiry<a id="noteref_864" name="noteref_864" href= + "#note_864"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">864</span></span></a> it + <span class="tei tei-pb" id="page287">[pg 287]</span><a name= + "Pg287" id="Pg287" class="tei tei-anchor"></a> is a remarkable + circumstance that the myth of a slain god should be told of a + king's son. May we conjecture that the Phrygian priests who bore + the name of Attis and represented the god of that name were + themselves members, perhaps the eldest sons, of the royal house, to + whom their fathers, uncles, brothers, or other kinsmen deputed the + honour of dying a violent death in the character of gods, while + they reserved to themselves the duty of living, as long as nature + allowed them, in the humbler character of kings? If this were so, + the Phrygian dynasty of Midas may have presented a close parallel + to the Greek dynasty of Athamas, in which the eldest sons seem to + have been regularly destined to the altar.<a id="noteref_865" name= + "noteref_865" href="#note_865"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">865</span></span></a> But + it is also possible that the divine priests who bore the name of + Attis may have belonged to that indigenous race which the + Phrygians, on their irruption into Asia from Europe, appear to have + found and conquered in the land afterwards known as Phrygia.<a id= + "noteref_866" name="noteref_866" href="#note_866"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">866</span></span></a> On + the latter hypothesis the priests may have represented an older and + higher civilization than that of their barbarous conquerors. Be + that as it may, the god they personated was a deity of vegetation + whose divine life manifested itself especially in the pine-tree and + the violets of spring; and if they died in the character of that + divinity, they corresponded to the mummers who are still slain in + mimicry by European peasants in spring, and to the priest who was + slain long ago in grim earnest on the wooded shore of the Lake of + Nemi.</p> + </div><span class="tei tei-pb" id="page288">[pg 288]</span><a name= + "Pg288" id="Pg288" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc101" id="toc101"></a> <a name="pdf102" id="pdf102"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter V. The Hanged + God.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The way in which the + representatives of Attis were put to death is perhaps shown by + the legend of Marsyas, who was hung on a pine-tree and flayed + by Apollo.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A reminiscence + of the manner in which these old representatives of the deity were + put to death is perhaps preserved in the famous story of Marsyas. + He was said to be a Phrygian satyr or Silenus, according to others + a shepherd or herdsman, who played sweetly on the flute. A friend + of Cybele, he roamed the country with the disconsolate goddess to + soothe her grief for the death of Attis.<a id="noteref_867" name= + "noteref_867" href="#note_867"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">867</span></span></a> The + composition of the Mother's Air, a tune played on the flute in + honour of the Great Mother Goddess, was attributed to him by the + people of Celaenae in Phrygia.<a id="noteref_868" name= + "noteref_868" href="#note_868"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">868</span></span></a> Vain + of his skill, he challenged Apollo to a musical contest, he to play + on the flute and Apollo on the lyre. Being vanquished, Marsyas was + tied up to a pine-tree and flayed or cut limb from limb either by + the victorious Apollo or by a Scythian slave.<a id="noteref_869" + name="noteref_869" href="#note_869"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">869</span></span></a> His + skin was shown at Celaenae in historical times. It <span class= + "tei tei-pb" id="page289">[pg 289]</span><a name="Pg289" id="Pg289" + class="tei tei-anchor"></a> hung at the foot of the citadel in a + cave from which the river Marsyas rushed with an impetuous and + noisy tide to join the Maeander.<a id="noteref_870" name= + "noteref_870" href="#note_870"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">870</span></span></a> So + the Adonis bursts full-born from the precipices of the Lebanon; so + the blue river of Ibreez leaps in a crystal jet from the red rocks + of the Taurus; so the stream, which now rumbles deep underground, + used to gleam for a moment on its passage from darkness to darkness + in the dim light of the Corycian cave. In all these copious + fountains, with their glad promise of fertility and life, men of + old saw the hand of God and worshipped him beside the rushing river + with the music of its tumbling waters in their ears. At Celaenae, + if we can trust tradition, the piper Marsyas, hanging in his cave, + had a soul for harmony even in death; for it is said that at the + sound of his native Phrygian melodies the skin of the dead satyr + used to thrill, but that if the musician struck up an air in praise + of Apollo it remained deaf and motionless.<a id="noteref_871" name= + "noteref_871" href="#note_871"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">871</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Marsyas apparently a double of + Attis. The hanging and spearing of Odin and his human victims + on sacred trees. The hanging and spearing of human victims + among the Bagobos.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this Phrygian + satyr, shepherd, or herdsman who enjoyed the friendship of Cybele, + practised the music so characteristic of her rites,<a id= + "noteref_872" name="noteref_872" href="#note_872"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">872</span></span></a> and + died a violent death on her sacred tree, the pine, may we not + detect a close resemblance to Attis, the favourite shepherd or + herdsman of the goddess, who is himself described as a piper,<a id= + "noteref_873" name="noteref_873" href="#note_873"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">873</span></span></a> is + said to have perished under a pine-tree, and was annually + represented by an effigy hung, like Marsyas, upon a pine? We may + conjecture that in old days the priest who bore the name and played + the part of Attis at the spring festival of Cybele was regularly + hanged or otherwise slain upon the sacred tree, and that this + barbarous custom was afterwards mitigated into the form in which it + is known to us in later times, when the priest merely drew blood + from his body under the tree and attached an effigy instead of + himself to its trunk. In the holy grove at Upsala men and animals + were sacrificed by <span class="tei tei-pb" id="page290">[pg + 290]</span><a name="Pg290" id="Pg290" class="tei tei-anchor"></a> + being hanged upon the sacred trees.<a id="noteref_874" name= + "noteref_874" href="#note_874"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">874</span></span></a> The + human victims dedicated to Odin were regularly put to death by + hanging or by a combination of hanging and stabbing, the man being + strung up to a tree or a gallows and then wounded with a spear. + Hence Odin was called the Lord of the Gallows or the God of the + Hanged, and he is represented sitting under a gallows tree.<a id= + "noteref_875" name="noteref_875" href="#note_875"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">875</span></span></a> + Indeed he is said to have been sacrificed to himself in the + ordinary way, as we learn from the weird verses of the <span class= + "tei tei-hi"><span style= + "font-style: italic">Havamal</span></span>, in which the god + describes how he acquired his divine power by learning the magic + runes:</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-bottom: 0.90em; margin-top: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span class="tei tei-hi" style= + "text-align: left"><span style= + "font-size: 90%; font-style: italic">I know that I hung on + the windy tree</span></span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + For nine whole nights,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Wounded with the spear, dedicated to Odin,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span class= + "tei tei-hi" style="text-align: left"><span style= + "font-size: 90%; font-style: italic">Myself to + myself.</span></span><span style= + "font-size: 90%">”</span></span><a id="noteref_876" name= + "noteref_876" href="#note_876"><span class="tei tei-noteref" + style="text-align: left"><span style= + "font-size: 60%; vertical-align: super">876</span></span></a> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Bagobos of + Mindanao, one of the Philippine Islands, used annually to sacrifice + human victims for the good of the crops in a similar way. Early in + December, when the <span class="tei tei-pb" id="page291">[pg + 291]</span><a name="Pg291" id="Pg291" class="tei tei-anchor"></a> + constellation Orion appeared at seven o'clock in the evening, the + people knew that the time had come to clear their fields for sowing + and to sacrifice a slave. The sacrifice was presented to certain + powerful spirits as payment for the good year which the people had + enjoyed, and to ensure the favour of the spirits for the coming + season. The victim was led to a great tree in the forest; there he + was tied with his back to the tree and his arms stretched high + above his head, in the attitude in which ancient artists portrayed + Marsyas hanging on the fatal tree. While he thus hung by the arms, + he was slain by a spear thrust through his body at the level of the + armpits. Afterwards the body was cut clean through the middle at + the waist, and the upper part was apparently allowed to dangle for + a little from the tree, while the under part wallowed in blood on + the ground. The two portions were finally cast into a shallow + trench beside the tree. Before this was done, anybody who wished + might cut off a piece of flesh or a lock of hair from the corpse + and carry it to the grave of some relation whose body was being + consumed by a ghoul. Attracted by the fresh corpse, the ghoul would + leave the mouldering old body in peace. These sacrifices have been + offered by men now living.<a id="noteref_877" name="noteref_877" + href="#note_877"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">877</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The hanging of Artemis. The + hanging of Helen. The hanging of animal victims.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Greece the + great goddess Artemis herself appears to have been annually hanged + in effigy in her sacred grove of Condylea among the Arcadian hills, + and there accordingly she went by the name of the Hanged One.<a id= + "noteref_878" name="noteref_878" href="#note_878"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">878</span></span></a> + Indeed a trace of a similar rite may perhaps be detected even at + Ephesus, the most famous of her sanctuaries, in the legend of a + woman who hanged herself and was thereupon dressed by the + compassionate goddess in her own divine garb and called by the name + of Hecate.<a id="noteref_879" name="noteref_879" href= + "#note_879"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">879</span></span></a> + Similarly, at Melite in Phthia, a story <span class="tei tei-pb" + id="page292">[pg 292]</span><a name="Pg292" id="Pg292" class= + "tei tei-anchor"></a> was told of a girl named Aspalis who hanged + herself, but who appears to have been merely a form of Artemis. For + after her death her body could not be found, but an image of her + was discovered standing beside the image of Artemis, and the people + bestowed on it the title of Hecaerge or Far-shooter, one of the + regular epithets of the goddess. Every year the virgins sacrificed + a young goat to the image by hanging it, because Astypalis was said + to have hanged herself.<a id="noteref_880" name="noteref_880" href= + "#note_880"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">880</span></span></a> The + sacrifice may have been a substitute for hanging an image or a + human representative of Artemis. Again, in Rhodes the fair Helen + was worshipped under the title of Helen of the Tree, because the + queen of the island had caused her handmaids, disguised as Furies, + to string her up to a bough.<a id="noteref_881" name="noteref_881" + href="#note_881"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">881</span></span></a> That + the Asiatic Greeks sacrificed animals in this fashion is proved by + coins of Ilium, which represent an ox or cow hanging on a tree and + stabbed with a knife by a man, who sits among the branches or on + the animal's back.<a id="noteref_882" name="noteref_882" href= + "#note_882"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">882</span></span></a> At + Hierapolis also the victims were hung on trees before they were + burnt.<a id="noteref_883" name="noteref_883" href= + "#note_883"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">883</span></span></a> With + these Greek and Scandinavian parallels before us we can hardly + dismiss as wholly improbable <span class="tei tei-pb" id= + "page293">[pg 293]</span><a name="Pg293" id="Pg293" class= + "tei tei-anchor"></a> the conjecture that in Phrygia a man-god may + have hung year by year on the sacred but fatal tree.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Use of the skins of human victims + to effect their resurrection.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The tradition + that Marsyas was flayed and that his skin was exhibited at Celaenae + down to historical times may well reflect a ritual practice of + flaying the dead god and hanging his skin upon the pine as a means + of effecting his resurrection, and with it the revival of + vegetation in spring. Similarly, in ancient Mexico the human + victims who personated gods were often flayed and their bloody + skins worn by men who appear to have represented the dead deities + come to life again.<a id="noteref_884" name="noteref_884" href= + "#note_884"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">884</span></span></a> When + a Scythian king died, he was buried in a grave along with one of + his concubines, his cup-bearer, cook, groom, lacquey, and + messenger, who were all killed for the purpose, and a great barrow + was heaped up over the grave. A year afterwards fifty of his + servants and fifty of his best horses were strangled; and their + bodies, having been disembowelled and cleaned out, were stuffed + with chaff, sewn up, and set on scaffolds round about the barrow, + every dead man bestriding a dead horse, which was bitted and + bridled as in life.<a id="noteref_885" name="noteref_885" href= + "#note_885"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">885</span></span></a> These + strange horsemen were no doubt supposed to mount guard over the + king. The setting up of their stuffed skins might be thought to + ensure their ghostly resurrection.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Skins of men and horses stuffed + and set up at graves. Some tribes of Borneo use the skulls of + their enemies to ensure the fertility of the ground and of + women, the abundance of game, and so forth.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That some such + notion was entertained by the Scythians is made probable by the + account which the mediaeval traveller de Plano Carpini gives of the + funeral customs of the Mongols. The traveller tells us that when a + noble Mongol died, the custom was to bury him seated in the middle + of a tent, along with a horse saddled and bridled, and a mare and + her foal. Also they used to eat another horse, stuff the carcase + with straw, and set it up on poles. All this they did in order that + in the other world the dead man might have a tent to live in, a + mare to yield milk, and a steed to ride, and that he might be able + to breed horses. Moreover, the bones of the horse which they ate + were burned for the good of his soul.<a id="noteref_886" name= + "noteref_886" href="#note_886"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">886</span></span></a> When + the Arab traveller Ibn Batuta visited Peking in the fourteenth + century, <span class="tei tei-pb" id="page294">[pg + 294]</span><a name="Pg294" id="Pg294" class="tei tei-anchor"></a> + he witnessed the funeral of an emperor of China who had been killed + in battle. The dead sovereign was buried along with four young + female slaves and six guards in a vault, and an immense mound like + a hill was piled over him. Four horses were then made to run round + the hillock till they could run no longer, after which they were + killed, impaled, and set up beside the tomb.<a id="noteref_887" + name="noteref_887" href="#note_887"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">887</span></span></a> When + an Indian of Patagonia dies, he is buried in a pit along with some + of his property. Afterwards his favourite horse, having been + killed, skinned, and stuffed, is propped up on sticks with its head + turned towards the grave. At the funeral of a chief four horses are + sacrificed, and one is set up at each corner of the burial-place. + The clothes and other effects of the deceased are burned; and to + conclude all, a feast is made of the horses' flesh.<a id= + "noteref_888" name="noteref_888" href="#note_888"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">888</span></span></a> The + Scythians certainly believed in the existence of the soul after + death and in the possibility of turning it to account. This is + proved by the practice of one of their tribes, the Taurians of the + Crimea, who used to cut off the heads of their prisoners and set + them on poles over their houses, especially over the chimneys, in + order that the spirits of the slain men might guard the + dwellings.<a id="noteref_889" name="noteref_889" href= + "#note_889"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">889</span></span></a> Some + of the savages of Borneo allege a similar reason for their + favourite custom of taking human heads. <span class= + "tei tei-q">“The custom,”</span> said a Kayan chief, <span class= + "tei tei-q">“is not horrible. It is an ancient custom, a good, + beneficent custom, bequeathed to us <span class="tei tei-pb" id= + "page295">[pg 295]</span><a name="Pg295" id="Pg295" class= + "tei tei-anchor"></a> by our fathers and our fathers' fathers; it + brings us blessings, plentiful harvests, and keeps off sickness and + pains. Those who were once our enemies, hereby become our + guardians, our friends, our benefactors.”</span><a id="noteref_890" + name="noteref_890" href="#note_890"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">890</span></span></a> Thus + to convert dead foes into friends and allies all that is necessary + is to feed and otherwise propitiate their skulls at a festival when + they are brought into the village. <span class="tei tei-q">“An + offering of food is made to the heads, and their spirits, being + thus appeased, cease to entertain malice against, or to seek to + inflict injury upon, those who have got possession of the skull + which formerly adorned the now forsaken body.”</span><a id= + "noteref_891" name="noteref_891" href="#note_891"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">891</span></span></a> When + the Sea Dyaks of Sarawak return home successful from a head-hunting + expedition, they bring the head ashore with much ceremony, wrapt in + palm leaves. <span class="tei tei-q">“On shore and in the village, + the head, for months after its arrival, is treated with the + greatest consideration, and all the names and terms of endearment + of which their language is capable are abundantly lavished on it; + the most dainty morsels, culled from their abundant though + inelegant repast, are thrust into its mouth, and it is instructed + to hate its former friends, and that, having been now adopted into + the tribe of its captors, its spirit must be always with them; + sirih leaves and betel-nut are given to it, and finally a cigar is + frequently placed between its ghastly and pallid lips. None of this + disgusting mockery is performed with the intention of ridicule, but + all to propitiate the spirit by kindness, and to procure its good + wishes for the tribe, of whom it is now supposed to have become a + member.”</span><a id="noteref_892" name="noteref_892" href= + "#note_892"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">892</span></span></a> + Amongst these Dyaks the <span class= + "tei tei-q">“Head-Feast,”</span> which has been just described, is + supposed to be the most beneficial in its <span class="tei tei-pb" + id="page296">[pg 296]</span><a name="Pg296" id="Pg296" class= + "tei tei-anchor"></a> influence of all their feasts and ceremonies. + <span class="tei tei-q">“The object of them all is to make their + rice grow well, to cause the forest to abound with wild animals, to + enable their dogs and snares to be successful in securing game, to + have the streams swarm with fish, to give health and activity to + the people themselves, and to ensure fertility to their women. All + these blessings, the possessing and feasting of a fresh head are + supposed to be the most efficient means of securing. The very + ground itself is believed to be benefited and rendered fertile, + more fertile even than when the water in which fragments of gold + presented by the Rajah have been washed, has been sprinkled over + it.”</span><a id="noteref_893" name="noteref_893" href= + "#note_893"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">893</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The stuffed skin of the human + representative of the Phrygian god may have been used for like + purposes.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In like manner, + if my conjecture is right, the man who represented the father-god + of Phrygia used to be slain and his stuffed skin hung on the sacred + pine in order that his spirit might work for the growth of the + crops, the multiplication of animals, and the fertility of women. + So at Athens an ox, which appears to have embodied the corn-spirit, + was killed at an annual sacrifice, and its hide, stuffed with straw + and sewn up, was afterwards set on its feet and yoked to a plough + as if it were ploughing, apparently in order to represent, or + rather to promote, the resurrection of the slain <span class= + "tei tei-pb" id="page297">[pg 297]</span><a name="Pg297" id="Pg297" + class="tei tei-anchor"></a> corn-spirit at the end of the + threshing.<a id="noteref_894" name="noteref_894" href= + "#note_894"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">894</span></span></a> This + employment of the skins of divine animals for the purpose of + ensuring the revival of the slaughtered divinity might be + illustrated by other examples.<a id="noteref_895" name= + "noteref_895" href="#note_895"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">895</span></span></a> + Perhaps the hide of the bull which was killed to furnish the + regenerating bath of blood in the rites of Attis may have been put + to a similar use.</p> + </div><span class="tei tei-pb" id="page298">[pg 298]</span><a name= + "Pg298" id="Pg298" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc103" id="toc103"></a> <a name="pdf104" id="pdf104"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter VI. Oriental Religions in the + West.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Popularity of the worship of + Cybele and Attis in the Roman Empire.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The worship of + the Great Mother of the Gods and her lover or son was very popular + under the Roman Empire. Inscriptions prove that the two received + divine honours, separately or conjointly, not only in Italy, and + especially at Rome, but also in the provinces, particularly in + Africa, Spain, Portugal, France, Germany, and Bulgaria.<a id= + "noteref_896" name="noteref_896" href="#note_896"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">896</span></span></a> Their + worship survived the establishment of Christianity by Constantine; + for Symmachus records the recurrence of the festival of the Great + Mother,<a id="noteref_897" name="noteref_897" href= + "#note_897"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">897</span></span></a> and + in the days of Augustine her effeminate priests still paraded the + streets and squares of Carthage with whitened faces, scented hair, + and mincing gait, while, like the mendicant friars of the Middle + Ages, they begged alms from the passers-by.<a id="noteref_898" + name="noteref_898" href="#note_898"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">898</span></span></a> In + Greece, on the other hand, the bloody orgies of the Asiatic goddess + and her consort appear to have found little favour.<a id= + "noteref_899" name="noteref_899" href="#note_899"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">899</span></span></a> The + barbarous and cruel character of the worship, with its frantic + excesses, was doubtless repugnant to the good taste and humanity of + the Greeks, who seem to have preferred the kindred but gentler + rites of Adonis. Yet the same features which shocked and repelled + the Greeks may have positively <span class="tei tei-pb" id= + "page299">[pg 299]</span><a name="Pg299" id="Pg299" class= + "tei tei-anchor"></a> attracted the less refined Romans and + barbarians of the West. The ecstatic frenzies, which were mistaken + for divine inspiration,<a id="noteref_900" name="noteref_900" href= + "#note_900"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">900</span></span></a> the + mangling of the body, the theory of a new birth and the remission + of sins through the shedding of blood, have all their origin in + savagery,<a id="noteref_901" name="noteref_901" href= + "#note_901"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">901</span></span></a> and + they naturally appealed to peoples in whom the savage instincts + were still strong. Their true character was indeed often disguised + under a decent veil of allegorical or philosophical + interpretation,<a id="noteref_902" name="noteref_902" href= + "#note_902"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">902</span></span></a> which + probably sufficed to impose upon the rapt and enthusiastic + worshippers, reconciling even the more cultivated of them to things + which otherwise must have filled them with horror and disgust.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The spread of Oriental faiths over + the Roman Empire contributed to undermine the fabric of Greek + and Roman civilization by inculcating the salvation of the + individual soul as the supreme aim of life.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The religion of + the Great Mother, with its curious blending of crude savagery with + spiritual aspirations, was only one of a multitude of similar + Oriental faiths which in the later days of paganism spread over the + Roman Empire, and by saturating the European peoples with alien + ideals of <span class="tei tei-pb" id="page300">[pg + 300]</span><a name="Pg300" id="Pg300" class="tei tei-anchor"></a> + life gradually undermined the whole fabric of ancient + civilization.<a id="noteref_903" name="noteref_903" href= + "#note_903"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">903</span></span></a> Greek + and Roman society was built on the conception of the subordination + of the individual to the community, of the citizen to the state; it + set the safety of the commonwealth, as the supreme aim of conduct, + above the safety of the individual whether in this world or in a + world to come. Trained from infancy in this unselfish ideal, the + citizens devoted their lives to the public service and were ready + to lay them down for the common good; or if they shrank from the + supreme sacrifice, it never occurred to them that they acted + otherwise than basely in preferring their personal existence to the + interests of their country. All this was changed by the spread of + Oriental religions which inculcated the communion of the soul with + God and its eternal salvation as the only objects worth living for, + objects in comparison with which the prosperity and even the + existence of the state sank into insignificance. The inevitable + result of this selfish and immoral doctrine was to withdraw the + devotee more and more from the public service, to concentrate his + thoughts on his own spiritual emotions, and to breed in him a + contempt for the present life which he regarded merely as a + probation for a better and an eternal. The saint and the recluse, + disdainful of earth and rapt in ecstatic contemplation of heaven, + became in popular opinion the highest ideal of humanity, displacing + the old ideal of the patriot and hero who, forgetful of self, lives + and is ready to die for the good of his country. The earthly city + seemed poor and contemptible to men whose eyes beheld the City of + God coming in the clouds of heaven. Thus the centre of gravity, so + to say, was shifted from the present to a future life, and however + much the other world may have gained, there can be little doubt + that this one lost heavily by the change. A general disintegration + of the body politic set in. The ties of the state and the family + were loosened: the structure of society tended to resolve itself + <span class="tei tei-pb" id="page301">[pg 301]</span><a name= + "Pg301" id="Pg301" class="tei tei-anchor"></a> into its individual + elements and thereby to relapse into barbarism; for civilization is + only possible through the active co-operation of the citizens and + their willingness to subordinate their private interests to the + common good. Men refused to defend their country and even to + continue their kind.<a id="noteref_904" name="noteref_904" href= + "#note_904"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">904</span></span></a> In + their anxiety to save their own souls and the souls of others, they + were content to leave the material world, which they identified + with the principle of evil, to perish around them. This obsession + lasted for a thousand years. The revival of Roman law, of the + Aristotelian philosophy, of ancient art and literature at the close + of the Middle Ages, marked the return of Europe to native ideals of + life and conduct, to saner, manlier views of the world. The long + halt in the march of civilization was over. The tide of Oriental + invasion had turned at last. It is ebbing still.<a id="noteref_905" + name="noteref_905" href="#note_905"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">905</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Popularity of the worship of + Mithra; its resemblance to Christianity and its rivalry with + that religion. The festival of Christmas borrowed by the Church + from the religion of Mithra.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the gods + of eastern origin who in the decline of the ancient world competed + against each other for the allegiance of the West was the old + Persian deity Mithra. <span class="tei tei-pb" id="page302">[pg + 302]</span><a name="Pg302" id="Pg302" class="tei tei-anchor"></a> + The immense popularity of his worship is attested by the monuments + illustrative of it which have been found scattered in profusion all + over the Roman Empire.<a id="noteref_906" name="noteref_906" href= + "#note_906"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">906</span></span></a> In + respect both of doctrines and of rites the cult of Mithra appears + to have presented many points of resemblance not only to the + religion of the Mother of the Gods<a id="noteref_907" name= + "noteref_907" href="#note_907"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">907</span></span></a> but + also to Christianity.<a id="noteref_908" name="noteref_908" href= + "#note_908"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">908</span></span></a> The + similarity struck the Christian doctors themselves and was + explained by them as a work of the devil, who sought to seduce the + souls of men from the true faith by a false and insidious imitation + of it.<a id="noteref_909" name="noteref_909" href= + "#note_909"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">909</span></span></a> So to + the Spanish conquerors of Mexico and Peru many of the native + heathen rites appeared to be diabolical counterfeits of the + Christian sacraments.<a id="noteref_910" name="noteref_910" href= + "#note_910"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">910</span></span></a> With + more probability the modern student of comparative religion traces + such resemblances to the similar and independent workings of the + mind of man in his sincere, if crude, attempts to fathom the secret + of the universe, and to adjust his little life to its awful + mysteries. However that may be, there can be no doubt that the + Mithraic religion proved a formidable rival to Christianity, + combining as it did a solemn ritual with aspirations after moral + purity and a hope of immortality.<a id="noteref_911" name= + "noteref_911" href="#note_911"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">911</span></span></a> + Indeed the issue of the conflict between the two faiths appears for + a time to have hung in the balance.<a id="noteref_912" name= + "noteref_912" href="#note_912"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">912</span></span></a> An + instructive relic of the long <span class="tei tei-pb" id= + "page303">[pg 303]</span><a name="Pg303" id="Pg303" class= + "tei tei-anchor"></a> struggle is preserved in our festival of + Christmas, which the Church seems to have borrowed directly from + its heathen rival. In the Julian calendar the twenty-fifth of + December was reckoned the winter solstice,<a id="noteref_913" name= + "noteref_913" href="#note_913"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">913</span></span></a> and + it was regarded as the Nativity of the Sun, because the day begins + to lengthen and the power of the sun to increase from that + turning-point of the year.<a id="noteref_914" name="noteref_914" + href="#note_914"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">914</span></span></a> The + ritual of the nativity, as it appears to have been celebrated in + Syria and Egypt, was remarkable. The celebrants retired into + certain inner shrines, from which at midnight they issued with a + loud cry, <span class="tei tei-q">“The Virgin has brought forth! + The light is waxing!”</span><a id="noteref_915" name="noteref_915" + href="#note_915"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">915</span></span></a> The + Egyptians even represented the new-born sun by the image of an + infant which on his birthday, the winter solstice, they brought + forth and exhibited to his worshippers.<a id="noteref_916" name= + "noteref_916" href="#note_916"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">916</span></span></a> No + doubt the Virgin who thus conceived and bore a son on the + twenty-fifth of December was the great Oriental goddess whom the + Semites called the Heavenly Virgin or simply the Heavenly Goddess; + in Semitic lands she was a form of Astarte.<a id="noteref_917" + name="noteref_917" href="#note_917"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">917</span></span></a> Now + <span class="tei tei-pb" id="page304">[pg 304]</span><a name= + "Pg304" id="Pg304" class="tei tei-anchor"></a> Mithra was regularly + identified by his worshippers with the Sun, the Unconquered Sun, as + they called him;<a id="noteref_918" name="noteref_918" href= + "#note_918"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">918</span></span></a> hence + his nativity also fell on the twenty-fifth of December.<a id= + "noteref_919" name="noteref_919" href="#note_919"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">919</span></span></a> The + Gospels say nothing as to the day of Christ's birth, and + accordingly the early Church did not celebrate it. In time, + however, the Christians of Egypt came to regard the sixth of + January as the date of the Nativity, and the custom of + commemorating the birth of the Saviour on that day gradually spread + until by the fourth century it was universally established in the + East. But at the end of the third or the beginning of the fourth + century the Western Church, which had never recognized the sixth of + January as the day of the Nativity, adopted the twenty-fifth of + December as the true date, and in time its decision was accepted + also by the Eastern Church. At Antioch the change was not + introduced till about the year 375 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span><a id="noteref_920" + name="noteref_920" href="#note_920"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">920</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Motives for the institution of + Christmas.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What + considerations led the ecclesiastical authorities to institute the + festival of Christmas? The motives for the innovation are stated + with great frankness by a Syrian writer, himself a Christian. + <span class="tei tei-q">“The reason,”</span> he tells us, + <span class="tei tei-q">“why the fathers transferred the + celebration of the sixth of January to the twenty-fifth of December + was this. It was a custom of the heathen to celebrate on the same + twenty-fifth of December the birthday of the Sun, at which they + kindled <span class="tei tei-pb" id="page305">[pg + 305]</span><a name="Pg305" id="Pg305" class="tei tei-anchor"></a> + lights in token of festivity. In these solemnities and festivities + the Christians also took part. Accordingly when the doctors of the + Church perceived that the Christians had a leaning to this + festival, they took counsel and resolved that the true Nativity + should be solemnized on that day and the festival of the Epiphany + on the sixth of January. Accordingly, along with this custom, the + practice has prevailed of kindling fires till the + sixth.”</span><a id="noteref_921" name="noteref_921" href= + "#note_921"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">921</span></span></a> The + heathen origin of Christmas is plainly hinted at, if not tacitly + admitted, by Augustine when he exhorts his Christian brethren not + to celebrate that solemn day like the heathen on account of the + sun, but on account of him who made the sun.<a id="noteref_922" + name="noteref_922" href="#note_922"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">922</span></span></a> In + like manner Leo the Great rebuked the pestilent belief that + Christmas was solemnized because of the birth of the new sun, as it + was called, and not because of the nativity of Christ.<a id= + "noteref_923" name="noteref_923" href="#note_923"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">923</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Easter celebration of the + death and resurrection of Christ appears to have been + assimilated to the celebration of the death and resurrection of + Attis, which was held at Rome at the same season. Heathen + festivals displaced by Christian.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus it appears + that the Christian Church chose to celebrate the birthday of its + Founder on the twenty-fifth of December in order to transfer the + devotion of the heathen from the Sun to him who was called the Sun + of Righteousness.<a id="noteref_924" name="noteref_924" href= + "#note_924"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">924</span></span></a> If + that was so, there can be no intrinsic improbability <span class= + "tei tei-pb" id="page306">[pg 306]</span><a name="Pg306" id="Pg306" + class="tei tei-anchor"></a> in the conjecture that motives of the + same sort may have led the ecclesiastical authorities to assimilate + the Easter festival of the death and resurrection of their Lord to + the festival of the death and resurrection of another Asiatic god + which fell at the same season. Now the Easter rites still observed + in Greece, Sicily, and Southern Italy bear in some respects a + striking resemblance to the rites of Adonis, and I have suggested + that the Church may have consciously adapted the new festival to + its heathen predecessor for the sake of winning souls to + Christ.<a id="noteref_925" name="noteref_925" href= + "#note_925"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">925</span></span></a> But + this adaptation probably took place in the Greek-speaking rather + than in the Latin-speaking parts of the ancient world; for the + worship of Adonis, while it flourished among the Greeks, appears to + have made little impression on Rome and the West.<a id= + "noteref_926" name="noteref_926" href="#note_926"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">926</span></span></a> + Certainly it never formed part of the official Roman religion. The + place which it might have taken in the affections of the vulgar was + already occupied by the similar but more barbarous worship of Attis + and the Great Mother. Now the death and resurrection of Attis were + officially celebrated at Rome on the twenty-fourth and twenty-fifth + of March,<a id="noteref_927" name="noteref_927" href= + "#note_927"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">927</span></span></a> the + latter being regarded as the spring equinox,<a id="noteref_928" + name="noteref_928" href="#note_928"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">928</span></span></a> and + therefore as the most appropriate day for the revival of a god of + vegetation who had been dead or sleeping throughout the winter. But + according to an ancient and widespread tradition Christ suffered on + the twenty-fifth of March, and accordingly some Christians + regularly celebrated the Crucifixion on that day without any regard + to the state of the moon. This custom was certainly observed in + Phrygia, Cappadocia, and Gaul, and there seem to be grounds for + thinking that at one time it was followed also in Rome.<a id= + "noteref_929" name="noteref_929" href="#note_929"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">929</span></span></a> Thus + the tradition which <span class="tei tei-pb" id="page307">[pg + 307]</span><a name="Pg307" id="Pg307" class="tei tei-anchor"></a> + placed the death of Christ on the twenty-fifth of March was ancient + and deeply rooted. It is all the more remarkable because + astronomical considerations prove that it can have had no + historical foundation.<a id="noteref_930" name="noteref_930" href= + "#note_930"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">930</span></span></a> The + inference appears to be inevitable that the passion of Christ must + have been arbitrarily referred to that date in order to harmonize + with an older festival of the spring equinox. This is the view of + the learned ecclesiastical historian Mgr. Duchesne, who points out + that the death of the Saviour was thus made to fall upon the very + day on which, according to a widespread belief, the world had been + created.<a id="noteref_931" name="noteref_931" href= + "#note_931"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">931</span></span></a> But + the resurrection <span class="tei tei-pb" id="page308">[pg + 308]</span><a name="Pg308" id="Pg308" class="tei tei-anchor"></a> + of Attis, who combined in himself the characters of the divine + Father and the divine Son,<a id="noteref_932" name="noteref_932" + href="#note_932"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">932</span></span></a> was + officially celebrated at Rome on the same day. When we remember + that the festival of St. George in April has replaced the ancient + pagan festival of the Parilia;<a id="noteref_933" name= + "noteref_933" href="#note_933"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">933</span></span></a> that + the festival of St. John the Baptist in June has succeeded to a + heathen Midsummer festival of water;<a id="noteref_934" name= + "noteref_934" href="#note_934"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">934</span></span></a> that + the festival of the Assumption of the Virgin in August has ousted + the festival of Diana;<a id="noteref_935" name="noteref_935" href= + "#note_935"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">935</span></span></a> that + the feast of All Souls in November is a continuation of an old + heathen feast of the dead;<a id="noteref_936" name="noteref_936" + href="#note_936"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">936</span></span></a> and + that the Nativity of Christ himself was assigned to the winter + solstice in December because that day was deemed the Nativity of + the Sun;<a id="noteref_937" name="noteref_937" href= + "#note_937"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">937</span></span></a> we + can hardly be thought rash or unreasonable in conjecturing that the + other cardinal festival of the Christian church—the solemnization + of Easter—may have been in like manner, and from like motives of + edification, adapted to a similar celebration of the Phrygian god + Attis at the vernal equinox.<a id="noteref_938" name="noteref_938" + href="#note_938"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">938</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Coincidence between the pagan and + the Christian festivals of the divine death and + resurrection.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At least it is a + remarkable coincidence, if it is nothing more, that the Christian + and the heathen festivals of the divine death and resurrection + should have been solemnized at the same season and in the same + places. For the places which celebrated the death of Christ at the + spring equinox were Phrygia, Gaul, and apparently Rome, that is, + the very regions in which the worship of Attis either originated or + <span class="tei tei-pb" id="page309">[pg 309]</span><a name= + "Pg309" id="Pg309" class="tei tei-anchor"></a> struck deepest root. + It is difficult to regard the coincidence as purely accidental. If + the vernal equinox, the season at which in the temperate regions + the whole face of nature testifies to a fresh outburst of vital + energy, had been viewed from of old as the time when the world was + annually created afresh in the resurrection of a god, nothing could + be more natural than to place the resurrection of the new deity at + the same cardinal point of the year. Only it is to be observed that + if the death of Christ was dated on the twenty-fifth of March, his + resurrection, according to Christian tradition, must have happened + on the twenty-seventh of March, which is just two days later than + the vernal equinox of the Julian calendar and the resurrection of + Attis. A similar displacement of two days in the adjustment of + Christian to heathen celebrations occurs in the festivals of St. + George and the Assumption of the Virgin. However, another Christian + tradition, followed by Lactantius and perhaps by the practice of + the Church in Gaul, placed the death of Christ on the twenty-third + and his resurrection on the twenty-fifth of March.<a id= + "noteref_939" name="noteref_939" href="#note_939"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">939</span></span></a> If + that was so, his resurrection coincided exactly with the + resurrection of Attis.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Different theories by which pagans + and Christians explained the coincidence.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In point of fact + it appears from the testimony of an anonymous Christian, who wrote + in the fourth century of our era, that Christians and pagans alike + were struck by the remarkable coincidence between the death and + resurrection of their respective deities, and that the coincidence + formed a theme of bitter controversy between the adherents of the + rival religions, the pagans contending that the resurrection of + Christ was a spurious imitation of the resurrection of Attis, and + the Christians asserting with equal warmth that the resurrection of + Attis was a diabolical counterfeit of the resurrection of Christ. + In these unseemly bickerings the heathen took what to a superficial + observer might seem strong ground by arguing that their god was the + older and therefore presumably the original, not the counterfeit, + since as a general rule an original is older than its copy. This + feeble argument the Christians easily rebutted. They <span class= + "tei tei-pb" id="page310">[pg 310]</span><a name="Pg310" id="Pg310" + class="tei tei-anchor"></a> admitted, indeed, that in point of time + Christ was the junior deity, but they triumphantly demonstrated his + real seniority by falling back on the subtlety of Satan, who on so + important an occasion had surpassed himself by inverting the usual + order of nature.<a id="noteref_940" name="noteref_940" href= + "#note_940"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">940</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Compromise of Christianity with + paganism. Parallel with Buddhism.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Taken + altogether, the coincidences of the Christian with the heathen + festivals are too close and too numerous to be accidental. They + mark the compromise which the Church in the hour of its triumph was + compelled to make with its vanquished yet still dangerous rivals. + The inflexible Protestantism of the primitive missionaries, with + their fiery denunciations of heathendom, had been exchanged for the + supple policy, the easy tolerance, the comprehensive charity of + shrewd ecclesiastics, who clearly perceived that if Christianity + was to conquer the world it could do so only by relaxing the too + rigid principles of its Founder, by widening a little the narrow + gate which leads to salvation. In this respect an instructive + parallel might be drawn between the history of Christianity and the + <span class="tei tei-pb" id="page311">[pg 311]</span><a name= + "Pg311" id="Pg311" class="tei tei-anchor"></a> history of + Buddhism.<a id="noteref_941" name="noteref_941" href= + "#note_941"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">941</span></span></a> Both + systems were in their origin essentially ethical reforms born of + the generous ardour, the lofty aspirations, the tender compassion + of their noble Founders, two of those beautiful spirits who appear + at rare intervals on earth like beings come from a better world to + support and guide our weak and erring nature.<a id="noteref_942" + name="noteref_942" href="#note_942"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">942</span></span></a> Both + preached moral virtue as the means of accomplishing what they + regarded as the supreme object of life, the eternal salvation of + the individual soul, though by a curious antithesis the one sought + that salvation in a blissful eternity, the other in a final release + from suffering, in annihilation. But the austere ideals of sanctity + which they inculcated were too deeply opposed not only to the + frailties but to the natural instincts of humanity ever to be + carried out in practice by more than a small number of disciples, + who consistently renounced the ties of the family and the state in + order to work out their own salvation in the still seclusion of the + cloister. If such faiths were to be nominally accepted by whole + nations or even by the world, it was essential that they should + first be modified or transformed so as to accord in some measure + with the prejudices, the passions, the superstitions of the vulgar. + This process of accommodation was carried out in after ages by + followers who, made of less ethereal stuff than their masters, were + for that reason the better fitted to mediate between them and the + common herd. Thus as time went on, the two religions, in exact + proportion to their growing popularity, absorbed more and more of + those baser elements which they had been instituted for the very + purpose of suppressing. Such spiritual decadences are <span class= + "tei tei-pb" id="page312">[pg 312]</span><a name="Pg312" id="Pg312" + class="tei tei-anchor"></a> inevitable. The world cannot live at + the level of its great men. Yet it would be unfair to the + generality of our kind to ascribe wholly to their intellectual and + moral weakness the gradual divergence of Buddhism and Christianity + from their primitive patterns. For it should never be forgotten + that by their glorification of poverty and celibacy both these + religions struck straight at the root not merely of civil society + but of human existence. The blow was parried by the wisdom or the + folly of the vast majority of mankind, who refused to purchase a + chance of saving their souls with the certainty of extinguishing + the species.</p> + </div><span class="tei tei-pb" id="page313">[pg 313]</span><a name= + "Pg313" id="Pg313" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc105" id="toc105"></a> <a name="pdf106" id="pdf106"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">Chapter VII. Hyacinth.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The Greek Hyacinth interpreted as + the vegetation which blooms and withers away.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another mythical + being who has been supposed to belong to the class of gods here + discussed is Hyacinth. He too has been interpreted as the + vegetation which blooms in spring and withers under the scorching + heat of the summer sun.<a id="noteref_943" name="noteref_943" href= + "#note_943"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">943</span></span></a> + Though he belongs to Greek, not to Oriental mythology, some account + of him may not be out of place in the present discussion. According + to the legend, Hyacinth was the youngest and handsomest son of the + ancient king Amyclas, who had his capital at Amyclae in the + beautiful vale of Sparta. One day playing at quoits with Apollo, he + was accidentally killed by a blow of the god's quoit. Bitterly the + god lamented the death of his friend. The hyacinth—<span class= + "tei tei-q">“that sanguine flower inscribed with woe”</span>—sprang + from the blood of the hapless youth, as anemones and roses from the + blood of Adonis, and violets from the blood of Attis:<a id= + "noteref_944" name="noteref_944" href="#note_944"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">944</span></span></a> like + these vernal flowers it heralded the advent of another spring and + gladdened the hearts of men with the promise of a joyful + resurrection. The flower is usually supposed to be not what we call + a hyacinth, but a little purple iris with the letters of + lamentation (AI, which in <span class="tei tei-pb" id="page314">[pg + 314]</span><a name="Pg314" id="Pg314" class="tei tei-anchor"></a> + Greek means <span class="tei tei-q">“alas”</span>) clearly + inscribed in black on its petals. In Greece it blooms in spring + after the early violets but before the roses.<a id="noteref_945" + name="noteref_945" href="#note_945"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">945</span></span></a> One + spring, when the hyacinths were in bloom, it happened that the + red-coated Spartan regiments lay encamped under the walls of + Corinth. Their commander gave the Amyclean battalion leave to go + home and celebrate as usual the festival of Hyacinth in their + native town. But the sad flower was to be to these men an omen of + death; for they had not gone far before they were enveloped by + clouds of light-armed foes and cut to pieces.<a id="noteref_946" + name="noteref_946" href="#note_946"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">946</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">The tomb and the festival of + Hyacinth at Amyclae.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The tomb of + Hyacinth was at Amyclae under a massive altar-like pedestal, which + supported an archaic bronze image of Apollo. In the left side of + the pedestal was a bronze door, and through it offerings were + passed to Hyacinth, as to a hero or a dead man, not as to a god, + before sacrifices were offered to Apollo at the annual Hyacinthian + festival. Bas-reliefs carved on the pedestal represented Hyacinth + and his maiden sister Polyboea caught up to heaven by a company of + goddesses.<a id="noteref_947" name="noteref_947" href= + "#note_947"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">947</span></span></a> The + annual festival of the Hyacinthia was held in the month of + Hecatombeus, which seems to have corresponded to May.<a id= + "noteref_948" name="noteref_948" href="#note_948"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">948</span></span></a> The + ceremonies occupied three days. On the first the people mourned for + <span class="tei tei-pb" id="page315">[pg 315]</span><a name= + "Pg315" id="Pg315" class="tei tei-anchor"></a> Hyacinth, wearing no + wreaths, singing no paeans, eating no bread, and behaving with + great gravity. It was on this day probably that the offerings were + made at Hyacinth's tomb. Next day the scene was changed. All was + joy and bustle. The capital was emptied of its inhabitants, who + poured out in their thousands to witness and share the festivities + at Amyclae. Boys in high-girt tunics sang hymns in honour of the + god to the accompaniment of flutes and lyres. Others, splendidly + attired, paraded on horseback in the theatre: choirs of youths + chanted their native ditties: dancers danced: maidens rode in + wicker carriages or went in procession to witness the chariot + races: sacrifices were offered in profusion: the citizens feasted + their friends and even their slaves.<a id="noteref_949" name= + "noteref_949" href="#note_949"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">949</span></span></a> This + outburst of gaiety may be supposed to have celebrated the + resurrection of Hyacinth and perhaps also his ascension to heaven, + which, as we have seen, was represented on his tomb. However, it + may be that the ascension took place on the third day of the + festival; but as to that we know nothing. The sister who went to + heaven with him was by some identified with Artemis or + Persephone.<a id="noteref_950" name="noteref_950" href= + "#note_950"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">950</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"></p> + + <div class="tei tei-marginnote tei-marginnote-margin"> + <div class="tei tei-marginnotetext"> + <span style="font-size: 80%">Hyacinth an aboriginal god, + perhaps a king, who was worshipped in Laconia before the + invasion of the Dorians. His sister Polyboea may perhaps have + been his spouse.</span> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is highly + probable, as Erwin Rohde perceived,<a id="noteref_951" name= + "noteref_951" href="#note_951"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">951</span></span></a> that + Hyacinth was an old aboriginal deity of the underworld who had been + worshipped at Amyclae long before the Dorians invaded and conquered + the country. If that was so, the story of his relation to Apollo + must have been a comparatively late invention, an attempt of the + newcomers to fit the ancient god of the land into their own + mythical system, in order that he might extend his protection to + them. On this theory it may not be without significance + <span class="tei tei-pb" id="page316">[pg 316]</span><a name= + "Pg316" id="Pg316" class="tei tei-anchor"></a> that sacrifices at + the festival were offered to Hyacinth, as to a hero, before they + were offered to Apollo.<a id="noteref_952" name="noteref_952" href= + "#note_952"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">952</span></span></a> + Further, on the analogy of similar deities elsewhere, we should + expect to find Hyacinth coupled, not with a male friend, but with a + female consort. That consort may perhaps be detected in his sister + Polyboea, who ascended to heaven with him. The new myth, if new it + was, of the love of Apollo for Hyacinth would involve a changed + conception of the aboriginal god, which in its turn must have + affected that of his spouse. For when Hyacinth came to be thought + of as young and unmarried there was no longer room in his story for + a wife, and she would have to be disposed of in some other way. + What was easier for the myth-maker than to turn her into his + unmarried sister? However we may explain it, a change seems + certainly to have come over the popular idea of Hyacinth; for + whereas on his tomb he was portrayed as a bearded man, later art + represented him as the pink of youthful beauty.<a id="noteref_953" + name="noteref_953" href="#note_953"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">953</span></span></a> But + it is perhaps needless to suppose that the sisterly relation of + Polyboea to him was a late modification of the myth. The stories of + Cronus and Rhea, of Zeus and Hera, of Osiris and Isis, remind us + that in old days gods, like kings, often married their sisters, and + probably for the same reason, namely, to ensure their own title to + the throne under a rule of female kinship which treated women and + not men as the channel in which the blood royal flowed.<a id= + "noteref_954" name="noteref_954" href="#note_954"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">954</span></span></a> It is + not impossible that Hyacinth may have been a divine king who + actually reigned in his lifetime at Amyclae and was afterwards + worshipped at his tomb. The representation of his triumphal ascent + to heaven in company with his sister suggests that, like Adonis and + Persephone, he may have been supposed to spend one part of the year + in the <span class="tei tei-pb" id="page317">[pg + 317]</span><a name="Pg317" id="Pg317" class="tei tei-anchor"></a> + under-world of darkness and death, and another part in the + upper-world of light and life. And as the anemones and the + sprouting corn marked the return of Adonis and Persephone, so the + flowers to which he gave his name may have heralded the ascension + of Hyacinth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">End Of Vol. + 1.</p> + </div> + </div> + </div> + <hr class="doublepage" /> + + <div class="tei tei-back" style= + "margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc107" id="toc107"></a> <a name="pdf108" id="pdf108"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Footnotes</span></h1> + + <dl class="tei tei-list-footnotes"> + <dt class="tei tei-notelabel"><a id="note_1" name="note_1" href= + "#noteref_1">1.</a></dt> + + <dd class="tei tei-notetext">As in the present volume I am + concerned with the beliefs and practices of Orientals I may quote + the following passage from one who has lived long in the East and + knows it well: <span class="tei tei-q">“The Oriental mind is free + from the trammels of logic. It is a literal fact that the Oriental + mind can accept and believe two opposite things at the same time. + We find fully qualified and even learned Indian doctors practising + Greek medicine, as well as English medicine, and enforcing sanitary + restrictions to which their own houses and families are entirely + strangers. We find astronomers who can predict eclipses, and yet + who believe that eclipses are caused by a dragon swallowing the + sun. We find holy men who are credited with miraculous powers and + with close communion with the Deity, who live in drunkenness and + immorality, and who are capable of elaborate frauds on others. To + the Oriental mind, a thing must be incredible to command a ready + belief”</span> (<span class="tei tei-q">“Riots and Unrest in the + Punjab, from a correspondent,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">The Times Weekly + Edition</span></span>, May 24, 1907, p. 326). Again, speaking of + the people of the Lower Congo, an experienced missionary describes + their religious ideas as <span class="tei tei-q">“chaotic in the + extreme and impossible to reduce to any systematic order. The same + person will tell you at different times that the departed spirit + goes to the nether regions, or to a dark forest, or to the moon, or + to the sun. There is no coherence in their beliefs, and their ideas + about cosmogony and the future are very nebulous. Although they + believe in punishment after death their faith is so hazy that it + has lost all its deterrent force. If in the following pages a lack + of logical unity is observed, it must be put to the debit of the + native mind, as that lack of logical unity really represents the + mistiness of their views.”</span> See Rev. John H. Weeks, + <span class="tei tei-q">“Notes on some Customs of the Lower Congo + People,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xx. (1909) pp. 54 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Unless we allow for this + innate capacity of the human mind to entertain contradictory + beliefs at the same time, we shall in vain attempt to understand + the history of thought in general and of religion in + particular.</dd> + + <dt class="tei tei-notelabel"><a id="note_2" name="note_2" href= + "#noteref_2">2.</a></dt> + + <dd class="tei tei-notetext">The equivalence of Tammuz and Adonis + has been doubted or denied by some scholars, as by Renan + (<span class="tei tei-hi"><span style="font-style: italic">Mission + de Phénicie</span></span>, Paris, 1864, pp. 216, 235) and by + Chwolsohn (<span class="tei tei-hi"><span style= + "font-style: italic">Die Ssabier und der Ssabismus</span></span>, + St. Petersburg, 1856, ii. 510). But the two gods are identified by + Origen (<span class="tei tei-hi"><span style= + "font-style: italic">Selecta in Ezechielem</span></span>, Migne's + <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, xiii. 797), + Jerome (<span class="tei tei-hi"><span style= + "font-style: italic">Epist.</span></span> lviii. 3 and <span class= + "tei tei-hi"><span style="font-style: italic">Commentar. in + Ezechielem</span></span>, viii. 13, 14, Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, xxii. 581, xxv. 82), Cyril of Alexandria + (<span class="tei tei-hi"><span style="font-style: italic">In + Isaiam</span></span>, lib. ii. tomus. iii., and <span class= + "tei tei-hi"><span style="font-style: italic">Comment. on + Hosea</span></span>, iv. 15, Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, lxx. 441, lxxi. 136), Theodoretus + (<span class="tei tei-hi"><span style="font-style: italic">In + Ezechielis cap.</span></span> viii., Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, lxxxi. 885), the author of the Paschal + Chronicle (Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, xcii. 329) + and Melito (in W. Cureton's <span class="tei tei-hi"><span style= + "font-style: italic">Spicilegium Syriacum</span></span>, London, + 1855, p. 44); and accordingly we may fairly conclude that, whatever + their remote origin may have been, Tammuz and Adonis were in the + later period of antiquity practically equivalent to each other. + Compare W. W. Graf Baudissin, <span class="tei tei-hi"><span style= + "font-style: italic">Studien zur semitischen + Religionsgeschichte</span></span> (Leipsic, 1876-1878), i. 299; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in <span class= + "tei tei-hi"><span style="font-style: italic">Realencyclopädie für + protestantische Theologie und + Kirchengeschichte</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Tammuz”</span>; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span> (Leipsic, 1911), pp. 94 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + W. Mannhardt, <span class="tei tei-hi"><span style= + "font-style: italic">Antike Wald- und Feldkulte</span></span> + (Berlin, 1877), pp. 273 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Ch. Vellay, <span class= + "tei tei-q">“Le dieu Thammuz,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue de l'Histoire + des Religions</span></span>, xlix. (1904) pp. 154-162. Baudissin + holds that Tammuz and Adonis were two different gods sprung from a + common root (<span class="tei tei-hi"><span style= + "font-style: italic">Adonis und Esmun</span></span>, p. 368). An + Assyrian origin of the cult of Adonis was long ago affirmed by + Macrobius (<span class="tei tei-hi"><span style= + "font-style: italic">Sat.</span></span> i. 21. 1). On Adonis and + his worship in general see also F. C. Movers, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, i. (Bonn, 1841) pp. 191 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + W. H. Engel, <span class="tei tei-hi"><span style= + "font-style: italic">Kypros</span></span> (Berlin, 1841), ii. 536 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Ch. Vellay, <span class= + "tei tei-hi"><span style="font-style: italic">Le culte et les fêtes + d' Adonis-Thammouz dans l'Orient antique</span></span> (Paris, + 1904).</dd> + + <dt class="tei tei-notelabel"><a id="note_3" name="note_3" href= + "#noteref_3">3.</a></dt> + + <dd class="tei tei-notetext">The mourning for Adonis is mentioned + by Sappho, who flourished about 600 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> See Th. Bergk's + <span class="tei tei-hi"><span style="font-style: italic">Poetae + Lyrici Graeci</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> iii. (Leipsic, 1867) p. + 897; Pausanias, ix. 29. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_4" name="note_4" href= + "#noteref_4">4.</a></dt> + + <dd class="tei tei-notetext">Ed. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2 (Berlin, 1909), pp. + 394 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. W. Graf Baudissin, + <span class="tei tei-hi"><span style="font-style: italic">Adonis + und Esmun</span></span>, pp. 65 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_5" name="note_5" href= + "#noteref_5">5.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, ed. T. K. + Cheyne and J. S. Black, iii. 3327. In the Old Testament the title + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Adoni</span></span>, <span class= + "tei tei-q">“my lord,”</span> is frequently given to men. See, for + example, Genesis xxxiii. 8, 13, 14, 15, xlii. 10, xliii. 20, xliv. + 5, 7, 9, 16, 18, 19, 20, 22, 24.</dd> + + <dt class="tei tei-notelabel"><a id="note_6" name="note_6" href= + "#noteref_6">6.</a></dt> + + <dd class="tei tei-notetext">C. P. Tiele, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte der + Religion im Altertum</span></span> (Gotha, 1896-1903), i. 134 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique, les Origines</span></span> (Paris, + 1895), pp. 550 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; L. W. King, <span class= + "tei tei-hi"><span style="font-style: italic">Babylonian Religion + and Mythology</span></span> (London, 1899), pp. 1 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">A History of Sumer + and Akkad</span></span> (London, 1910), pp. 1 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 40 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; H. Winckler, in E. + Schrader's <span class="tei tei-hi"><span style= + "font-style: italic">Die Keilinschriften und das alte + Testament</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (Berlin, 1902), pp. 10 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 349; Fr. Hommel, + <span class="tei tei-hi"><span style="font-style: italic">Grundriss + der Geographie und Geschichte des alten Orients</span></span> + (Munich, 1904), pp. 18 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Ed. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2 (Berlin, 1909), pp. + 401 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> As to the hypothesis that + the Sumerians were immigrants from Central Asia, see L. W. King, + <span class="tei tei-hi"><span style="font-style: italic">History + of Sumer and Akkad</span></span>, pp. 351 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The gradual desiccation of Central Asia, which is conjectured to + have caused the Sumerian migration, has been similarly invoked to + explain the downfall of the Roman empire; for by rendering great + regions uninhabitable it is supposed to have driven hordes of + fierce barbarians to find new homes in Europe. See Professor J. W. + Gregory's lecture <span class="tei tei-q">“Is the earth drying + up?”</span> delivered before the Royal Geographical Society and + reported in <span class="tei tei-hi"><span style= + "font-style: italic">The Times</span></span>, December 9th, 1913. + It is held by Prof. Hommel (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 19 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>) + that the Sumerian language belongs to the Ural-altaic family, but + the better opinion seems to be that its linguistic affinities are + unknown. The view, once ardently advocated, that Sumerian was not a + language but merely a cabalistic mode of writing Semitic, is now + generally exploded.</dd> + + <dt class="tei tei-notelabel"><a id="note_7" name="note_7" href= + "#noteref_7">7.</a></dt> + + <dd class="tei tei-notetext">H. Zimmern, <span class= + "tei tei-q">“Der babylonische Gott Tamüz,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Abhandlungen der + philologisch-historischen Klasse der Königl. Sächsischen + Gesellschaft der Wissenschaften</span></span>, xxvii. No. xx. + (Leipsic, 1909) pp. 701, 722.</dd> + + <dt class="tei tei-notelabel"><a id="note_8" name="note_8" href= + "#noteref_8">8.</a></dt> + + <dd class="tei tei-notetext"><span class= + "tei tei-foreign"><span style= + "font-style: italic">Dumu-zi</span></span>, or in fuller form + <span class="tei tei-foreign"><span style= + "font-style: italic">Dumuzi-abzu</span></span>. See P. Jensen, + <span class="tei tei-hi"><span style= + "font-style: italic">Assyrisch-Babylonische Mythen und + Epen</span></span> (Berlin, 1900), p. 560; H. Zimmern, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 703 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, in + E. Schrader's <span class="tei tei-hi"><span style= + "font-style: italic">Die Keilinschriften und das Alte + Testament</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (Berlin, 1902), p. 397; P. + Dhorme, <span class="tei tei-hi"><span style= + "font-style: italic">La Religion Assyro-Babylonienne</span></span> + (Paris, 1910), p. 105; W. W. Graf Baudissin, <span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span> (Leipsic, 1911), p. 104.</dd> + + <dt class="tei tei-notelabel"><a id="note_9" name="note_9" href= + "#noteref_9">9.</a></dt> + + <dd class="tei tei-notetext">H. Zimmern, <span class= + "tei tei-q">“Der babylonische Gott Tamüz,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Abhandl. d. Kön. + Sächs. Gesellschaft der Wissenschaften</span></span>, xxvii. No. + xx. (Leipsic, 1909) p, 723. For the text and translation of the + hymns, see H. Zimmern, <span class= + "tei tei-q">“Sumerisch-babylonische Tamüzlieder,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Berichte + über die Verhandlungen der Königlich Sächsischen Gesellschaft der + Wissenschaften zu Leipzig, Philologisch-historische + Klasse</span></span>, lix. (1907) pp. 201-252. Compare H. + Gressmann, <span class="tei tei-hi"><span style= + "font-style: italic">Altorientalische Texte und + Bilder</span></span> (Tübingen, 1909), i. 93 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + W. W. Graf Baudissin, <span class="tei tei-hi"><span style= + "font-style: italic">Adonis und Esmun</span></span> (Leipsic, + 1911), pp. 99 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; R. W. Rogers, <span class= + "tei tei-hi"><span style="font-style: italic">Cuneiform Parallels + to the Old Testament</span></span> (Oxford, <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">n.d.</span></span>), pp. 179-185.</dd> + + <dt class="tei tei-notelabel"><a id="note_10" name="note_10" href= + "#noteref_10">10.</a></dt> + + <dd class="tei tei-notetext">A. Jeremias, <span class= + "tei tei-hi"><span style="font-style: italic">Die + babylonisch-assyrischen Vorstellungen vom Leben nach dem + Tode</span></span> (Leipsic, 1887), pp. 4 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 808, iii. 258 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; M. Jastrow, <span class= + "tei tei-hi"><span style="font-style: italic">The Religion of + Babylonia and Assyria</span></span> (Boston, 1898), pp. 565-576, + 584, 682 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. L. King, <span class= + "tei tei-hi"><span style="font-style: italic">Babylonian Religion + and Mythology</span></span>, pp. 178-183; P. Jensen, <span class= + "tei tei-hi"><span style= + "font-style: italic">Assyrisch-babylonische Mythen und + Epen</span></span>, pp. 81 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 95 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 169; R. F. Harper, <span class="tei tei-hi"><span style= + "font-style: italic">Assyrian and Babylonian + Literature</span></span> (New York, 1901), pp. 316 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 338, 408 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; H. Zimmern, in E. + Schrader's <span class="tei tei-hi"><span style= + "font-style: italic">Die Keilinschriften und das Alte + Testament</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> pp. 397 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 561 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Sumerisch-babylonische + Tamūzlieder,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Berichte über die Verhandlungen der Königlich + Sächsischen Gesellschaft der Wissenschaften zu Leipzig, + Philologisch-historische Klasse</span></span>, lix. (1907) pp. 220, + 232, 236 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Der babylonische Gott Tamūz,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Abhandlungen der philologisch-historischen + Klasse der Königl. Sächsischen Gesellschaft der + Wissenschaften</span></span>, xxvii. No. xx. (Leipsic, 1909) pp. + 725 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 729-735; H. Gressmann, + <span class="tei tei-hi"><span style= + "font-style: italic">Altorientalische Texte und Bilder zum Alten + Testamente</span></span> (Tübingen, 1909), i. 65-69; R. W. Rogers, + <span class="tei tei-hi"><span style="font-style: italic">Cuneiform + Parallels to the Old Testament</span></span> (Oxford, <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">n.d.</span></span>), pp. 121-131; W. W. + Graf Baudissin, <span class="tei tei-hi"><span style= + "font-style: italic">Adonis und Esmun</span></span> (Leipsic, + 1911), pp. 99 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 353 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + According to Jerome (on Ezekiel viii. 14) the month of Tammuz was + June; but according to modern scholars it corresponded rather to + July, or to part of June and part of July. See F. C. Movers, + <span class="tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, i. 210; F. Lenormant, <span class= + "tei tei-q">“Il mito di Adone-Tammuz nei documenti + cuneiformi,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Atti del IV. Congresso Internazionale degli + Orientalisti</span></span> (Florence, 1880), i. 144 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; W. + Mannhardt, <span class="tei tei-hi"><span style= + "font-style: italic">Antike Wald- und Feldkulte, p. 275; + Encyclopaedia Biblica</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Months,”</span> iii. 3194. My friend W. + Robertson Smith informed me that owing to the variations of the + local Syrian calendars the month of Tammuz fell in different places + at different times, from midsummer to autumn, or from June to + September. According to Prof. M. Jastrow, the festival of Tammuz + was celebrated just before the summer solstice (<span class= + "tei tei-hi"><span style="font-style: italic">The Religion of + Babylonia and Assyria</span></span>, pp. 547, 682). He observes + that <span class="tei tei-q">“the calendar of the Jewish Church + still marks the 17th day of Tammuz as a fast, and Houtsma has shown + that the association of the day with the capture of Jerusalem by + the Romans represents merely the attempt to give an ancient + festival a worthier interpretation.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_11" name="note_11" href= + "#noteref_11">11.</a></dt> + + <dd class="tei tei-notetext">Ezekiel viii. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_12" name="note_12" href= + "#noteref_12">12.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 14. 4; Bion, + <span class="tei tei-hi"><span style= + "font-style: italic">Idyl</span></span>, i., J. Tzetzes. + <span class="tei tei-hi"><span style="font-style: italic">Schol. on + Lycophron</span></span>, 831; Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + x. 503 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Aristides, <span class= + "tei tei-hi"><span style= + "font-style: italic">Apology</span></span>, edited by J. Rendel + Harris (Cambridge, 1891), pp. 44, 106 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> In + Babylonian texts relating to Tammuz no reference has yet been found + to death by a boar. See H. Zimmern, <span class= + "tei tei-q">“Sumerisch-babylonische Tamūzlieder,”</span> p. 451; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Der babylonische Gott Tamūz,”</span> p. 731. Baudissin + inclines to think that the incident of the boar is a late + importation into the myth of Adonis. See his <span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span>, pp. 142 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> As to the relation of the + boar to the kindred gods Adonis, Attis, and Osiris see <span class= + "tei tei-hi"><span style="font-style: italic">Spirits of the Corn + and of the Wild</span></span>, ii. 22 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + where I have suggested that the idea of the boar as the foe of the + god may be based on the terrible ravages which wild pigs + notoriously commit in fields of corn.</dd> + + <dt class="tei tei-notelabel"><a id="note_13" name="note_13" href= + "#noteref_13">13.</a></dt> + + <dd class="tei tei-notetext">W. W. Graf Baudissin, <span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span> (Leipsic, 1911), pp. 152 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with plate iv. As to the representation of the myth of Adonis on + Etruscan mirrors and late works of Roman art, especially + sarcophaguses and wall-paintings, see Otto Jahn, <span class= + "tei tei-hi"><span style="font-style: italic">Archäologische + Beiträge</span></span> (Berlin, 1847), pp. 45-51.</dd> + + <dt class="tei tei-notelabel"><a id="note_14" name="note_14" href= + "#noteref_14">14.</a></dt> + + <dd class="tei tei-notetext">The ancients were aware that the + Syrian and Cyprian Aphrodite, the mistress of Adonis, was no other + than Astarte. See Cicero, <span class="tei tei-hi"><span style= + "font-style: italic">De natura deorum</span></span>, iii. 23. 59; + Joannes Lydus, <span class="tei tei-hi"><span style= + "font-style: italic">De mensibus</span></span>, iv. 44. On Adonis + in Phoenicia see W. W. Graf Baudissin, <span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span> (Leipsic, 1911), pp. 71 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_15" name="note_15" href= + "#noteref_15">15.</a></dt> + + <dd class="tei tei-notetext">As to Cinyras, see F. C. Movers, + <span class="tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, i. 238 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + ii. 2. 226-231; W. H. Engel, <span class="tei tei-hi"><span style= + "font-style: italic">Kypros</span></span> (Berlin, 1841), i. + 168-173, ii. 94-136; Stoll, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Kinyras,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, ii. 1189 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Melito calls the father of Adonis by the name of Cuthar, and + represents him as king of the Phoenicians with his capital at Gebal + (Byblus). See Melito, <span class="tei tei-q">“Oration to Antoninus + Caesar,”</span> in W. Cureton's <span class= + "tei tei-hi"><span style="font-style: italic">Spicilegium + Syriacum</span></span> (London, 1855), p. 44.</dd> + + <dt class="tei tei-notelabel"><a id="note_16" name="note_16" href= + "#noteref_16">16.</a></dt> + + <dd class="tei tei-notetext">Philo of Byblus, quoted by Eusebius, + <span class="tei tei-hi"><span style= + "font-style: italic">Praeparatio Evangelii</span></span>, i. 10; + <span class="tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, iii. 568; + Stephanus Byzantius, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Βύβλος. Byblus is a Greek + corruption of the Semitic Gebal (גבל), the name which the place + still retains. See E. Renan, <span class="tei tei-hi"><span style= + "font-style: italic">Mission de Phénicie</span></span> (Paris, + 1864), p. 155.</dd> + + <dt class="tei tei-notelabel"><a id="note_17" name="note_17" href= + "#noteref_17">17.</a></dt> + + <dd class="tei tei-notetext">R. Pietschmann, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte der + Phoenizier</span></span> (Berlin, 1889), p. 139. On the coins it is + designated <span class="tei tei-q">“Holy Byblus.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_18" name="note_18" href= + "#noteref_18">18.</a></dt> + + <dd class="tei tei-notetext">Strabo, xvi. 1. 18, p. 755.</dd> + + <dt class="tei tei-notelabel"><a id="note_19" name="note_19" href= + "#noteref_19">19.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_20" name="note_20" href= + "#noteref_20">20.</a></dt> + + <dd class="tei tei-notetext">The sanctuary and image are figured on + coins of Byblus. See T. L. Donaldson, <span class= + "tei tei-hi"><span style="font-style: italic">Architectura + Numismatica</span></span> (London, 1859), pp. 105 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; E. + Renan, <span class="tei tei-hi"><span style= + "font-style: italic">Mission de Phénicie</span></span>, p. 177; G. + Perrot et Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iii. (Paris, 1885) p. 60; R. + Pietschmann, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Phoenizier</span></span>, p. + 202; G. Maspero, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire Ancienne des Peuples de l'Orient + Classique</span></span>, ii. (Paris, 1897) p. 173. Renan excavated + a massive square pedestal built of colossal stones, which he + thought may have supported the sacred obelisk (<span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 174-178).</dd> + + <dt class="tei tei-notelabel"><a id="note_21" name="note_21" href= + "#noteref_21">21.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_22" name="note_22" href= + "#noteref_22">22.</a></dt> + + <dd class="tei tei-notetext">Strabo, xvi. 1. 18, p. 755.</dd> + + <dt class="tei tei-notelabel"><a id="note_23" name="note_23" href= + "#noteref_23">23.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 8; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> v. 78; E. Renan, <span class= + "tei tei-hi"><span style="font-style: italic">Mission de + Phénicie</span></span>, pp. 282 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_24" name="note_24" href= + "#noteref_24">24.</a></dt> + + <dd class="tei tei-notetext">Eustathius, <span class= + "tei tei-hi"><span style="font-style: italic">Commentary on + Dionysius Periegetes</span></span>, 912 (<span class= + "tei tei-hi"><span style="font-style: italic">Geographi Graeci + Minores</span></span>, ed. C. Müller, ii. 376); Melito, in W. + Cureton's <span class="tei tei-hi"><span style= + "font-style: italic">Spicilegium Syriacum</span></span>, p. + 44.</dd> + + <dt class="tei tei-notelabel"><a id="note_25" name="note_25" href= + "#noteref_25">25.</a></dt> + + <dd class="tei tei-notetext">Ezekiel xxvii. 9. As to the name Gebal + see above, p. <a href="#Pg013" class="tei tei-ref">13</a>, note + 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_26" name="note_26" href= + "#noteref_26">26.</a></dt> + + <dd class="tei tei-notetext">L. B. Paton, <span class= + "tei tei-hi"><span style="font-style: italic">The Early History of + Syria and Palestine</span></span> (London, 1902), pp. 169-171. See + below, pp. <a href="#Pg075" class="tei tei-ref">75</a> <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_27" name="note_27" href= + "#noteref_27">27.</a></dt> + + <dd class="tei tei-notetext">L. B. Paton, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 235; R. F. Harper, <span class= + "tei tei-hi"><span style="font-style: italic">Assyrian and + Babylonian Literature</span></span>, p. 57 (the Nimrud inscription + of Tiglath-pileser III.).</dd> + + <dt class="tei tei-notelabel"><a id="note_28" name="note_28" href= + "#noteref_28">28.</a></dt> + + <dd class="tei tei-notetext">The inscription was discovered by + Renan. See Ch. Vellay, <span class="tei tei-hi"><span style= + "font-style: italic">Le culte et les fêtes d'Adonis-Thammouz dans + l'Orient antique</span></span> (Paris, 1904), pp. 38 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; G. + A. Cooke, <span class="tei tei-hi"><span style= + "font-style: italic">Text-book of North-Semitic + Inscriptions</span></span> (Oxford 1903), No. 3, pp. 18 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In the time of Alexander the + Great the king of Byblus was a certain Enylus (Arrian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, ii. 20), whose name + appears on a coin of the city (F. C. Movers, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, ii. 1, p. 103, note 81).</dd> + + <dt class="tei tei-notelabel"><a id="note_29" name="note_29" href= + "#noteref_29">29.</a></dt> + + <dd class="tei tei-notetext">On the divinity of Semitic kings and + the kingship of Semitic gods see W. R. Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Religion of the + Semites</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1894), pp. 44 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 66 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_30" name="note_30" href= + "#noteref_30">30.</a></dt> + + <dd class="tei tei-notetext">H. Radau, <span class= + "tei tei-hi"><span style="font-style: italic">Early Babylonian + History</span></span> (New York and London, 1900), pp. 307-317; P. + Dhorme, <span class="tei tei-hi"><span style= + "font-style: italic">La Religion Assyro-Babylonienne</span></span> + (Paris, 1910), pp. 168 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_31" name="note_31" href= + "#noteref_31">31.</a></dt> + + <dd class="tei tei-notetext">The evidence for this is the Moabite + stone, but the reading of the inscription is doubtful. See S. R. + Driver, in <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Mesha,”</span> vol. iii. 3041 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Notes on the Hebrew + Text and the Topography of the Books of Samuel</span></span>, + Second Edition (Oxford, 1913), pp. lxxxv., lxxxvi., lxxxviii. + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-book of + North-Semitic Inscriptions</span></span>, No. 1, pp. 1 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_32" name="note_32" href= + "#noteref_32">32.</a></dt> + + <dd class="tei tei-notetext">2 Kings viii. 7, 9, xiii. 24 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Jeremiah xlix. 27. As to + the god Hadad see Macrobius, <span class="tei tei-hi"><span style= + "font-style: italic">Saturn</span></span>, i. 23. 17-19 (where, as + so often in late writers, the Syrians are called Assyrians); Philo + of Byblus, in <span class="tei tei-hi"><span style= + "font-style: italic">Fragmenta Historicorum + Graecorum</span></span>, ed. C. Müller, iii. 569; F. Baethgen, + <span class="tei tei-hi"><span style="font-style: italic">Beiträge + zur semitischen Religionsgeschichte</span></span> (Berlin, 1888), + pp. 66-68; G. A. Cooke, <span class="tei tei-hi"><span style= + "font-style: italic">Text-book of North-Semitic + Inscriptions</span></span>, Nos. 61, 62, pp. 161 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 164, 173, 175; M. J. Lagrange, <span class= + "tei tei-hi"><span style="font-style: italic">Études sur les + Religions Sémitiques</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Paris, 1905), pp. 93, 493, 496 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + prophet Zechariah speaks (xii. 11) of a great mourning of or for + Hadadrimmon in the plain of Megiddon. This has been taken to refer + to a lament for Hadad-Rimmon, the Syrian god of rain, storm, and + thunder, like the lament for Adonis. See S. R. Driver's note on the + passage (<span class="tei tei-hi"><span style= + "font-style: italic">The Minor Prophets</span></span>, pp. 266 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Century + Bible</span></span>); W. W. Graf Baudissin, <span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span>, p. 92.</dd> + + <dt class="tei tei-notelabel"><a id="note_33" name="note_33" href= + "#noteref_33">33.</a></dt> + + <dd class="tei tei-notetext">Josephus, <span class= + "tei tei-hi"><span style="font-style: italic">Antiquit. + Jud.</span></span> ix. 4. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_34" name="note_34" href= + "#noteref_34">34.</a></dt> + + <dd class="tei tei-notetext">Genesis xxxvi. 35 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; 1 + Kings xi. 14-22; 1 Chronicles i. 50 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> Of + the eight kings of Edom mentioned in Genesis (xxxvi. 31-39) and in + 1 Chronicles (i. 43-50) not one was the son of his predecessor. + This seems to indicate that in Edom, as elsewhere, the blood royal + was traced in the female line, and that the kings were men of other + families, or even foreigners, who succeeded to the throne by + marrying the hereditary princesses. See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, ii. 268 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The Israelites were forbidden to have a foreigner for a king + (Deuteronomy xvii. 15 with S. R. Driver's note), which seems to + imply that the custom was known among their neighbours. It is + significant that some of the names of the kings of Edom seem to be + those of divinities, as Prof. A. H. Sayce observed long ago + (<span class="tei tei-hi"><span style="font-style: italic">Lectures + on the Religion of the Ancient Babylonians</span></span>, London + and Edinburgh, 1887, p. 54).</dd> + + <dt class="tei tei-notelabel"><a id="note_35" name="note_35" href= + "#noteref_35">35.</a></dt> + + <dd class="tei tei-notetext">G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> Nos. 62, 63, pp. 163, 165, 173 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 181 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; M. J. Lagrange, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 496 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> The god Rekub-el is + mentioned along with the gods Hadad, El, Reshef, and Shamash in an + inscription of King Bar-rekub's mortal father, King Panammu (G. A. + Cooke, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> No. 61, p. 161).</dd> + + <dt class="tei tei-notelabel"><a id="note_36" name="note_36" href= + "#noteref_36">36.</a></dt> + + <dd class="tei tei-notetext">Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> i. + 729 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, with Servius's note; Silius + Italicus, <span class="tei tei-hi"><span style= + "font-style: italic">Punica</span></span>, i. 86 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_37" name="note_37" href= + "#noteref_37">37.</a></dt> + + <dd class="tei tei-notetext">Ezekiel xxviii. 2, 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_38" name="note_38" href= + "#noteref_38">38.</a></dt> + + <dd class="tei tei-notetext">Menander of Ephesus, quoted by + Josephus, <span class="tei tei-hi"><span style= + "font-style: italic">Contra Apionem</span></span>, i. 18 and 21; + <span class="tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, iv. 446 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> According to the text of + Josephus, as edited by B. Niese, the names of the kings in question + were Abibal, Balbazer, Abdastart, Methusastart, son of Leastart, + Ithobal, Balezor, Baal, Balator, Merbal. The passage of Menander is + quoted also by Eusebius, <span class="tei tei-hi"><span style= + "font-style: italic">Chronic.</span></span> i. pp. 118, 120, ed. A. + Schoene.</dd> + + <dt class="tei tei-notelabel"><a id="note_39" name="note_39" href= + "#noteref_39">39.</a></dt> + + <dd class="tei tei-notetext">G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-book of + North-Semitic Inscriptions</span></span>, No. 36, p. 102. As to + Melcarth, the Tyrian Hercules, see Ed. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Melqart,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + d. griech. u. röm. Mythologie</span></span>, ii. 2650 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + One of the Tyrian kings seems to have been called Abi-milk + (Abi-melech), that is, <span class="tei tei-q">“father of a + king”</span> or <span class="tei tei-q">“father of Moloch,”</span> + that is, of Melcarth. A letter of his to the king of Egypt is + preserved in the Tel-el-Amarna correspondence. See R. F. Harper, + <span class="tei tei-hi"><span style="font-style: italic">Assyrian + and Babylonian Literature</span></span>, p. 237. As to a title + which implies that the bearer of it was the father of a god, see + below, pp. 51 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_40" name="note_40" href= + "#noteref_40">40.</a></dt> + + <dd class="tei tei-notetext">E. Renan, quoted by Ch. Vellay, + <span class="tei tei-hi"><span style="font-style: italic">Le culte + et les fêtes d'Adonis-Thammouz</span></span>, p. 39. Mr. Cooke + reads ארםלך (Uri-milk) instead of אדםלך (Adon-milk) (G. A. Cooke, + <span class="tei tei-hi"><span style="font-style: italic">Text-book + of North-Semitic Inscriptions</span></span>, No. 3, p. 18).</dd> + + <dt class="tei tei-notelabel"><a id="note_41" name="note_41" href= + "#noteref_41">41.</a></dt> + + <dd class="tei tei-notetext">Judges i. 4-7; Joshua x. 1 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_42" name="note_42" href= + "#noteref_42">42.</a></dt> + + <dd class="tei tei-notetext">Genesis xiv. 18-20, with Prof. S. R. + Driver's commentary; <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">s.vv.</span></span> <span class= + "tei tei-q">“Adoni-bezek,”</span> <span class= + "tei tei-q">“Adoni-zedek,”</span> <span class= + "tei tei-q">“Melchizedek.”</span> It is to be observed that names + compounded with Adoni- were occasionally borne by private persons. + Such names are Adoni-kam (Ezra ii. 13) and Adoni-ram (1 Kings iv. + 6), not to mention Adoni-jah (1 Kings i. 5 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>), + who was a prince and aspired to the throne of his father David. + These names are commonly interpreted as sentences expressive of the + nature of the god whom the bearer of the name worshipped. See Prof. + Th. Nöldeke, in <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Names,”</span> iii. 3286. It is quite possible that + names which once implied divinity were afterwards degraded by + application to common men.</dd> + + <dt class="tei tei-notelabel"><a id="note_43" name="note_43" href= + "#noteref_43">43.</a></dt> + + <dd class="tei tei-notetext">Ezekiel viii. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_44" name="note_44" href= + "#noteref_44">44.</a></dt> + + <dd class="tei tei-notetext">They were banished from the temple by + King Josiah, who came to the throne in 637 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> Jerusalem fell just + fifty-one years later. See 2 Kings xxiii. 7. As to these + <span class="tei tei-q">“sacred men”</span> (<span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedēshīm</span></span>), see below, pp. + <a href="#Pg072" class="tei tei-ref">72</a> <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_45" name="note_45" href= + "#noteref_45">45.</a></dt> + + <dd class="tei tei-notetext">2 Kings xxiii. 7, where, following the + Septuagint, we must apparently read כתנים for the בתים of the + Massoretic Text. So R. Kittel and J. Skinner.</dd> + + <dt class="tei tei-notelabel"><a id="note_46" name="note_46" href= + "#noteref_46">46.</a></dt> + + <dd class="tei tei-notetext">The <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ashērah</span></span> (singular of <span lang= + "he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ashērīm</span></span>) was certainly of wood + (Judges vi. 26): it seems to have been a tree stripped of its + branches and planted in the ground beside an altar, whether of + Jehovah or of other gods (Deuteronomy xvi. 21; Jeremiah xvii. 2). + That the <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">asherah</span></span> was + regarded as a goddess, the female partner of Baal, appears from 1 + Kings xviii. 19; 2 Kings xxi. 3, xxiii. 4; and that this goddess + was identified with Ashtoreth (Astarte) may be inferred from a + comparison of Judges ii. 13 with Judges iii. 7. Yet on the other + hand the pole or tree seems by others to have been viewed as a male + power (Jeremiah ii. 27; see below, pp. <a href="#Pg107" class= + "tei tei-ref">107</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>), and the identification of + the <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">asherah</span></span> with + Astarte has been doubted or disputed by some eminent modern + scholars. See on this subject W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 187 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + S. R. Driver, on Deuteronomy xvi. 21; J. Skinner, on 1 Kings xiv. + 23; M. J. Lagrange, <span class="tei tei-hi"><span style= + "font-style: italic">Études sur les religions + Sémitiques</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 173 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + G. F. Moore, in <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, vol. i. + 330 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Asherah.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_47" name="note_47" href= + "#noteref_47">47.</a></dt> + + <dd class="tei tei-notetext">Deuteronomy xxiii. 17 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> (in + Hebrew 18 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). The code of Deuteronomy + was published in 621 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> in the reign of King + Josiah, whose reforms, including the ejection of the <span lang= + "he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span> from the temple, were + based upon it. See W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">The Old Testament in + the Jewish Church</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London and Edinburgh, 1892), pp. 256 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 353 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; S. R. Driver, <span class= + "tei tei-hi"><span style="font-style: italic">Critical and + Exegetical Commentary on Deuteronomy</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (Edinburgh, 1902), pp. xliv. <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; K. Budde, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte der + althebräischen Litteratur</span></span> (Leipsic, 1906), pp. 105 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_48" name="note_48" href= + "#noteref_48">48.</a></dt> + + <dd class="tei tei-notetext">He reigned seven years in Hebron and + thirty-three in Jerusalem (2 Samuel v. 5; 1 Kings ii. 11; 1 + Chronicles xxix. 27).</dd> + + <dt class="tei tei-notelabel"><a id="note_49" name="note_49" href= + "#noteref_49">49.</a></dt> + + <dd class="tei tei-notetext">Professor A. H. Sayce has argued that + David's original name was Elhanan (2 Samuel xxi. 19 compared with + xxiii. 24), and that the name David, which he took at a later time, + should be written Dod or Dodo, <span class="tei tei-q">“the Beloved + One,”</span> which according to Prof. Sayce was a name for Tammuz + (Adonis) in Southern Canaan, and was in particular bestowed by the + Jebusites of Jerusalem on their supreme deity. See A. H. Sayce, + <span class="tei tei-hi"><span style="font-style: italic">Lectures + on the Religion of the Ancient Babylonians</span></span> (London + and Edinburgh, 1887), pp. 52-57. If he is right, his conclusions + would accord perfectly with those which I had reached + independently, and it would become probable that David only assumed + the name of David (Dod, Dodo) after the conquest of Jerusalem, and + for the purpose of identifying himself with the god of the city, + who had borne the same title from time immemorial. But on the whole + it seems more likely, as Professor Kennett points out to me, that + in the original story Elhanah, a totally different person from + David, was the slayer of Goliath, and that the part of the + giant-killer was thrust on David at a later time when the + brightness of his fame had eclipsed that of many lesser + heroes.</dd> + + <dt class="tei tei-notelabel"><a id="note_50" name="note_50" href= + "#noteref_50">50.</a></dt> + + <dd class="tei tei-notetext">2 Samuel xii. 26-31; 1 Chronicles xx. + 1-3. Critics seem generally to agree that in these passages the + word מלכם must be pointed <span lang="he" class="tei tei-foreign" + xml:lang="he"><span style= + "font-style: italic">Milcom</span></span>, not <span lang="he" + class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">malcham</span></span> <span class= + "tei tei-q">“their king,”</span> as the Massoretic text, followed + by the English version, has it. The reading <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Milcom</span></span>, which involves no change + of the original Hebrew text, is supported by the reading of the + Septuagint Μολχὸμ τοῦ βασιλέως αὐτῶν, where the three last words + are probably a gloss on Μολχὸμ. See S. R. Driver, <span class= + "tei tei-hi"><span style="font-style: italic">Notes on the Hebrew + Text and the Topography of the Books of Samuel</span></span>, + Second Edition (Oxford, 1913), p. 294; Dean Kirkpatrick, in his + note on 2 Samuel xii. 30 (<span class="tei tei-hi"><span style= + "font-style: italic">Cambridge Bible for Schools and + Colleges</span></span>); <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, iii. + 3085; R. Kittel, <span class="tei tei-hi"><span style= + "font-style: italic">Biblia Hebraica</span></span>, i. 433; Brown, + Driver, and Briggs, <span class="tei tei-hi"><span style= + "font-style: italic">Hebrew and English Lexicon of the Old + Testament</span></span> (Oxford, 1906), pp. 575 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + David's son and successor adopted the worship of Milcom and made a + high place for him outside Jerusalem. See 1 Kings xi. 5; 2 Kings + xxiii. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_51" name="note_51" href= + "#noteref_51">51.</a></dt> + + <dd class="tei tei-notetext">2 Samuel v. 6-10; 1 Chronicles xi. + 4-9.</dd> + + <dt class="tei tei-notelabel"><a id="note_52" name="note_52" href= + "#noteref_52">52.</a></dt> + + <dd class="tei tei-notetext">See for example 1 Samuel xxiv. 8; 2 + Samuel xiv. 9, 12, 15, 17, 18, 19, 22, xv. 15, 21, xvi. 4, 9, + xviii. 28, 31, 32; 1 Kings i. 2, 13, 18, 20, 21, 24, 27; 1 + Chronicles xxi. 3, 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_53" name="note_53" href= + "#noteref_53">53.</a></dt> + + <dd class="tei tei-notetext">Jeremiah xxii. 18, xxxiv. 5. In the + former passage, according to the Massoretic text, the full formula + of mourning was, <span class="tei tei-q">“Alas my brother! alas + sister! alas lord! alas his glory!”</span> Who was the lamented + sister? Professor T. K. Cheyne supposes that she was Astarte, and + by a very slight change (דדה for הדה) he would read <span class= + "tei tei-q">“Dodah”</span> for <span class="tei tei-q">“his + glory,”</span> thus restoring the balance between the clauses; for + <span class="tei tei-q">“Dodah”</span> would then answer to + <span class="tei tei-q">“Adon”</span> (lord) as <span class= + "tei tei-q">“sister”</span> answers to <span class= + "tei tei-q">“brother.”</span> I have to thank Professor Cheyne for + kindly communicating this conjecture to me by letter. He writes + that Dodah <span class="tei tei-q">“is a title of Ishtar, just as + Dôd is a title of Tamûz,”</span> and for evidence he refers me to + the Dodah of the Moabite Stone, where, however, the reading Dodah + is not free from doubt. See G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-book of + North-Semitic Inscriptions</span></span>, No. 1, pp. 1, 3, 11; + <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, ii. 3045; + S. R. Driver, <span class="tei tei-hi"><span style= + "font-style: italic">Notes on the Hebrew Text and the Topography of + the Books of Samuel</span></span>, Second Edition (Oxford, 1913), + pp. lxxxv., lxxxvi., xc.; F. Baethgen, <span class= + "tei tei-hi"><span style="font-style: italic">Beiträge zur + semitischen Religionsgeschichte</span></span> (Berlin, 1888), p. + 234; H. Winckler, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte Israels</span></span> (Leipsic, + 1895-1900), ii. 258. As to Hebrew names formed from the root + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">dôd</span></span> in the sense of <span class= + "tei tei-q">“beloved,”</span> see Brown, Driver, and Briggs, + <span class="tei tei-hi"><span style="font-style: italic">Hebrew + and English Lexicon of the Old Testament</span></span>, pp. 187 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. B. Gray, <span class= + "tei tei-hi"><span style="font-style: italic">Studies in Hebrew + Proper Names</span></span> (London, 1896), pp. 60 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_54" name="note_54" href= + "#noteref_54">54.</a></dt> + + <dd class="tei tei-notetext">This was perceived by Renan + (<span class="tei tei-hi"><span style="font-style: italic">Histoire + du peuple d'Israel</span></span>, iii. 273), and Prof. T. K. Cheyne + writes to me: <span class="tei tei-q">“The formulae of public + mourning were derived from the ceremonies of the Adonia; this + Lenormant saw long ago.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_55" name="note_55" href= + "#noteref_55">55.</a></dt> + + <dd class="tei tei-notetext">1 Chronicles xxix. 23; 2 Chronicles + ix. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_56" name="note_56" href= + "#noteref_56">56.</a></dt> + + <dd class="tei tei-notetext">1 Samuel xvi. 13, 14, compare + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, x. 1 and 20. The oil was + poured on the king's head (1 Samuel x. 1; 2 Kings ix. 3, 6). For + the conveyance of the divine spirit by means of oil, see also + Isaiah lx. 1. The kings of Egypt appear to have consecrated their + vassal Syrian kings by pouring oil on their heads. See the + Tell-el-Amarna letters, No. 37 (H. Winckler, <span class= + "tei tei-hi"><span style="font-style: italic">Die Thontafeln von + Tell-el-Amarna</span></span>, p. 99). Some West African priests are + consecrated by a similar ceremony. See below, p. <a href="#Pg068" + class="tei tei-ref">68</a>. The natives of Buru, an East Indian + island, imagine that they can keep off demons by smearing their + bodies with coco-nut oil, but the oil must be prepared by young + unmarried girls. See G. A. Wilken, <span class= + "tei tei-q">“Bijdrage tot de kennis der Alfoeren van het eiland + Boeroe,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxxviii. (Batavia, + 1875) p. 30; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Verspreide + Geschriften</span></span> (The Hague, 1912), i. 61. In some tribes + of North-West America hunters habitually anointed their hair with + decoctions of certain plants and deer's brains before they set out + to hunt. The practice was probably a charm to secure success in the + hunt. See C. Hill-Tout, <span class="tei tei-hi"><span style= + "font-style: italic">The Home of the Salish and Déné</span></span> + (London, 1907), p. 72.</dd> + + <dt class="tei tei-notelabel"><a id="note_57" name="note_57" href= + "#noteref_57">57.</a></dt> + + <dd class="tei tei-notetext">1 Samuel xxiv. 6. Messiah in Hebrew is + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Mashiah</span></span> (משיה). The English form + Messiah is derived from the Aramaic through the Greek. See T. K. + Cheyne, in <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Messiah,”</span> vol. iii. 3057 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Why hair oil should be considered a vehicle of inspiration is by no + means clear. It would have been intelligible if the olive had been + with the Hebrews, as it was with the Athenians, a sacred tree under + the immediate protection of a deity; for then a portion of the + divine essence might be thought to reside in the oil. W. Robertson + Smith supposed that the unction was originally performed with the + fat of a sacrificial victim, for which vegetable oil was a later + substitute (<span class="tei tei-hi"><span style= + "font-style: italic">Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 383 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + On the whole subject see J. Wellhausen, <span class= + "tei tei-q">“Zwei Rechtsriten bei den Hebräern,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Archiv + für Religionswissenschaft</span></span>, vii. (1904) pp. 33-39; H. + Weinel, <span class="tei tei-q">“משה und seine Derivate,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für die alttestamentliche + Wissenschaft</span></span>, xviii. (1898) pp. 1-82.</dd> + + <dt class="tei tei-notelabel"><a id="note_58" name="note_58" href= + "#noteref_58">58.</a></dt> + + <dd class="tei tei-notetext">2 Samuel xxi. 1-14, with Dean + Kirkpatrick's notes on 1 and 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_59" name="note_59" href= + "#noteref_59">59.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, i. 284 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_60" name="note_60" href= + "#noteref_60">60.</a></dt> + + <dd class="tei tei-notetext">1 Samuel xii. 17 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Similarly, Moses stretched forth his rod toward heaven and the Lord + sent thunder and rain (Exodus ix. 23). The word for thunder in both + these passages is <span class="tei tei-q">“voices”</span> (קלות). + The Hebrews heard in the clap of thunder the voice of Jehovah, just + as the Greeks heard in it the voice of Zeus and the Romans the + voice of Jupiter.</dd> + + <dt class="tei tei-notelabel"><a id="note_61" name="note_61" href= + "#noteref_61">61.</a></dt> + + <dd class="tei tei-notetext">Ezekiel xiii. 11, 13, xxxviii. 22; + Jeremiah iii. 2 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The Hebrews looked to + Jehovah for rain (Leviticus xxvi. 3-5; Jeremiah v. 24) just as the + Greeks looked to Zeus and the Romans to Jupiter.</dd> + + <dt class="tei tei-notelabel"><a id="note_62" name="note_62" href= + "#noteref_62">62.</a></dt> + + <dd class="tei tei-notetext">Ezra x. 9-14. The special sin which + they laid to heart on this occasion was their marriage with Gentile + women. It is implied, though not expressly said, that they traced + the inclemency of the weather to these unfortunate alliances. + Similarly, <span class="tei tei-q">“during the rainy season, when + the sun is hidden behind great masses of dark clouds, the Indians + set up a wailing for their sins, believing that the sun is angry + and may never shine on them again.”</span> See Francis C. Nicholas, + <span class="tei tei-q">“The Aborigines of Santa Maria, + Colombia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">American Anthropologist</span></span>, N.S., + iii. (New York, 1901) p. 641. The Indians in question are the + Aurohuacas of Colombia, in South America.</dd> + + <dt class="tei tei-notelabel"><a id="note_63" name="note_63" href= + "#noteref_63">63.</a></dt> + + <dd class="tei tei-notetext">Psalm cxxxvii. The willows beside the + rivers of Babylon are mentioned in the laments for Tammuz. See + above, pp. <a href="#Pg009" class="tei tei-ref">9</a>, <a href= + "#Pg010" class="tei tei-ref">10</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_64" name="note_64" href= + "#noteref_64">64.</a></dt> + + <dd class="tei tei-notetext">The line of the Dead Sea, lying in its + deep trough, is visible from the Mount of Olives; indeed, so clear + is the atmosphere that the blue water seems quite near the eye, + though in fact it is more than fifteen miles off and nearly four + thousand feet below the spectator. See K. Baedeker, <span class= + "tei tei-hi"><span style="font-style: italic">Palestine and + Syria</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> (Leipsic, 1906), p. 77. + When the sun shines on it, the lake is of a brilliant blue (G. A. + Smith, <span class="tei tei-hi"><span style= + "font-style: italic">Historical Geography of the Holy + Land</span></span>, London, 1894, pp. 501 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>); + but its brilliancy is naturally dimmed under clouded skies.</dd> + + <dt class="tei tei-notelabel"><a id="note_65" name="note_65" href= + "#noteref_65">65.</a></dt> + + <dd class="tei tei-notetext">2 Kings v. 5-7.</dd> + + <dt class="tei tei-notelabel"><a id="note_66" name="note_66" href= + "#noteref_66">66.</a></dt> + + <dd class="tei tei-notetext">2 Samuel xxiv.; 1 Chronicles xxi. In + this passage, contrary to his usual practice, the Chronicler has + enlivened the dull tenor of his history with some picturesque + touches which we miss in the corresponding passage of Kings. It is + to him that we owe the vision of the Angel of the Plague first + stretching out his sword over Jerusalem and then returning it to + the scabbard. From him Defoe seems to have taken a hint in his + account of the prodigies, real or imaginary, which heralded the + outbreak of the Great Plague in London. <span class= + "tei tei-q">“One time before the plague was begun, otherwise than + as I have said in St. Giles's, I think it was in March, seeing a + crowd of people in the street, I joined with them to satisfy my + curiosity, and found them all staring up into the air to see what a + woman told them appeared plain to her, which was an angel clothed + in white with a fiery sword in his hand, waving it or brandishing + it over his head.... One saw one thing and one another. I looked as + earnestly as the rest, but, perhaps, not with so much willingness + to be imposed upon; and I said, indeed, that I could see nothing + but a white cloud, bright on one side, by the shining of the sun + upon the other part.”</span> See Daniel Defoe, <span class= + "tei tei-hi"><span style="font-style: italic">History of the Plague + in London</span></span> (Edinburgh, 1810, pp. 33 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + It is the more likely that Defoe had here the Chronicler in mind, + because a few pages earlier he introduces the prophet Jonah and a + man out of Josephus with very good effect.</dd> + + <dt class="tei tei-notelabel"><a id="note_67" name="note_67" href= + "#noteref_67">67.</a></dt> + + <dd class="tei tei-notetext">2 Kings xvii. 5 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + xviii. 9 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_68" name="note_68" href= + "#noteref_68">68.</a></dt> + + <dd class="tei tei-notetext">2 Kings xix. 32-36.</dd> + + <dt class="tei tei-notelabel"><a id="note_69" name="note_69" href= + "#noteref_69">69.</a></dt> + + <dd class="tei tei-notetext">We owe to Ezekiel (xxiii. 5 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 12) the picture of the + handsome Assyrian cavalrymen in their blue uniforms and gorgeous + trappings. The prophet writes as if in his exile by the waters of + Babylon he had seen the blue regiments filing past, in all the pomp + of war, on their way to the front.</dd> + + <dt class="tei tei-notelabel"><a id="note_70" name="note_70" href= + "#noteref_70">70.</a></dt> + + <dd class="tei tei-notetext">Samaria fell in 722 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>, during or just + before the reign of Hezekiah: the Book of Deuteronomy, the + cornerstone of king Josiah's reformation, was produced in 621 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>; and Jerusalem fell + in 586 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> The date of + Hezekiah's accession is a much-disputed point in the chronology of + Judah. See the Introduction to Kings and Isaiah i.-xxxix. by J. + Skinner and O. C. Whitehouse respectively, in <span class= + "tei tei-hi"><span style="font-style: italic">The Century + Bible</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_71" name="note_71" href= + "#noteref_71">71.</a></dt> + + <dd class="tei tei-notetext">Or the Deuteronomic redactor, as the + critics call him. See W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">The Old Testament in + the Jewish Church</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London and Edinburgh, 1892), pp. 395 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 425; <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, ii. 2078 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 2633 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + iv. 4273 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; K. Budde, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte der + althebräischen Litteratur</span></span> (Leipsic, 1906), pp. 99, + 121 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 127 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 132; Principal J. Skinner, in his introduction to Kings (in + <span class="tei tei-hi"><span style="font-style: italic">The + Century Bible</span></span>), pp. 10 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_72" name="note_72" href= + "#noteref_72">72.</a></dt> + + <dd class="tei tei-notetext">Menander of Ephesus, quoted by + Josephus, <span class="tei tei-hi"><span style= + "font-style: italic">Contra Apionem</span></span>, i. 18 + (<span class="tei tei-hi"><span style= + "font-style: italic">Fragmenta Historicorum + Graecorum</span></span>, ed. C. Müller, iv. 446); G. A. Cooke, + <span class="tei tei-hi"><span style="font-style: italic">Text-book + of North-Semitic Inscriptions</span></span>, No. 4, p. 26. + According to Justin, however, the priest of Hercules, that is, of + Melcarth, at Tyre, was distinct from the king and second to him in + dignity. See Justin, xviii. 4, 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_73" name="note_73" href= + "#noteref_73">73.</a></dt> + + <dd class="tei tei-notetext">Hosea ii. 5 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + W. Robertson Smith, <span class="tei tei-hi"><span style= + "font-style: italic">Religion of the + Semites</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1894), pp. + 95-107.</dd> + + <dt class="tei tei-notelabel"><a id="note_74" name="note_74" href= + "#noteref_74">74.</a></dt> + + <dd class="tei tei-notetext">W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 107 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_75" name="note_75" href= + "#noteref_75">75.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 120 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 376 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_76" name="note_76" href= + "#noteref_76">76.</a></dt> + + <dd class="tei tei-notetext">Strabo, xvi. 1. 18, p. 755.</dd> + + <dt class="tei tei-notelabel"><a id="note_77" name="note_77" href= + "#noteref_77">77.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_78" name="note_78" href= + "#noteref_78">78.</a></dt> + + <dd class="tei tei-notetext">Eusebius, <span class= + "tei tei-hi"><span style="font-style: italic">Vita + Constantini</span></span>, iii. 55; Sozomenus, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Ecclesiastica</span></span>, ii. 5; Socrates, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Ecclesiastica</span></span>, i. 18; Zosimus, i. 58.</dd> + + <dt class="tei tei-notelabel"><a id="note_79" name="note_79" href= + "#noteref_79">79.</a></dt> + + <dd class="tei tei-notetext">On the valley of the Nahr Ibrahim, its + scenery and monuments, see Edward Robinson, <span class= + "tei tei-hi"><span style="font-style: italic">Biblical Researches + in Palestine</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (London, 1867), iii. + 603-609; W. M. Thomson, <span class="tei tei-hi"><span style= + "font-style: italic">The Land and the Book, Lebanon, Damascus, and + beyond Jordan</span></span> (London, 1886), pp. 239-246; E. Renan, + <span class="tei tei-hi"><span style="font-style: italic">Mission + de Phénicie</span></span>, pp. 282 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + G. Maspero, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire Ancienne des Peuples de l'Orient + Classique</span></span>, ii. (Paris, 1897) pp. 175-179; Sir Charles + Wilson, <span class="tei tei-hi"><span style= + "font-style: italic">Picturesque Palestine</span></span> (London, + <span class="tei tei-hi"><span style= + "font-variant: small-caps">n.d.</span></span>), iii. 16, 17, 27. + Among the trees which line the valley are oak, sycamore, bay, + plane, orange, and mulberry (W. M. Thomson, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 245). Travellers are unanimous in testifying + to the extraordinary beauty of the vale of the Adonis. Thus + Robinson writes: <span class="tei tei-q">“There is no spot in all + my wanderings on which memory lingers with greater delight than on + the sequestered retreat and exceeding loveliness of Afka.”</span> + Renan says that the landscape is one of the most beautiful in the + world. My friend the late Sir Francis Galton wrote to me (20th + September 1906): <span class="tei tei-q">“I have no good map of + Palestine, but strongly suspect that my wanderings there, quite + sixty years ago, took me to the place you mention, above the gorge + of the river Adonis. Be that as it may, I have constantly asserted + that the view I then had of a deep ravine and blue sea seen through + the cliffs that bounded it, was the most beautiful I had ever set + eyes on.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_80" name="note_80" href= + "#noteref_80">80.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Etymologicum Magnum</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ἄφακα, p. 175.</dd> + + <dt class="tei tei-notelabel"><a id="note_81" name="note_81" href= + "#noteref_81">81.</a></dt> + + <dd class="tei tei-notetext">Melito, <span class= + "tei tei-q">“Oration to Antoninus Caesar,”</span> in W. Cureton's + <span class="tei tei-hi"><span style= + "font-style: italic">Spicilegium Syriacum</span></span> (London, + 1855), p. 44.</dd> + + <dt class="tei tei-notelabel"><a id="note_82" name="note_82" href= + "#noteref_82">82.</a></dt> + + <dd class="tei tei-notetext">E. Renan, <span class= + "tei tei-hi"><span style="font-style: italic">Mission de + Phénicie</span></span>, pp. 292-294. The writer seems to have no + doubt that the beast attacking Adonis is a bear, not a boar. Views + of the monument are given by A. Jeremias, <span class= + "tei tei-hi"><span style="font-style: italic">Das Alte Testament im + Lichte des Alten Orients</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Leipsic, 1906), p. 90, and by Baudissin, <span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span>, plates i. and ii., with his discussion, pp. 78 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_83" name="note_83" href= + "#noteref_83">83.</a></dt> + + <dd class="tei tei-notetext">Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn</span></span>, + i. 21. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_84" name="note_84" href= + "#noteref_84">84.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_85" name="note_85" href= + "#noteref_85">85.</a></dt> + + <dd class="tei tei-notetext">F. C. Movers, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, ii. 2, p. 224; G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, ii. 199; G. A. Smith, + <span class="tei tei-hi"><span style= + "font-style: italic">Historical Geography of the Holy + Land</span></span> (London, 1894), p. 135.</dd> + + <dt class="tei tei-notelabel"><a id="note_86" name="note_86" href= + "#noteref_86">86.</a></dt> + + <dd class="tei tei-notetext">On the natural wealth of Cyprus see + Strabo, xiv. 6. 5; W. H. Engel, <span class= + "tei tei-hi"><span style="font-style: italic">Kypros</span></span>, + i. 40-71; F. C. Movers, <span class="tei tei-hi"><span style= + "font-style: italic">Die Phoenizier</span></span>, ii. 2, pp. 224 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, ii. 200 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; E. + Oberhummer, <span class="tei tei-hi"><span style= + "font-style: italic">Die Insel Cypern</span></span>, i. (Munich, + 1903) pp. 175 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 243 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> As + to the firs and cedars of Cyprus see Theophrastus, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Plantarum</span></span>, v. 7. 1, v. 9. 1. The Cyprians boasted + that they could build and rig a ship complete, from her keel to her + topsails, with the native products of their island (Ammianus + Marcellinus, xiv. 8. 14).</dd> + + <dt class="tei tei-notelabel"><a id="note_87" name="note_87" href= + "#noteref_87">87.</a></dt> + + <dd class="tei tei-notetext">G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-Book of + North-Semitic Inscriptions</span></span>, Nos. 12-25, pp. 55-76, + 347-349; P. Gardner, <span class="tei tei-hi"><span style= + "font-style: italic">New Chapters in Greek History</span></span> + (London, 1892), pp. 179, 185. It has been held that the name of + Citium is etymologically identical with Hittite. If that was so, it + would seem that the town was built and inhabited by a non-Semitic + people before the arrival of the Phoenicians. See <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Biblica</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Kittim.”</span> Other traces of this older race, akin + to the primitive stock of Asia Minor, have been detected in Cyprus; + amongst them the most obvious is the Cyprian syllabary, the + characters of which are neither Phoenician nor Greek in origin. See + P. Gardner, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 154, 173-175, 178 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_88" name="note_88" href= + "#noteref_88">88.</a></dt> + + <dd class="tei tei-notetext">G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-Book of + North-Semitic Inscriptions</span></span>, No. 11, p. 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_89" name="note_89" href= + "#noteref_89">89.</a></dt> + + <dd class="tei tei-notetext">Stephanus Byzantius, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Ἀμαθοῦς; Pausanias, ix. 41. 2 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> According to Pausanias, + there was a remarkable necklace of green stones and gold in the + sanctuary of Adonis and Aphrodite at Amathus. The Greeks commonly + identified it with the necklace of Harmonia or Eriphyle. A + terra-cotta statuette of Astarte, found at Amathus (?), represents + her wearing a necklace which she touches with one hand. See L. P. + di Cesnola, <span class="tei tei-hi"><span style= + "font-style: italic">Cyprus</span></span> (London, 1877), p. 275. + The scanty ruins of Amathus occupy an isolated hill beside the sea. + Among them is an enormous stone jar, half buried in the earth, of + which the four handles are adorned with figures of bulls. It is + probably of Phoenician manufacture. See L. Ross, <span class= + "tei tei-hi"><span style="font-style: italic">Reisen nach Kos, + Halikarnassos, Rhodes und der Insel Cypern</span></span> (Halle, + 1852), pp. 168 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_90" name="note_90" href= + "#noteref_90">90.</a></dt> + + <dd class="tei tei-notetext">Stephanus Byzantius, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Ἀμαθοῦς. For the relation of Adonis to Osiris at Byblus see below, + vol. ii. pp. 9 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 22 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 127.</dd> + + <dt class="tei tei-notelabel"><a id="note_91" name="note_91" href= + "#noteref_91">91.</a></dt> + + <dd class="tei tei-notetext">Hesychius, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Μάλικα.</dd> + + <dt class="tei tei-notelabel"><a id="note_92" name="note_92" href= + "#noteref_92">92.</a></dt> + + <dd class="tei tei-notetext">L. P. di Cesnola, <span class= + "tei tei-hi"><span style="font-style: italic">Cyprus</span></span>, + pp. 254-283; G. Perrot et Ch. Chipiez, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Art + dans l'Antiquité</span></span>, iii. (Paris, 1885) pp. + 216-222.</dd> + + <dt class="tei tei-notelabel"><a id="note_93" name="note_93" href= + "#noteref_93">93.</a></dt> + + <dd class="tei tei-notetext">D. G. Hogarth, <span class= + "tei tei-hi"><span style="font-style: italic">Devia + Cypria</span></span> (London, 1889), pp. 1-3; <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Britannica</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">9</span></span> vi. 747; Élisée Reclus, + <span class="tei tei-hi"><span style="font-style: italic">Nouvelle + Géographie Universelle</span></span> (Paris, 1879-1894), ix. + 668.</dd> + + <dt class="tei tei-notelabel"><a id="note_94" name="note_94" href= + "#noteref_94">94.</a></dt> + + <dd class="tei tei-notetext">T. L. Donaldson, <span class= + "tei tei-hi"><span style="font-style: italic">Architectura + Numismatica</span></span> (London, 1859), pp. 107-109, with fig. + 31; <span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, ix. + (1888) pp. 210-213; G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Cyprus</span></span> (London, 1904), pp. + cxxvii-cxxxiv, with plates xiv. 2, 3, 6-8, xv. 1-4, 7, xvi. 2, 4, + 6-9, xvii. 4-6, 8, 9, xxvi. 3, 6-16; George Macdonald, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of Greek + Coins in the Hunterian Collection</span></span> (Glasgow, + 1899-1905), ii. 566, with pl. lxi. 19. As to the existing remains + of the temple, which were excavated by an English expedition in + 1887-1888, see <span class="tei tei-q">“Excavations in Cyprus, + 1887-1888,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, ix. + (1888) pp. 193 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Previous accounts of the + temple are inaccurate and untrustworthy.</dd> + + <dt class="tei tei-notelabel"><a id="note_95" name="note_95" href= + "#noteref_95">95.</a></dt> + + <dd class="tei tei-notetext">C. Schuchhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Schliemann's + Ausgrabungen</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Leipsic, 1891), pp. + 231-233; G. Perrot et Ch. Chipiez, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Art + dans l'Antiquité</span></span>, vi. (Paris, 1894) pp. 336 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 652-654; <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, ix. (1888) pp. 213 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; P. + Gardner, <span class="tei tei-hi"><span style= + "font-style: italic">New Chapters in Greek History</span></span>, + p. 181.</dd> + + <dt class="tei tei-notelabel"><a id="note_96" name="note_96" href= + "#noteref_96">96.</a></dt> + + <dd class="tei tei-notetext">J. Selden, <span class= + "tei tei-hi"><span style="font-style: italic">De dis + Syris</span></span> (Leipsic, 1668), pp. 274 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + S. Bochart, <span class="tei tei-hi"><span style= + "font-style: italic">Hierozoicon</span></span>, Editio Tertia + (Leyden, 1692), ii. 4 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Compare the statue of a + priest with a dove in his hand, which was found in Cyprus (Perrot + et Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iii. Paris, 1885, p. 510), with fig. + 349.</dd> + + <dt class="tei tei-notelabel"><a id="note_97" name="note_97" href= + "#noteref_97">97.</a></dt> + + <dd class="tei tei-notetext">A. J. Evans, <span class= + "tei tei-q">“Mycenaean Tree and Pillar Cult,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, xxi. (1901) pp. 99 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_98" name="note_98" href= + "#noteref_98">98.</a></dt> + + <dd class="tei tei-notetext">Tacitus, <span class= + "tei tei-hi"><span style="font-style: italic">Annals</span></span>, + iii. 62.</dd> + + <dt class="tei tei-notelabel"><a id="note_99" name="note_99" href= + "#noteref_99">99.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 105; compare Pausanias, + i. 14. 7. Herodotus only speaks of the sanctuary of Aphrodite in + Cyprus, but he must refer to the great one at Paphos. At Ascalon a + goddess was worshipped in mermaid-shape under the name of Derceto, + and fish and doves were sacred to her (Diodorus Siculus, ii. 4; + compare Lucian, <span class="tei tei-hi"><span style= + "font-style: italic">De dea Syria</span></span>, 14). The name + Derceto, like the much more correct Atargatis, is a Greek + corruption of <span class="tei tei-foreign"><span style= + "font-style: italic">'Attâr</span></span>, the Aramaic form of + <span class="tei tei-foreign"><span style= + "font-style: italic">Astarte</span></span>, but the two goddesses + Atargatis and Astarte, in spite of the affinity of their names, + appear to have been historically distinct. See Ed. Meyer, + <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2 (Stuttgart and Berlin, + 1909), pp. 605, 650 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; F. Baethgen, <span class= + "tei tei-hi"><span style="font-style: italic">Beiträge zur + Semitischen Religionsgeschichte</span></span> (Berlin, 1888), pp. + 68 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; F. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">s.vv.</span></span> + <span class="tei tei-q">“Atargatis”</span> and <span class= + "tei tei-q">“Dea Syria,”</span> in Pauly-Wissowa's <span class= + "tei tei-hi"><span style="font-style: italic">Real-Encyclopädie der + classischen Altertumswissenschaft</span></span>; René Dussaud, + <span class="tei tei-hi"><span style="font-style: italic">Notes de + Mythologie Syrienne</span></span> (Paris, 1903), pp. 82 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; R. A. Stewart Macalister, + <span class="tei tei-hi"><span style="font-style: italic">The + Philistines, their History and Civilization</span></span> (London, + 1913), pp. 94 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_100" name="note_100" + href="#noteref_100">100.</a></dt> + + <dd class="tei tei-notetext">It is described by ancient writers and + figured on coins. See Tacitus, <span class= + "tei tei-hi"><span style="font-style: italic">Hist.</span></span> + ii. 3; Maximus Tyrius, <span class="tei tei-hi"><span style= + "font-style: italic">Dissert.</span></span> viii. 8; Servius on + Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> i. 720; T. L. Donaldson, + <span class="tei tei-hi"><span style= + "font-style: italic">Architectura Numismatica</span></span>, p. + 107, with fig. 31; <span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, ix. + (1888) pp. 210-212. According to Maximus Tyrius, the material of + the pyramid was unknown. Probably it was a stone. The English + archaeologists found several fragments of white cones on the site + of the temple at Paphos: one which still remains in its original + position in the central chamber was of limestone and of somewhat + larger size (<span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, ix. + (1888) p. 180).</dd> + + <dt class="tei tei-notelabel"><a id="note_101" name="note_101" + href="#noteref_101">101.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg014" class= + "tei tei-ref">14</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_102" name="note_102" + href="#noteref_102">102.</a></dt> + + <dd class="tei tei-notetext">On coins of Perga the sacred cone is + represented as richly decorated and standing in a temple between + sphinxes. See B. V. Head, <span class="tei tei-hi"><span style= + "font-style: italic">Historia Numorum</span></span> (Oxford, 1887), + p. 585; P. Gardner, <span class="tei tei-hi"><span style= + "font-style: italic">Types of Greek Coins</span></span> (Cambridge, + 1883), pl. xv. No. 3; G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lycia, Pamphylia, and Pisidia</span></span> (London, + 1897), pl. xxiv. 12, 15, 16. However, Mr. G. F. Hill writes to me: + <span class="tei tei-q">“Is the stone at Perga really a cone? I + have always thought it was a cube or something of that kind. On the + coins the upper, sloping portion is apparently an elaborate veil or + head-dress. The head attached to the stone is seen in the middle of + this, surmounted by a tall <span class= + "tei tei-foreign"><span style= + "font-style: italic">kalathos</span></span>.”</span> The sanctuary + stood on a height, and a festival was held there annually (Strabo, + xiv. 4. 2, p. 667). The native title of the goddess was + <span class="tei tei-foreign"><span style= + "font-style: italic">Anassa</span></span>, that is, <span class= + "tei tei-q">“Queen.”</span> See B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>; + Wernicke, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Artemis,”</span> in Pauly-Wissowa, <span class= + "tei tei-hi"><span style="font-style: italic">Real-Encyclopädie der + classischen Altertumswissenschaft</span></span>, ii. 1, col. 1397. + Aphrodite at Paphos bore the same title. See below, p. <a href= + "#Pg042" class="tei tei-ref">42</a>, note 6. The worship of + Pergaean Artemis at Halicarnassus was cared for by a priestess, who + held office for life and had to make intercession for the city at + every new moon. See G. Dittenberger, <span class= + "tei tei-hi"><span style="font-style: italic">Sylloge Inscriptionum + Graecarum</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Leipsic, 1898-1901), vol. + ii. p. 373, No. 601.</dd> + + <dt class="tei tei-notelabel"><a id="note_103" name="note_103" + href="#noteref_103">103.</a></dt> + + <dd class="tei tei-notetext">Herodian, v. 3. 5. This cone was of + black stone, with some small knobs on it, like the stone of Cybele + at Pessinus. It is figured on coins of Emesa. See B. V. Head, + <span class="tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 659; P. Gardner, + <span class="tei tei-hi"><span style="font-style: italic">Types of + Greek Coins</span></span>, pl. xv. No. 1. The sacred stone of + Cybele, which the Romans brought from Pessinus to Rome during the + Second Punic War, was small, black, and rugged, but we are not told + that it was of conical shape. See Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, vii. 49; Livy, xxix. 11. 7. According to + one reading, Servius (on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + vii. 188) speaks of the stone of Cybele as a needle (<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">acus</span></span>), which would point to a + conical shape. But the reading appears to be without manuscript + authority, and other emendations have been suggested.</dd> + + <dt class="tei tei-notelabel"><a id="note_104" name="note_104" + href="#noteref_104">104.</a></dt> + + <dd class="tei tei-notetext">G. Perrot et Ch. Chipiez, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Art + dans l'Antiquité</span></span>, iii. 273, 298 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 304 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The sanctuary of Aphrodite, + or rather Astarte, at Golgi is said to have been even more ancient + than her sanctuary at Paphos (Pausanias, viii. 5. 2).</dd> + + <dt class="tei tei-notelabel"><a id="note_105" name="note_105" + href="#noteref_105">105.</a></dt> + + <dd class="tei tei-notetext">W. M. Flinders Petrie, <span class= + "tei tei-hi"><span style="font-style: italic">Researches in + Sinai</span></span> (London, 1906), pp. 135 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 189. Votive cones made of clay have been found in large numbers in + Babylonia, particularly at Lagash and Nippur. See M. Jastrow, + <span class="tei tei-hi"><span style="font-style: italic">The + Religion of Babylonia and Assyria</span></span> (Boston, U.S.A., + 1898), pp. 672-674.</dd> + + <dt class="tei tei-notelabel"><a id="note_106" name="note_106" + href="#noteref_106">106.</a></dt> + + <dd class="tei tei-notetext">Tacitus, <span class= + "tei tei-hi"><span style="font-style: italic">Hist.</span></span> + ii. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_107" name="note_107" + href="#noteref_107">107.</a></dt> + + <dd class="tei tei-notetext">We learn this from an inscription + found at Paphos. See <span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, ix. + (1888) pp. 188, 231.</dd> + + <dt class="tei tei-notelabel"><a id="note_108" name="note_108" + href="#noteref_108">108.</a></dt> + + <dd class="tei tei-notetext">Pausanias, x. 24. 6, with my + note.</dd> + + <dt class="tei tei-notelabel"><a id="note_109" name="note_109" + href="#noteref_109">109.</a></dt> + + <dd class="tei tei-notetext">D. G. Hogarth, <span class= + "tei tei-hi"><span style="font-style: italic">A Wandering Scholar + in the Levant</span></span> (London, 1896), pp. 179 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Women used to creep through a holed stone to obtain children at a + place on the Dee in Aberdeenshire. See <span class= + "tei tei-hi"><span style="font-style: italic">Balder the + Beautiful</span></span>, ii. 187.</dd> + + <dt class="tei tei-notelabel"><a id="note_110" name="note_110" + href="#noteref_110">110.</a></dt> + + <dd class="tei tei-notetext">G. Perrot et Ch. Chipiez, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Art + dans l'Antiquité</span></span>, iii. 628.</dd> + + <dt class="tei tei-notelabel"><a id="note_111" name="note_111" + href="#noteref_111">111.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 199; Athenaeus, xii. 11, + p. 516 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a</span></span>; Justin, xviii. 5. 4; + Lactantius, <span class="tei tei-hi"><span style= + "font-style: italic">Divin. Inst.</span></span> i. 17; W. H. Engel, + <span class="tei tei-hi"><span style= + "font-style: italic">Kypros</span></span>, ii. 142 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Asiatic customs of this sort have been rightly explained by W. + Mannhardt (<span class="tei tei-hi"><span style= + "font-style: italic">Antike Wald- und Feldkulte</span></span>, pp. + 283 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_112" name="note_112" + href="#noteref_112">112.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 199; Strabo, xvi. 1. 20, + p. 745. As to the identity of Mylitta with Astarte see H. Zimmern + in E. Schrader's <span class="tei tei-hi"><span style= + "font-style: italic">Die Keilinschriften und das alte + Testament</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> pp. 423, note 7, 428, note + 4. According to him, the name Mylitta comes from <span class= + "tei tei-foreign"><span style= + "font-style: italic">Mu'allidtu</span></span>, <span class= + "tei tei-q">“she who helps women in travail.”</span> In this + character Ishtar would answer to the Greek Artemis and the Latin + Diana. As to sacred prostitution in the worship of Ishtar see M. + Jastrow, <span class="tei tei-hi"><span style= + "font-style: italic">The Religion of Babylonia and + Assyria</span></span>, pp. 475 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 484 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; P. Dhorme, <span class= + "tei tei-hi"><span style="font-style: italic">La Religion + Assyro-Babylonienne</span></span> (Paris, 1910), pp. 86, 300 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_113" name="note_113" + href="#noteref_113">113.</a></dt> + + <dd class="tei tei-notetext">Eusebius, <span class= + "tei tei-hi"><span style="font-style: italic">Vita + Constantini</span></span>, iii. 58; Socrates, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Ecclesiastica</span></span>, i. 18. 7-9; Sozomenus, Historia + Ecclesiastica, v. 10. 7. Socrates says that at Heliopolis local + custom obliged the women to be held in common, so that paternity + was unknown, <span class="tei tei-q">“for there was no distinction + of parents and children, and the people prostituted their daughters + to the strangers who visited them”</span> (τοῖς παριοῦσι ξένοις). + The prostitution of matrons as well as of maids is mentioned by + Eusebius. As he was born and spent his life in Syria, and was a + contemporary of the practices he describes, the bishop of Caesarea + had the best opportunity of informing himself as to them, and we + ought not, as Prof. M. P. Nilsson does (<span class= + "tei tei-hi"><span style="font-style: italic">Griechische + Feste</span></span>, Leipsic, 1906, p. 366 n.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span>), + to allow his positive testimony on this point to be outweighed by + the silence of the later historian Sozomenus, who wrote long after + the custom had been abolished. Eusebius had good reason to know the + heathenish customs which were kept up in his diocese; for he was + sharply taken to task by Constantine for allowing sacrifices to be + offered on altars under the sacred oak or terebinth at Mamre; and + in obedience to the imperial commands he caused the altars to be + destroyed and an oratory to be built instead under the tree. So in + Ireland the ancient heathen sanctuaries under the sacred oaks were + converted by Christian missionaries into churches and monasteries. + See Socrates, <span class="tei tei-hi"><span style= + "font-style: italic">Historia Ecclesiastica</span></span>, i. 18; + <span class="tei tei-hi"><span style="font-style: italic">The Magic + Art and the Evolution of Kings</span></span>, ii. 242 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_114" name="note_114" + href="#noteref_114">114.</a></dt> + + <dd class="tei tei-notetext">Athanasius, <span class= + "tei tei-hi"><span style="font-style: italic">Oratio contra + Gentes</span></span>, 26 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, xxv. 52), γυναῖκες γοῦν ἐν εἰδωλείοις τῆς + Φοινικῆς πάλαι προεκαθέζοντο, ἀπαρχόμεναι τοῖς ἐκεῖ θέοις ἑαυτῶν + τὴν τοῦ σώματος αὐτῶν μισθαρνίαν, νομίζουσαι τῇ πορνειᾳ τὴν θέον + ἑαυτῶν ἰλάσκεσθαι καὶ εἰς εὐμενείαν ἄγειν αὐτὴν διὰ τούτων. The + account of the Phoenician custom which is given by H. Ploss + (<span class="tei tei-hi"><span style="font-style: italic">Das + Weib</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 302) and repeated after + him by Fr. Schwally (<span class="tei tei-hi"><span style= + "font-style: italic">Semitische Kriegsaltertümer</span></span>, + Leipsic, 1901, pp. 76 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>) may rest only on a + misapprehension of this passage of Athanasius. But if it is + correct, we may conjecture that the slaves who deflowered the + virgins were the sacred slaves of the temples, the <span lang="he" + class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span>, and that they + discharged this office as the living representatives of the god. As + to these <span class="tei tei-foreign"><span style= + "font-style: italic">ḳedeshim</span></span>, or <span class= + "tei tei-q">“sacred men,”</span> see above, pp. <a href="#Pg017" + class="tei tei-ref">17</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, and below, pp. <a href= + "#Pg072" class="tei tei-ref">72</a> <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_115" name="note_115" + href="#noteref_115">115.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Testaments of the Twelve + Patriarchs</span></span>, translated and edited by R. H. Charles + (London, 1908), chapter xii. p. 81.</dd> + + <dt class="tei tei-notelabel"><a id="note_116" name="note_116" + href="#noteref_116">116.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 6. The writer is careful to indicate that none + but strangers were allowed to enjoy the women (ἡ δὲ ἀγορὴ μούνοισι + ξείνοισι παρακέεται).</dd> + + <dt class="tei tei-notelabel"><a id="note_117" name="note_117" + href="#noteref_117">117.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, i. 30 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_118" name="note_118" + href="#noteref_118">118.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 93 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Athenaeus, xii. 11, pp. 515 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_119" name="note_119" + href="#noteref_119">119.</a></dt> + + <dd class="tei tei-notetext">W. M. Ramsay, <span class= + "tei tei-q">“Unedited Inscriptions of Asia Minor,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Bulletin + de Correspondance Hellénique</span></span>, vii. (1883) p. 276; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Cities and Bishoprics + of Phrygia</span></span>, i. (Oxford, 1895) pp. 94 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 115.</dd> + + <dt class="tei tei-notelabel"><a id="note_120" name="note_120" + href="#noteref_120">120.</a></dt> + + <dd class="tei tei-notetext">Strabo, xi. 14. 16, p. 532.</dd> + + <dt class="tei tei-notelabel"><a id="note_121" name="note_121" + href="#noteref_121">121.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 3. 32, 34 and 36, pp. + 557-559; compare xii. 2. 3, p. 535. Other sanctuaries in Pontus, + Cappadocia, and Phrygia swarmed with sacred slaves, and we may + conjecture, though we are not told, that many of these slaves were + prostitutes. See Strabo, xi. 8. 4, xii. 2. 3 and 6, xii. 3. 31 and + 37, xii. 8. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_122" name="note_122" + href="#noteref_122">122.</a></dt> + + <dd class="tei tei-notetext">On this great Asiatic goddess and her + lovers see especially Sir W. M. Ramsay, <span class= + "tei tei-hi"><span style="font-style: italic">Cities and Bishoprics + of Phrygia</span></span>, i. 87 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_123" name="note_123" + href="#noteref_123">123.</a></dt> + + <dd class="tei tei-notetext">Compare W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Antike Wald- und + Feldkulte</span></span>, pp. 284 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; W. + Robertson Smith, <span class="tei tei-hi"><span style= + "font-style: italic">The Prophets of Israel</span></span>, New + Edition (London, 1902), pp. 171-174. Similarly in Camul, formerly a + province of the Chinese Empire, the men used to place their wives + at the disposal of any foreigners who came to lodge with them, and + deemed it an honour if the guests made use of their opportunities. + The emperor, hearing of the custom, forbade the people to observe + it. For three years they obeyed, then, finding that their lands + were no longer fruitful and that many mishaps befell them, they + prayed the emperor to allow them to retain the custom, <span class= + "tei tei-q">“for it was by reason of this usage that their gods + bestowed upon them all the good things that they possessed, and + without it they saw not how they could continue to exist.”</span> + See <span class="tei tei-hi"><span style="font-style: italic">The + Book of Ser Marco Polo</span></span>, translated and edited by + Colonel Henry Yule, Second Edition (London, 1875), i. 212 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Here apparently the + fertility of the soil was deemed to depend on the intercourse of + the women with strangers, not with their husbands. Similarly, among + the Oulad Abdi, an Arab tribe of Morocco, <span class= + "tei tei-q">“the women often seek a divorce and engage in + prostitution in the intervals between their marriages; during that + time they continue to dwell in their families, and their relations + regard their conduct as very natural. The administrative authority + having bestirred itself and attempted to regulate this + prostitution, the whole population opposed the attempt, alleging + that such a measure would impair the abundance of the + crops.”</span> See Edmond Doutté, <span class= + "tei tei-hi"><span style="font-style: italic">Magie et Religion + dans l'Afrique du Nord</span></span> (Algiers, 1908), pp. 560 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_124" name="note_124" + href="#noteref_124">124.</a></dt> + + <dd class="tei tei-notetext">Clement of Alexandria, <span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 14, p. 13, ed. + Potter; Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, v. 19; + compare Firmicus Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum religionum</span></span>, + 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_125" name="note_125" + href="#noteref_125">125.</a></dt> + + <dd class="tei tei-notetext">In Hebrew a temple harlot was + regularly called <span class="tei tei-q">“a sacred woman”</span> + (<span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">kĕdēsha</span></span>). See <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Biblica</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Harlot”</span>; S. R. Driver, on Genesis xxxviii. 21. + As to such <span class="tei tei-q">“sacred women”</span> see below, + pp. <a href="#Pg070" class="tei tei-ref">70</a> <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_126" name="note_126" + href="#noteref_126">126.</a></dt> + + <dd class="tei tei-notetext">Clement of Alexandria, <span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 13, p. 12, ed. + Potter; Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, v. 19; + Firmicus Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum religionum</span></span>, + 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_127" name="note_127" + href="#noteref_127">127.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 14. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_128" name="note_128" + href="#noteref_128">128.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 14. 3. I + follow the text of R. Wagner's edition in reading Μεγασσάρου τοῦ + Ὑριέων βασιλέως. As to Hyria in Isauria see Stephanus Byzantius, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ὑρία. The city of + Celenderis, on the south coast of Cilicia, possessed a small + harbour protected by a fortified peninsula. Many ancient tombs + survived till recent times, but have now mostly disappeared. It was + the port from which the Turkish couriers from Constantinople used + to embark for Cyprus. As to the situation and remains see F. + Beaufort, <span class="tei tei-hi"><span style= + "font-style: italic">Karmania</span></span> (London, 1817), p. 201; + W. M. Leake, <span class="tei tei-hi"><span style= + "font-style: italic">Journal of a Tour in Asia Minor</span></span> + (London, 1824), pp. 114-118; R. Heberdey und A. Wilhelm, + <span class="tei tei-q">“Reisen in Kilikien,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Denkschriften der + kais. Akademie der Wissenschaften, Philosoph.-historische + Classe</span></span>, xliv. (1896) No. vi. p. 94. The statement + that the sanctuary of Aphrodite at Paphos was founded by the + Arcadian Agapenor, who planted a colony in Cyprus after the Trojan + war (Pausanias, viii. 5. 2), may safely be disregarded.</dd> + + <dt class="tei tei-notelabel"><a id="note_129" name="note_129" + href="#noteref_129">129.</a></dt> + + <dd class="tei tei-notetext">Tacitus, <span class= + "tei tei-hi"><span style="font-style: italic">Hist.</span></span> + ii. 3; <span class="tei tei-hi"><span style= + "font-style: italic">Annals</span></span>, iii. 62.</dd> + + <dt class="tei tei-notelabel"><a id="note_130" name="note_130" + href="#noteref_130">130.</a></dt> + + <dd class="tei tei-notetext">Tacitus, <span class= + "tei tei-hi"><span style="font-style: italic">Hist.</span></span> + ii. 3; Hesychius, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ταμιράδαι.</dd> + + <dt class="tei tei-notelabel"><a id="note_131" name="note_131" + href="#noteref_131">131.</a></dt> + + <dd class="tei tei-notetext">Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + ii. 13-17.</dd> + + <dt class="tei tei-notelabel"><a id="note_132" name="note_132" + href="#noteref_132">132.</a></dt> + + <dd class="tei tei-notetext">Tyrtaeus, xii. 6 (<span class= + "tei tei-hi"><span style="font-style: italic">Poetae Lyrici + Graeci</span></span>, ed. Th. Bergk,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + Leipsic, 1866-1867, ii. 404); Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + viii. 18; Plato, <span class="tei tei-hi"><span style= + "font-style: italic">Laws</span></span>, ii. 6, p. 660 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">e</span></span>; Clement of Alexandria, + <span class="tei tei-hi"><span style= + "font-style: italic">Paedag.</span></span> iii. 6, p. 274, ed. + Potter; Dio Chrysostom, <span class="tei tei-hi"><span style= + "font-style: italic">Orat.</span></span> viii. (vol. i. p. 149, ed. + L. Dindorf); Julian, <span class="tei tei-hi"><span style= + "font-style: italic">Epist.</span></span> lix. p. 574, ed. F. C. + Hertlein; Diogenianus, viii. 53; Suidas, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Καταγηράσαις.</dd> + + <dt class="tei tei-notelabel"><a id="note_133" name="note_133" + href="#noteref_133">133.</a></dt> + + <dd class="tei tei-notetext">Schol. on Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + ii. 15 (27); Hesychius, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Κινυράδαι; Clement of + Alexandria, <span class="tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> iii. 45, p. 40, ed. + Potter; Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, vi. 6. That + the kings of Paphos were also priests of the goddess is proved, + apart from the testimony of ancient writers, by inscriptions found + on the spot. See H. Collitz, <span class="tei tei-hi"><span style= + "font-style: italic">Sammlung der griechischen + Dialektinschriften</span></span>, i. (Göttingen, 1884) p. 22, Nos. + 38, 39, 40. The title of the goddess in these inscriptions is Queen + or Mistress (Ϝανασ(σ)ἀς). It is perhaps a translation of the + Semitic Baalath.</dd> + + <dt class="tei tei-notelabel"><a id="note_134" name="note_134" + href="#noteref_134">134.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">De Alexandri Magni + fortuna aut virtute</span></span>, ii. 8. The name of the + gardener-king was Alynomus. That the Cinyrads existed as a family + down to Macedonian times is further proved by a Greek inscription + found at Old Paphos, which records that a certain Democrates, son + of Ptolemy, head of the Cinyrads, and his wife Eunice, dedicated a + statue of their daughter to the Paphian Aphrodite. See L. Ross, + <span class="tei tei-q">“Inschriften von Cypern,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Rheinisches Museum</span></span>, N.F. vii. + (1850) pp. 520 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> It seems to have been a + common practice of parents to dedicate statues of their sons or + daughters to the goddess at Paphos. The inscribed pedestals of many + such statues were found by the English archaeologists. See + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, ix. (1888) pp. 228, 235, 236, + 237, 241, 244, 246, 255.</dd> + + <dt class="tei tei-notelabel"><a id="note_135" name="note_135" + href="#noteref_135">135.</a></dt> + + <dd class="tei tei-notetext">Tacitus, <span class= + "tei tei-hi"><span style="font-style: italic">Hist.</span></span> + ii. 4; Pausanias, viii. 24. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_136" name="note_136" + href="#noteref_136">136.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Cato the + Younger</span></span>, 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_137" name="note_137" + href="#noteref_137">137.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + x. 298 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Hyginus, <span class= + "tei tei-hi"><span style="font-style: italic">Fab.</span></span> + 58, 64; Fulgentius, <span class="tei tei-hi"><span style= + "font-style: italic">Mytholog.</span></span> iii. 8; Lactantius + Placidius, <span class="tei tei-hi"><span style= + "font-style: italic">Narrat. Fabul.</span></span> x. 9; Servius on + Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Ecl.</span></span> x. 18, and <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> v. + 72; Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Parallela</span></span>, 22; Schol. on + Theocritus, i. 107. It is Ovid who describes (<span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + x. 431 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>) the festival of Ceres, at + which the incest was committed. His source was probably the + <span class="tei tei-hi"><span style= + "font-style: italic">Metamorphoses</span></span> of the Greek + writer Theodorus, which Plutarch (<span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>) + refers to as his authority for the story. The festival in question + was perhaps the Thesmophoria, at which women were bound to remain + chaste (Schol. on Theocritus, iv. 25; Schol. on Nicander, + <span class="tei tei-hi"><span style= + "font-style: italic">Ther.</span></span> 70 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> xxiv. 59; + Dioscorides, <span class="tei tei-hi"><span style= + "font-style: italic">De Materia Medica</span></span>, i. 134 (135); + compare Aelian, <span class="tei tei-hi"><span style= + "font-style: italic">De natura animalium</span></span>, ix. 26). + Compare E. Fehrle, <span class="tei tei-hi"><span style= + "font-style: italic">Die kultische Keuschheit im + Altertum</span></span> (Giessen, 1910), pp. 103 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 121 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 151 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The corn and bread of Cyprus were famous in antiquity. See + Aeschylus, <span class="tei tei-hi"><span style= + "font-style: italic">Suppliants</span></span>, 549 (555); Hipponax, + cited by Strabo, viii. 3. 8, p. 340; Eubulus, cited by Athenaeus, + iii. 78, p. 112 <span class="tei tei-hi"><span style= + "font-variant: small-caps">f</span></span>; E. Oberhummer, + <span class="tei tei-hi"><span style="font-style: italic">Die + Insel. Cypern</span></span>, i. (Munich, 1903) pp. 274 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + According to another account, Adonis was the fruit of the + incestuous intercourse of Theias, a Syrian king, with his daughter + Myrrha. See Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 14. 4 (who + cites Panyasis as his authority); J. Tzetzes, <span class= + "tei tei-hi"><span style="font-style: italic">Schol. on + Lycophron</span></span>, 829; Antoninus Liberalis, <span class= + "tei tei-hi"><span style= + "font-style: italic">Transform.</span></span> 34 (who lays the + scene of the story on Mount Lebanon). With the corn-wreaths + mentioned in the text we may compare the wreaths which the Roman + Arval Brethren wore at their sacred functions, and with which they + seem to have crowned the images of the goddesses. See G. Henzen, + <span class="tei tei-hi"><span style="font-style: italic">Acta + Fratrum Arvalium</span></span> (Berlin, 1874), pp. 24-27, 33 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare Pausanias, vii. 20. + 1. <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_138" name="note_138" + href="#noteref_138">138.</a></dt> + + <dd class="tei tei-notetext">A list of these cases is given by + Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 253. It includes the incest + of Clymenus, king of Arcadia, with his daughter Harpalyce (compare + Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 206); that of Oenomaus, + king of Pisa, with his daughter Hippodamia (compare J. Tzetzes, + <span class="tei tei-hi"><span style="font-style: italic">Schol. on + Lycophron</span></span>, 156; Lucian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Charidemus</span></span>, 19); that of + Erechtheus, king of Athens, with his daughter Procris; and that of + Epopeus, king of Lesbos, with his daughter Nyctimene (compare + Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 204).</dd> + + <dt class="tei tei-notelabel"><a id="note_139" name="note_139" + href="#noteref_139">139.</a></dt> + + <dd class="tei tei-notetext">The custom of brother and sister + marriage seems to have been especially common in royal families. + See my note on Pausanias, i. 7. 1 (vol. ii. pp. 84 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>); + as to the case of Egypt see below, vol. ii. pp. 213 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The true explanation of the custom was first, so far as I know, + indicated by J. F. McLennan (<span class="tei tei-hi"><span style= + "font-style: italic">The Patriarchal Theory</span></span>, London, + 1885, p. 95).</dd> + + <dt class="tei tei-notelabel"><a id="note_140" name="note_140" + href="#noteref_140">140.</a></dt> + + <dd class="tei tei-notetext">Aulus Gellius, x. 15. 22; J. + Marquardt, <span class="tei tei-hi"><span style= + "font-style: italic">Römische Staatsverwaltung</span></span>, + iii.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Leipsic, 1885) p. + 328.</dd> + + <dt class="tei tei-notelabel"><a id="note_141" name="note_141" + href="#noteref_141">141.</a></dt> + + <dd class="tei tei-notetext">Priestesses are said to have preceded + priests in some Egyptian cities. See W. M. Flinders Petrie, + <span class="tei tei-hi"><span style="font-style: italic">The + Religion of Ancient Egypt</span></span> (London, 1906), p. 74.</dd> + + <dt class="tei tei-notelabel"><a id="note_142" name="note_142" + href="#noteref_142">142.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 179, 190 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_143" name="note_143" + href="#noteref_143">143.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 268 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_144" name="note_144" + href="#noteref_144">144.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, i. 12 note 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_145" name="note_145" + href="#noteref_145">145.</a></dt> + + <dd class="tei tei-notetext">Major P. R. T. Gurdon, <span class= + "tei tei-hi"><span style="font-style: italic">The + Khasis</span></span> (London, 1907), pp. 109-112, 120 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_146" name="note_146" + href="#noteref_146">146.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 191 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_147" name="note_147" + href="#noteref_147">147.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 148.</dd> + + <dt class="tei tei-notelabel"><a id="note_148" name="note_148" + href="#noteref_148">148.</a></dt> + + <dd class="tei tei-notetext">The late Rev. P. Dehon, S.J., + <span class="tei tei-q">“Religion and Customs of the + Uraons,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Memoirs of the Asiatic Society of + Bengal</span></span>, vol. i. No. 9 (Calcutta, 1906), pp. + 144-146.</dd> + + <dt class="tei tei-notelabel"><a id="note_149" name="note_149" + href="#noteref_149">149.</a></dt> + + <dd class="tei tei-notetext">For more evidence see <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, ii. 97 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_150" name="note_150" + href="#noteref_150">150.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Rhetorum + praeceptor</span></span>, 11; Hyginus, <span class= + "tei tei-hi"><span style="font-style: italic">Fab.</span></span> + 270.</dd> + + <dt class="tei tei-notelabel"><a id="note_151" name="note_151" + href="#noteref_151">151.</a></dt> + + <dd class="tei tei-notetext">Clement of Alexandria, <span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 33, p. 29, ed. + Potter.</dd> + + <dt class="tei tei-notelabel"><a id="note_152" name="note_152" + href="#noteref_152">152.</a></dt> + + <dd class="tei tei-notetext">W. H. Engel, <span class= + "tei tei-hi"><span style="font-style: italic">Kypros</span></span>, + ii. 585, 612; A. Maury, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire des Religions de la Grèce + Antique</span></span> (Paris, 1857-1859), iii. 197, note 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_153" name="note_153" + href="#noteref_153">153.</a></dt> + + <dd class="tei tei-notetext">Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, vi. 22; Clement of Alexandria, <span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> iv. 57, p. 51, ed. + Potter; Ovid, <span class="tei tei-hi"><span style= + "font-style: italic">Metam.</span></span> x. 243-297. The authority + for the story is the Greek history of Cyprus by Philostephanus, + cited both by Arnobius and Clement. In Ovid's poetical version of + the legend Pygmalion is a sculptor, and the image with which he + falls in love is that of a lovely woman, which at his prayer Venus + endows with life. That King Pygmalion was a Phoenician is mentioned + by Porphyry (<span class="tei tei-hi"><span style= + "font-style: italic">De abstinentia</span></span>, iv. 15) on the + authority of Asclepiades, a Cyprian.</dd> + + <dt class="tei tei-notelabel"><a id="note_154" name="note_154" + href="#noteref_154">154.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg042" class= + "tei tei-ref">42</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_155" name="note_155" + href="#noteref_155">155.</a></dt> + + <dd class="tei tei-notetext">Probus, on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Ecl.</span></span> x. + 18. I owe this reference to my friend Mr. A. B. Cook.</dd> + + <dt class="tei tei-notelabel"><a id="note_156" name="note_156" + href="#noteref_156">156.</a></dt> + + <dd class="tei tei-notetext">In his treatise on the political + institutions of Cyprus, Aristotle reported that the sons and + brothers of the kings were called <span class= + "tei tei-q">“lords”</span> (ἄνακτες), and their sisters and wives + <span class="tei tei-q">“ladies”</span> (ἄνασσαι). See Harpocration + and Suidas, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ἄνακτες. Compare Isocrates, + ix. 72; Clearchus of Soli, quoted by Athenaeus, vi. 68, p. 256 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">A</span></span>. Now in the bilingual + inscription of Idalium, which furnished the clue to the Cypriote + syllabary, the Greek version gives the title Ϝάναξ as the + equivalent of the Phoenician <span class= + "tei tei-foreign"><span style= + "font-style: italic">Adon</span></span> (אדן). See <span class= + "tei tei-hi"><span style="font-style: italic">Corpus Inscriptionum + Semiticarum</span></span>, i. No. 89; G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-book of + North-Semitic Inscriptions</span></span>, p. 74, note 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_157" name="note_157" + href="#noteref_157">157.</a></dt> + + <dd class="tei tei-notetext">Josephus, <span class= + "tei tei-hi"><span style="font-style: italic">Contra + Apionem</span></span>, i. 18, ed. B. Niese; Appian, <span class= + "tei tei-hi"><span style="font-style: italic">Punica</span></span>, + i; Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> i. 346 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Ovid, <span class="tei tei-hi"><span style= + "font-style: italic">Fasti</span></span>, iii. 574; Justin, xviii. + 4; Eustathius on Dionysius Periegetes, 195 (<span class= + "tei tei-hi"><span style="font-style: italic">Geographi Graeci + Minores</span></span>, ed. C. Müller Paris, 1882, ii. 250 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_158" name="note_158" + href="#noteref_158">158.</a></dt> + + <dd class="tei tei-notetext">Pumi-yathon, son of Milk-yathon, is + known from Phoenician inscriptions found at Idalium. See G. A. + Cooke, <span class="tei tei-hi"><span style= + "font-style: italic">Text-book of North-Semitic + Inscriptions</span></span>, Nos. 12 and 13, pp. 55 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, 57 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Coins inscribed with the + name of King Pumi-yathon are also in existence. See G. F. Hill, + <span class="tei tei-hi"><span style="font-style: italic">Catalogue + of the Greek Coins of Cyprus</span></span> (London, 1904), pp. xl. + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 21 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + pl. iv. 20-24. He was deposed by Ptolemy (Diodorus Siculus, xix. + 79. 4). Most probably he is the Pymaton of Citium who purchased the + kingdom from a dissolute monarch named Pasicyprus some time before + the conquests of Alexander (Athenaeus, iv. 63, p. 167). In this + passage of Athenaeus the name Pymaton, which is found in the MSS. + and agrees closely with the Phoenician Pumi-yathon, ought not to be + changed into Pygmalion, as the latest editor (G. Kaibel) has + done.</dd> + + <dt class="tei tei-notelabel"><a id="note_159" name="note_159" + href="#noteref_159">159.</a></dt> + + <dd class="tei tei-notetext">G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 55, note 1. Mr. Cooke remarks that the form + of the name (פגמלין instead of פמייתן) must be due to Greek + influence.</dd> + + <dt class="tei tei-notelabel"><a id="note_160" name="note_160" + href="#noteref_160">160.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg041" class= + "tei tei-ref">41</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_161" name="note_161" + href="#noteref_161">161.</a></dt> + + <dd class="tei tei-notetext">Clement of Alexandria, <span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 13, p. 12; + Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, v. 9; + Firmicus Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum religionum</span></span>, + 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_162" name="note_162" + href="#noteref_162">162.</a></dt> + + <dd class="tei tei-notetext">That the king was not necessarily + succeeded by his eldest son is proved by the case of Solomon, who + on his accession executed his elder brother Adoni-jah (1 Kings ii. + 22-24). Similarly, when Abimelech became king of Shechem, he put + his seventy brothers in ruthless oriental fashion to death. See + Judges viii. 29-31, ix. 5 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 18. So on his accession + Jehoram, King of Judah, put all his brothers to the sword (2 + Chronicles xxi. 4). King Rehoboam had eighty-eight children (2 + Chronicles xi. 21) and King Abi-jah had thirty-eight (2 Chronicles + xiii. 21). These examples illustrate the possible size of the + family of a polygamous king.</dd> + + <dt class="tei tei-notelabel"><a id="note_163" name="note_163" + href="#noteref_163">163.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 160 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_164" name="note_164" + href="#noteref_164">164.</a></dt> + + <dd class="tei tei-notetext">The names which imply that a man was + the father of a god have proved particularly puzzling to some + eminent Semitic scholars. See W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 45, note 2; Th. Nöldeke, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Names,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, iii. 3287 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; W. W. Graf Baudissin, + <span class="tei tei-hi"><span style="font-style: italic">Adonis + und Esmun</span></span>, pp. 39 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, 43 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Such names are Abi-baal + (<span class="tei tei-q">“father of Baal”</span>), Abi-el + (<span class="tei tei-q">“father of El”</span>), Abi-jah + (<span class="tei tei-q">“father of Jehovah”</span>), and + Abi-melech (<span class="tei tei-q">“father of a king”</span> or + <span class="tei tei-q">“father of Moloch”</span>). On the + hypothesis put forward in the text the father of a god and the son + of a god stood precisely on the same footing, and the same person + would often be both one and the other. Where the common practice + prevailed of naming a father after his son (<span class= + "tei tei-hi"><span style="font-style: italic">Taboo and the Perils + of the Soul</span></span>, pp. 331 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>), + a divine king in later life might often be called <span class= + "tei tei-q">“father of such-and-such a god.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_165" name="note_165" + href="#noteref_165">165.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, i. 418 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_166" name="note_166" + href="#noteref_166">166.</a></dt> + + <dd class="tei tei-notetext">A. Erman, <span class= + "tei tei-hi"><span style="font-style: italic">Aegypten und + aegyptisches Leben im Altertum</span></span> (Tübingen, + <span class="tei tei-hi"><span style= + "font-variant: small-caps">n.d.</span></span>), p. 113.</dd> + + <dt class="tei tei-notelabel"><a id="note_167" name="note_167" + href="#noteref_167">167.</a></dt> + + <dd class="tei tei-notetext">L. Borchardt, <span class= + "tei tei-q">“Der ägyptische Titel <span class="tei tei-q">‘Vater + des Gottes’</span> als Bezeichnung für <span class= + "tei tei-q">‘Vater oder Schwiegervater des Königs,’</span> ”</span> + <span class="tei tei-hi"><span style="font-style: italic">Berichte + über die Verhandlungen der Königlich Sächsischen Gesellschaft der + Wissenschaften zu Leipzig, Philolog.-histor. Klasse</span></span>, + lvii. (1905) pp. 254-270.</dd> + + <dt class="tei tei-notelabel"><a id="note_168" name="note_168" + href="#noteref_168">168.</a></dt> + + <dd class="tei tei-notetext">F. C. Movers, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, i. 243; Stoll, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Kinyras,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 1191; 1 Samuel + xvi. 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_169" name="note_169" + href="#noteref_169">169.</a></dt> + + <dd class="tei tei-notetext">1 Chronicles xxv. 1-3; compare 2 + Samuel vi. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_170" name="note_170" + href="#noteref_170">170.</a></dt> + + <dd class="tei tei-notetext">W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">The Prophets of + Israel</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1902), pp. 391 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. Renan, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire du peuple + d'Israel</span></span> (Paris, 1893), ii. 280.</dd> + + <dt class="tei tei-notelabel"><a id="note_171" name="note_171" + href="#noteref_171">171.</a></dt> + + <dd class="tei tei-notetext">1 Samuel x. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_172" name="note_172" + href="#noteref_172">172.</a></dt> + + <dd class="tei tei-notetext">2 Kings iii. 4-24. And for the + explanation of the supposed miracle, see W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">The Old + Testament in the Jewish Church</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London and Edinburgh, 1892), pp. 146 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> I + have to thank Professor Kennett for the suggestion that the + Moabites took the ruddy light on the water for an omen of blood + rather than for actual gore.</dd> + + <dt class="tei tei-notelabel"><a id="note_173" name="note_173" + href="#noteref_173">173.</a></dt> + + <dd class="tei tei-notetext">1 Samuel xvi. 14-23.</dd> + + <dt class="tei tei-notelabel"><a id="note_174" name="note_174" + href="#noteref_174">174.</a></dt> + + <dd class="tei tei-notetext">J. H. Newman, <span class= + "tei tei-hi"><span style="font-style: italic">Sermons preached + before the University of Oxford</span></span>, No. xv. pp. 346 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> (third edition).</dd> + + <dt class="tei tei-notelabel"><a id="note_175" name="note_175" + href="#noteref_175">175.</a></dt> + + <dd class="tei tei-notetext">It would be interesting to pursue a + similar line of inquiry in regard to the other arts. What was the + influence of Phidias on Greek religion? How much does Catholicism + owe to Fra Angelico?</dd> + + <dt class="tei tei-notelabel"><a id="note_176" name="note_176" + href="#noteref_176">176.</a></dt> + + <dd class="tei tei-notetext">Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + ii. 15 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_177" name="note_177" + href="#noteref_177">177.</a></dt> + + <dd class="tei tei-notetext">On the lyre and the flute in Greek + religion and Greek thought, see L. R. Farnell, <span class= + "tei tei-hi"><span style="font-style: italic">The Cults of the + Greek States</span></span> (Oxford, 1896-1909), iv. 243 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_178" name="note_178" + href="#noteref_178">178.</a></dt> + + <dd class="tei tei-notetext">Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + i. 13 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_179" name="note_179" + href="#noteref_179">179.</a></dt> + + <dd class="tei tei-notetext">This seems to be the view also of Dr. + Farnell, who rightly connects the musical with the prophetic side + of Apollo's character (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> iv. 245).</dd> + + <dt class="tei tei-notelabel"><a id="note_180" name="note_180" + href="#noteref_180">180.</a></dt> + + <dd class="tei tei-notetext">Hyginus, <span class= + "tei tei-hi"><span style="font-style: italic">Fab.</span></span> + 242. So in the version of the story which made Adonis the son of + Theias, the father is said to have killed himself when he learned + what he had done (Antoninus Liberalis, <span class= + "tei tei-hi"><span style= + "font-style: italic">Transform.</span></span> 34).</dd> + + <dt class="tei tei-notelabel"><a id="note_181" name="note_181" + href="#noteref_181">181.</a></dt> + + <dd class="tei tei-notetext">Scholiast and Eustathius on Homer, + <span class="tei tei-hi"><span style= + "font-style: italic">Iliad</span></span>, xi. 20. Compare F. C. + Movers, <span class="tei tei-hi"><span style= + "font-style: italic">Die Phoenizier</span></span>, i. 243 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. H. Engel, <span class= + "tei tei-hi"><span style="font-style: italic">Kypros</span></span>, + ii. 109-116; Stoll, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Kinyras,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, ii. 1191.</dd> + + <dt class="tei tei-notelabel"><a id="note_182" name="note_182" + href="#noteref_182">182.</a></dt> + + <dd class="tei tei-notetext">Anacreon, cited by Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> vii. 154. Nonnus also refers to the long life + of Cinyras (<span class="tei tei-hi"><span style= + "font-style: italic">Dionys.</span></span> xxxii. 212 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_183" name="note_183" + href="#noteref_183">183.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia + Britannica</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">9</span></span> xiv. 858.</dd> + + <dt class="tei tei-notelabel"><a id="note_184" name="note_184" + href="#noteref_184">184.</a></dt> + + <dd class="tei tei-notetext">L. R. Farnell, <span class= + "tei tei-q">“Sociological hypotheses concerning the position of + women in ancient religion,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Archiv für + Religionswissenschaft</span></span>, vii. (1904) p. 88; M. P. + Nilsson, <span class="tei tei-hi"><span style= + "font-style: italic">Griechische Feste</span></span> (Leipsic, + 1906), pp. 366 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Fr. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">Les religions + orientales dans le paganisme Romain</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Paris, 1909), pp. 361 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> A different and, in my + judgment, a truer view of these customs was formerly taken by Prof. + Nilsson. See his <span class="tei tei-hi"><span style= + "font-style: italic">Studia de Dionysiis Atticis</span></span> + (Lund, 1900), pp. 119-121. For a large collection of facts bearing + on this subject and a judicious discussion of them, see W. Hertz, + <span class="tei tei-q">“Die Sage vom Giftmädchen,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Gesammelte Abhandlungen</span></span> + (Stuttgart and Berlin, 1905), pp. 195-219. My attention was drawn + to this last work by Prof. G. L. Hamilton of the University of + Michigan after my manuscript had been sent to the printer. With + Hertz's treatment of the subject I am in general agreement, and I + have derived from his learned treatise several references to + authorities which I had overlooked.</dd> + + <dt class="tei tei-notelabel"><a id="note_185" name="note_185" + href="#noteref_185">185.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg037" class= + "tei tei-ref">37</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_186" name="note_186" + href="#noteref_186">186.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg038" class= + "tei tei-ref">38</a>. Prof. Nilsson is mistaken in affirming + (<span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 367) that the Lydian practice was purely + secular: the inscription which I have cited proves the contrary. + Both he and Dr. Farnell fully recognize the religious aspect of + most of these customs in antiquity, and Prof. Nilsson attempts, as + it seems to me, unsuccessfully, to indicate how a practice supposed + to be purely secular in origin should have come to contract a + religious character.</dd> + + <dt class="tei tei-notelabel"><a id="note_187" name="note_187" + href="#noteref_187">187.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg037" class= + "tei tei-ref">37</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_188" name="note_188" + href="#noteref_188">188.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg036" class= + "tei tei-ref">36</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg038" class= + "tei tei-ref">38</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_189" name="note_189" + href="#noteref_189">189.</a></dt> + + <dd class="tei tei-notetext">Hosea iv. 13 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_190" name="note_190" + href="#noteref_190">190.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg037" class= + "tei tei-ref">37</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_191" name="note_191" + href="#noteref_191">191.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg017" class= + "tei tei-ref">17</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_192" name="note_192" + href="#noteref_192">192.</a></dt> + + <dd class="tei tei-notetext">L. di Varthema, <span class= + "tei tei-hi"><span style="font-style: italic">Travels</span></span> + (Hakluyt Society, 1863), pp. 141, 202-204 (Malabar); J. A. de + Mandlesloe, in J. Harris's <span class="tei tei-hi"><span style= + "font-style: italic">Voyages and Travels</span></span>, i. (London, + 1744), p. 767 (Malabar); Richard, <span class="tei tei-q">“History + of Tonquin,”</span> in J. Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, ix. 760 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (Aracan); A. de Morga, <span class="tei tei-hi"><span style= + "font-style: italic">The Philippine Islands, Moluccas, Siam, + Cambodia, Japan, and China</span></span> (Hakluyt Society, 1868), + pp. 304 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> (the Philippines); J. + Mallat, <span class="tei tei-hi"><span style= + "font-style: italic">Les Philippines</span></span> (Paris, 1846), + i. 61 (the Philippines); L. Moncelon, in <span class= + "tei tei-hi"><span style="font-style: italic">Bulletins de la + Société d'Anthropologie de Paris</span></span>, 3me Série, ix. + (1886) p. 368 (New Caledonia); H. Crawford Angas, in <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berliner Gesellschaft für Anthropologie, Ethnologie und + Urgeschichte</span></span>, 1898, p. 481 (Azimba, Central Africa); + Sir H. H. Johnston, <span class="tei tei-hi"><span style= + "font-style: italic">British Central Africa</span></span> (London, + 1897), p. 410 (the Wa-Yao of Central Africa). See further, W. + Hertz, <span class="tei tei-q">“Die Sage vom Giftmädchen,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Gesammelte Abhandlungen</span></span>, pp. + 198-204.</dd> + + <dt class="tei tei-notelabel"><a id="note_193" name="note_193" + href="#noteref_193">193.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 93; Justin, xviii. 5. 4. + Part of the wages thus earned was probably paid into the local + temple. See above, pp. <a href="#Pg037" class="tei tei-ref">37</a>, + <a href="#Pg038" class="tei tei-ref">38</a>. However, according to + Strabo (xi. 14. 16, p. 532) the Armenian girls of rich families + often gave their lovers more than they received from them.</dd> + + <dt class="tei tei-notelabel"><a id="note_194" name="note_194" + href="#noteref_194">194.</a></dt> + + <dd class="tei tei-notetext">This fatal objection to the theory + under discussion has been clearly stated by W. Hertz, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 217. I am glad to find myself in agreement + with so judicious and learned an inquirer.</dd> + + <dt class="tei tei-notelabel"><a id="note_195" name="note_195" + href="#noteref_195">195.</a></dt> + + <dd class="tei tei-notetext">L. di Varthema, <span class= + "tei tei-hi"><span style="font-style: italic">Travels</span></span> + (Hakluyt Society, 1863), p. 141; J. A. de Mandlesloe, in J. + Harris's <span class="tei tei-hi"><span style= + "font-style: italic">Voyages and Travels</span></span>, i. (London, + 1744) p. 767; A. Hamilton, <span class="tei tei-q">“New Account of + the East Indies,”</span> in J. Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, viii. 374; Ch. Lassen, <span class= + "tei tei-hi"><span style="font-style: italic">Indische + Alterthumskunde</span></span>, iv. (Leipsic, 1861), p. 408; A. de + Herrera, <span class="tei tei-hi"><span style= + "font-style: italic">The General History of the Vast Continent and + Islands of America</span></span>, translated by Captain J. Stevens + (London, 1725-1726), iii. 310, 340; Fr. Coreal, <span class= + "tei tei-hi"><span style="font-style: italic">Voyages aux Indes + Occidentales</span></span> (Amsterdam, 1722), i. 10 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 139 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; C. F. Ph. v. Martius, + <span class="tei tei-hi"><span style="font-style: italic">Beiträge + zur Ethnographie und Sprachenkunde Amerika's</span></span>, i. + (Leipsic, 1867) pp. 113 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The first three of these + authorities refer to Malabar; the fourth refers to Cambodia; the + last three refer to the Indians of Central and South America. See + further W. Hertz, <span class="tei tei-q">“Die Sage vom + Giftmädchen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Gesammelte Abhandlungen</span></span>, pp. + 204-207. For a criticism of the Malabar evidence see K. Schmidt, + <span class="tei tei-hi"><span style="font-style: italic">Jus + primae noctis</span></span> (Freiburg im Breisgau, 1881), pp. + 312-320.</dd> + + <dt class="tei tei-notelabel"><a id="note_196" name="note_196" + href="#noteref_196">196.</a></dt> + + <dd class="tei tei-notetext">Lactantius, <span class= + "tei tei-hi"><span style="font-style: italic">Divin. + Institut.</span></span> i. 20; Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, iv. 7; Augustine, <span class= + "tei tei-hi"><span style="font-style: italic">De civitate + Dei</span></span>, vi. 9, vii. 24; D. Barbosa, <span class= + "tei tei-hi"><span style="font-style: italic">Description of the + Coasts of East Africa and Malabar</span></span> (Hakluyt Society, + 1866), p. 96; Sonnerat, <span class="tei tei-hi"><span style= + "font-style: italic">Voyage aux Indes Orientales et à la + Chine</span></span> (Paris, 1782), i. 68; F. Liebrecht, + <span class="tei tei-hi"><span style="font-style: italic">Zur + Volkskunde</span></span> (Heilbronn, 1879), pp. 396 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 511; W. Hertz, <span class="tei tei-q">“Die Sage vom + Giftmädchen,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Gesammelte Abhandlungen</span></span>, pp. + 270-272. According to Arnobius, it was matrons, not maidens, who + resorted to the image. This suggests that the custom was a charm to + procure offspring.</dd> + + <dt class="tei tei-notelabel"><a id="note_197" name="note_197" + href="#noteref_197">197.</a></dt> + + <dd class="tei tei-notetext">R. Schomburgk, in <span class= + "tei tei-hi"><span style="font-style: italic">Verhandlungen der + Berliner Gesellschaft für Anthropologie, Ethnologie und + Urgeschichte</span></span>, 1879, pp. 235 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Miklucho-Maclay, <span class="tei tei-hi"><span style= + "font-style: italic">ibid.</span></span> 1880, p. 89; W. E. Roth, + <span class="tei tei-hi"><span style="font-style: italic">Studies + among the North-West-Central Queensland Aborigines</span></span> + (Brisbane and London, 1897), pp. 174 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 180; B. Spencer and F. J. Gillen, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span> (London, 1899), pp. 92-95; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Northern Tribes of + Central Australia</span></span> (London, 1904), pp. 133-136. In + Australia the observance of the custom is regularly followed by the + exercise of what seem to be old communal rights of the men over the + women.</dd> + + <dt class="tei tei-notelabel"><a id="note_198" name="note_198" + href="#noteref_198">198.</a></dt> + + <dd class="tei tei-notetext">J. A. Dubois, <span class= + "tei tei-hi"><span style="font-style: italic">Mœurs, Institutions + et Cérémonies des Peuples de l'Inde</span></span> (Paris, 1825), + ii. 353 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; J. Shortt, <span class= + "tei tei-q">“The Bayadère or dancing-girls of Southern + India,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Memoirs of the Anthropological Society of + London</span></span>, iii. (1867-69) pp. 182-194; Edward Balfour, + <span class="tei tei-hi"><span style= + "font-style: italic">Cyclopaedia of India</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (London, 1885), i. 922 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; W. Francis, in + <span class="tei tei-hi"><span style="font-style: italic">Census of + India, 1901</span></span>, vol. xv., <span class= + "tei tei-hi"><span style="font-style: italic">Madras</span></span>, + Part I. (Madras, 1902) pp. 151 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; E. + Thurston, <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographic Notes in Southern + India</span></span> (Madras, 1906), pp. 36 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, 40 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The office of these sacred + women has in recent years been abolished, on the ground of + immorality, by the native Government of Mysore. See <span class= + "tei tei-hi"><span style="font-style: italic">Homeward + Mail</span></span>, 6th June 1909 (extract kindly sent me by + General Begbie).</dd> + + <dt class="tei tei-notelabel"><a id="note_199" name="note_199" + href="#noteref_199">199.</a></dt> + + <dd class="tei tei-notetext">Edgar Thurston, <span class= + "tei tei-hi"><span style="font-style: italic">Castes and Tribes of + Southern India</span></span> (Madras, 1909), iii. 37-39. Compare + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographic Notes in + Southern India</span></span> (Madras, 1906), pp. 29 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> In + Southern India the maternal uncle often takes a prominent part in + the marriage ceremony to the exclusion of the girl's father. See, + for example, E. Thurston, <span class="tei tei-hi"><span style= + "font-style: italic">Castes and Tribes of Southern + India</span></span>, ii. 497, iv. 147. The custom is derived from + the old system of mother-kin, under which a man's heirs are not his + own children but his sister's children. As to this system see + below, Chapter XII., <span class="tei tei-q">“Mother-kin and Mother + Goddesses.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_200" name="note_200" + href="#noteref_200">200.</a></dt> + + <dd class="tei tei-notetext">E. Balfour, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 1012.</dd> + + <dt class="tei tei-notelabel"><a id="note_201" name="note_201" + href="#noteref_201">201.</a></dt> + + <dd class="tei tei-notetext">Francis Buchanan, <span class= + "tei tei-q">“A Journey from Madras through the countries of Mysore, + Canara, and Malabar,”</span> in J. Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, viii. (London, 1811), p. 749.</dd> + + <dt class="tei tei-notelabel"><a id="note_202" name="note_202" + href="#noteref_202">202.</a></dt> + + <dd class="tei tei-notetext">N. Subramhanya Aiyar, in <span class= + "tei tei-hi"><span style="font-style: italic">Census of India, + 1901</span></span>, vol. xxvi., <span class= + "tei tei-hi"><span style= + "font-style: italic">Travancore</span></span>, Part i. (Trivandrum, + 1903), pp. 276 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> I have to thank my friend + Mr. W. Crooke for referring me to this and other passages on the + sacred dancing-girls of India.</dd> + + <dt class="tei tei-notelabel"><a id="note_203" name="note_203" + href="#noteref_203">203.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast of West Africa</span></span> (London, + 1890), pp. 140 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_204" name="note_204" + href="#noteref_204">204.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 142.</dd> + + <dt class="tei tei-notelabel"><a id="note_205" name="note_205" + href="#noteref_205">205.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 148 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare Des Marchais, + <span class="tei tei-hi"><span style="font-style: italic">Voyage en + Guinée et à Cayenne</span></span> (Amsterdam, 1731), ii. 144-151; + P. Bouche, <span class="tei tei-hi"><span style= + "font-style: italic">La Côte des Esclaves</span></span> (Paris, + 1885), p. 128. The Abbé Bouche calls these women <span class= + "tei tei-foreign"><span style= + "font-style: italic">danwés</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_206" name="note_206" + href="#noteref_206">206.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 60; Des Marchais, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 149 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_207" name="note_207" + href="#noteref_207">207.</a></dt> + + <dd class="tei tei-notetext">Des Marchais, <span class= + "tei tei-hi"><span style="font-style: italic">Voyage en Guinée et à + Cayenne</span></span> (Amsterdam, 1731), ii. 146 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_208" name="note_208" + href="#noteref_208">208.</a></dt> + + <dd class="tei tei-notetext">W. Bosman, <span class= + "tei tei-q">“Description of the Coast of Guinea,”</span> in J. + Pinkerton's <span class="tei tei-hi"><span style= + "font-style: italic">Voyages and Travels</span></span>, xvi. + (London, 1814), p. 494.</dd> + + <dt class="tei tei-notelabel"><a id="note_209" name="note_209" + href="#noteref_209">209.</a></dt> + + <dd class="tei tei-notetext">W. Bosman, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span> + The name of Whydah is spelt by Bosman as Fida, and by Des Marchais + as Juda.</dd> + + <dt class="tei tei-notelabel"><a id="note_210" name="note_210" + href="#noteref_210">210.</a></dt> + + <dd class="tei tei-notetext">MS. notes, kindly sent to me by the + author, Mr. A. C. Hollis, 21st May, 1908.</dd> + + <dt class="tei tei-notelabel"><a id="note_211" name="note_211" + href="#noteref_211">211.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, pp. 142-144; Le R. P. + Baudin, <span class="tei tei-q">“Féticheurs ou ministres religieux + des Nègres de la Guinée,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Les Missions + Catholiques</span></span>, No. 787 (4 juillet 1884), p. 322.</dd> + + <dt class="tei tei-notelabel"><a id="note_212" name="note_212" + href="#noteref_212">212.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 150 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_213" name="note_213" + href="#noteref_213">213.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">La Côte des Esclaves</span></span>, pp. 127 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_214" name="note_214" + href="#noteref_214">214.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 147.</dd> + + <dt class="tei tei-notelabel"><a id="note_215" name="note_215" + href="#noteref_215">215.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Tshi-speaking + Peoples of the Gold Coast of West Africa</span></span> (London, + 1887), pp. 120-138.</dd> + + <dt class="tei tei-notelabel"><a id="note_216" name="note_216" + href="#noteref_216">216.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 121.</dd> + + <dt class="tei tei-notelabel"><a id="note_217" name="note_217" + href="#noteref_217">217.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 120 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 129-138. The slaves, male + and female, dedicated to a god from childhood are often mentioned + by the German missionary Mr. J. Spieth in his elaborate work on the + Ewe people (<span class="tei tei-hi"><span style= + "font-style: italic">Die Eẇe-Stämme: Material zur Kunde des + Eẇe-Volkes in Deutsch-Togo</span></span>, Berlin, 1906, pp. 228, + 229, 309, 450, 474, 792, 797, etc.). But his information does not + illustrate the principal points to which I have called attention in + the text.</dd> + + <dt class="tei tei-notelabel"><a id="note_218" name="note_218" + href="#noteref_218">218.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 129-135.</dd> + + <dt class="tei tei-notelabel"><a id="note_219" name="note_219" + href="#noteref_219">219.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 181 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> It + is not clear whether the same or a different woman slept every + night in the temple.</dd> + + <dt class="tei tei-notelabel"><a id="note_220" name="note_220" + href="#noteref_220">220.</a></dt> + + <dd class="tei tei-notetext">H. Winckler, <span class= + "tei tei-hi"><span style="font-style: italic">Die Gesetze + Hammurabi</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Leipsic, 1903), p. 31, § + 182; C. H. W. Johns, <span class="tei tei-hi"><span style= + "font-style: italic">Babylonian and Assyrian Laws, Contracts, and + Letters</span></span> (Edinburgh, 1904), pp. 54, 55, 59, 60, 61 (§§ + 137, 144, 145, 146, 178, 182, 187, 192, 193, of the Code of + Hammurabi). As to these female votaries see especially C. H. W. + Johns, <span class="tei tei-q">“Notes on the Code of + Hammurabi,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">American Journal of Semitic Languages and + Literatures</span></span>, xix. (January 1903) pp. 98-107. Compare + S. A. Cook, <span class="tei tei-hi"><span style= + "font-style: italic">The Laws of Moses and the Code of + Hammurabi</span></span> (London, 1903), pp. 147-150.</dd> + + <dt class="tei tei-notelabel"><a id="note_221" name="note_221" + href="#noteref_221">221.</a></dt> + + <dd class="tei tei-notetext">C. H. W. Johns, <span class= + "tei tei-q">“Notes on the Code of Hammurabi,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>, + where we read (p. 104) of a female votary of Shamash who had a + daughter.</dd> + + <dt class="tei tei-notelabel"><a id="note_222" name="note_222" + href="#noteref_222">222.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Code of Hammurabi</span></span>, § 181; C. H. + W. Johns, <span class="tei tei-q">“Notes on the Code of + Hammurabi,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 100 sq.; S. A. + Cook, <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 148. Dr. Johns translates the name by + <span class="tei tei-q">“temple maid”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Babylonian and + Assyrian Laws</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">Contracts, and Letters</span></span>, p. 61). + He is scrupulously polite to these ladies, but I gather from him + that a far less charitable view of their religious vocation is + taken by Father Scheil, the first editor and translator of the + code.</dd> + + <dt class="tei tei-notelabel"><a id="note_223" name="note_223" + href="#noteref_223">223.</a></dt> + + <dd class="tei tei-notetext">Any man proved to have pointed the + finger of scorn at a votary was liable to be branded on the + forehead (<span class="tei tei-hi"><span style= + "font-style: italic">Code of Hammurabi</span></span>, § 127).</dd> + + <dt class="tei tei-notelabel"><a id="note_224" name="note_224" + href="#noteref_224">224.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg066" class= + "tei tei-ref">66</a>, <a href="#Pg069" class= + "tei tei-ref">69</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_225" name="note_225" + href="#noteref_225">225.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 182.</dd> + + <dt class="tei tei-notelabel"><a id="note_226" name="note_226" + href="#noteref_226">226.</a></dt> + + <dd class="tei tei-notetext">A. Wiedemann, <span class= + "tei tei-hi"><span style="font-style: italic">Herodots Zweites + Buch</span></span> (Leipsic, 1890), pp. 268 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> See + further <span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 130 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_227" name="note_227" + href="#noteref_227">227.</a></dt> + + <dd class="tei tei-notetext">Strabo, xvii. 1. 46, p. 816. The title + <span class="tei tei-q">“concubines of Zeus (Ammon)”</span> is + mentioned by Diodorus Siculus (i. 47).</dd> + + <dt class="tei tei-notelabel"><a id="note_228" name="note_228" + href="#noteref_228">228.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, i. 47.</dd> + + <dt class="tei tei-notelabel"><a id="note_229" name="note_229" + href="#noteref_229">229.</a></dt> + + <dd class="tei tei-notetext">The ἱερόδουλοι, as the Greeks called + them.</dd> + + <dt class="tei tei-notelabel"><a id="note_230" name="note_230" + href="#noteref_230">230.</a></dt> + + <dd class="tei tei-notetext">I have to thank the Rev. Professor R. + H. Kennett for this important suggestion as to the true nature of + the <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">ḳedeshim</span></span>. The + passages of the Bible in which mention is made of these men are + Deuteronomy xxiii. 17 (in Hebrew 18); 1 Kings xiv. 24, xv. 12, + xxii. 46 (in Hebrew 47); 2 Kings xxiii. 7; Job xxxvi. 14 (where + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span> is translated + <span class="tei tei-q">“the unclean”</span> in the English + version). The usual rendering of <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ḳedeshim</span></span> in the English Bible is + not justified by any of these passages; but it may perhaps derive + support from a reference which Eusebius makes to the profligate + rites observed at Aphaca (<span class="tei tei-hi"><span style= + "font-style: italic">Vita Constantini</span></span>, iii. 55; + Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, xx. 1120); + Γύνιδες γοῦν τινες ἄνδρες οὐκ ἄνδρες, τὸ σέμνον τῆς φύσεως + ἀπαρνησάμενοι, θηλείᾳ νόσῳ τὴν δαίμονα ἱλεοῦντο. But probably + Eusebius is here speaking of the men who castrated themselves in + honour of the goddess, and thereafter wore female attire. See + Lucian, <span class="tei tei-hi"><span style= + "font-style: italic">De dea Syria</span></span>, 51; and below, pp. + <a href="#Pg269" class="tei tei-ref">269</a> <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_231" name="note_231" + href="#noteref_231">231.</a></dt> + + <dd class="tei tei-notetext">Strabo, xi. 4. 7, p. 503.</dd> + + <dt class="tei tei-notelabel"><a id="note_232" name="note_232" + href="#noteref_232">232.</a></dt> + + <dd class="tei tei-notetext">Drexler, in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Men,”</span> ii. 2687 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_233" name="note_233" + href="#noteref_233">233.</a></dt> + + <dd class="tei tei-notetext">It is true that Strabo (<span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>) + speaks of the Albanian deity as a goddess, but this may be only an + accommodation to the usage of the Greek language, in which the moon + is feminine.</dd> + + <dt class="tei tei-notelabel"><a id="note_234" name="note_234" + href="#noteref_234">234.</a></dt> + + <dd class="tei tei-notetext">Florus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Epitoma</span></span>, ii. 7; Diodorus + Siculus, Frag. xxxiv. 2 (vol. v. pp. 87 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + ed. L. Dindorf, in the Teubner series).</dd> + + <dt class="tei tei-notelabel"><a id="note_235" name="note_235" + href="#noteref_235">235.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg052" class= + "tei tei-ref">52</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_236" name="note_236" + href="#noteref_236">236.</a></dt> + + <dd class="tei tei-notetext">1 Kings xix. 16; Isaiah lx. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_237" name="note_237" + href="#noteref_237">237.</a></dt> + + <dd class="tei tei-notetext">1 Kings xx. 41. So in Africa + <span class="tei tei-q">“priests and priestesses are readily + distinguishable from the rest of the community. They wear their + hair long and unkempt, while other people, except the women in the + towns on the seaboard, have it cut close to the head.... Frequently + both appear with white circles painted round their eyes, or with + various white devices, marks, or lines painted on the face, neck, + shoulders, or arms”</span> (A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Tshi-speaking + Peoples of the Gold Coast</span></span>, p. 123). <span class= + "tei tei-q">“Besides the ordinary tribal tattoo-marks borne by all + natives, the priesthood in Dahomi bear a variety of such marks, + some very elaborate, and an expert can tell by the marks on a + priest to what god he is vowed, and what rank he holds in the + order. These hierarchical marks consist of lines, scrolls, + diamonds, and other patterns, with sometimes a figure, such as that + of the crocodile or chameleon. The shoulders are frequently seen + covered with an infinite number of small marks like dots, set close + together. All these marks are considered sacred, and the laity are + forbidden to touch them”</span> (A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast</span></span>, p. 146). The reason why + the prophet's shoulders are especially marked is perhaps given by + the statement of a Zulu that <span class="tei tei-q">“the sensitive + part with a doctor [medicine-man] is his shoulders. Everything he + feels is in the situation of his shoulders. That is the place where + black men feel the Amatongo”</span> (ancestral spirits). See H. + Callaway, <span class="tei tei-hi"><span style= + "font-style: italic">The Religious System of the + Amazulu</span></span>, part ii. p. 159. These African analogies + suggest that the <span class="tei tei-q">“wounds between the + arms”</span> (literally, <span class="tei tei-q">“between the + hands”</span>) which the prophet Zechariah mentions (xiii. 6) as + the badge of a Hebrew prophet were marks tattooed on his shoulders + in token of his holy office. The suggestion is confirmed by the + prophet's own statement (<span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span>) that he had received the + wounds in the house of his lovers (בית מאהבי); for the same word + lovers is repeatedly applied by the prophet Hosea to the Baalim + (Hosea, ii. 5, 7, 10, 12, 13, verses 7, 9, 12, 14, 15 in + Hebrew).</dd> + + <dt class="tei tei-notelabel"><a id="note_238" name="note_238" + href="#noteref_238">238.</a></dt> + + <dd class="tei tei-notetext">1 Samuel ix. 1-20.</dd> + + <dt class="tei tei-notelabel"><a id="note_239" name="note_239" + href="#noteref_239">239.</a></dt> + + <dd class="tei tei-notetext">H. Callaway, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of the Amazulu</span></span>, part iii. pp. 300 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_240" name="note_240" + href="#noteref_240">240.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg052" class= + "tei tei-ref">52</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_241" name="note_241" + href="#noteref_241">241.</a></dt> + + <dd class="tei tei-notetext">1 Samuel ix. 9. In the Wiimbaio tribe + of South-Eastern Australia a medicine-man used to be called + <span class="tei tei-q">“<span class="tei tei-foreign"><span style= + "font-style: italic">mekigar</span></span>, from <span class= + "tei tei-foreign"><span style= + "font-style: italic">meki</span></span>, <span class= + "tei tei-q">‘eye’</span> or <span class="tei tei-q">‘to + see,’</span> otherwise <span class="tei tei-q">‘one who + sees,’</span> that is, sees the causes of maladies in people, and + who could extract them from the sufferer, usually in the form of + quartz crystals”</span> (A. W. Howitt, <span class= + "tei tei-hi"><span style="font-style: italic">The Native Tribes of + South-East Australia</span></span>, London, 1904, p. 380).</dd> + + <dt class="tei tei-notelabel"><a id="note_242" name="note_242" + href="#noteref_242">242.</a></dt> + + <dd class="tei tei-notetext">That the prophet's office in Canaan + was developed out of the widespread respect for insanity is duly + recognized by Ed. Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. p. 383.</dd> + + <dt class="tei tei-notelabel"><a id="note_243" name="note_243" + href="#noteref_243">243.</a></dt> + + <dd class="tei tei-notetext">W. Max Müller, in <span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + Vorderasiatischen Gesellschaft</span></span>, 1900, No. 1, p. 17; + A. Erman, <span class="tei tei-q">“Eine Reise nach Phönizien im 11 + Jahrhundert v. Chr.”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Āgyptische Sprache und + Altertumskunde</span></span>, xxxviii. (1900) pp. 6 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; G. + Maspero, <span class="tei tei-hi"><span style= + "font-style: italic">Les contes populaires de l'Égypte + Ancienne</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> p. 192; A. Wiedemann, + <span class="tei tei-hi"><span style= + "font-style: italic">Altägyptische Sagen und Märchen</span></span> + (Leipsic, 1906), pp. 99 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. Gressmann, <span class= + "tei tei-hi"><span style="font-style: italic">Altorientalische + Texte und Bilder zum Alten Testamente</span></span> (Tübingen, + 1909), p. 226. Scholars differ as to whether Wen-Ammon's narrative + is to be regarded as history or romance; but even if it were proved + to be a fiction, we might safely assume that the incident of the + prophetic frenzy at Byblus was based upon familiar facts. Prof. + Wiedemann thinks that the god who inspired the page was the + Egyptian Ammon, not the Phoenician Adonis, but this view seems to + me less probable.</dd> + + <dt class="tei tei-notelabel"><a id="note_244" name="note_244" + href="#noteref_244">244.</a></dt> + + <dd class="tei tei-notetext">1 Samuel ix. 6-8, 10; 1 Kings xiii. 1, + 4-8, 11, etc.</dd> + + <dt class="tei tei-notelabel"><a id="note_245" name="note_245" + href="#noteref_245">245.</a></dt> + + <dd class="tei tei-notetext">1 Samuel ii. 22. Totally different + from their Asiatic namesakes were the <span class= + "tei tei-q">“sacred men”</span> and <span class="tei tei-q">“sacred + women”</span> who were charged with the superintendence of the + mysteries at Andania in Messenia. They were chosen by lot and held + office for a year. The sacred women might be either married or + single; the married women had to swear that they had been true to + their husbands. See G. Dittenberger, <span class= + "tei tei-hi"><span style="font-style: italic">Sylloge Inscriptionum + Graecarum</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Leipsic, 1898-1901), vol. + ii. pp. 461 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, No. 653; Ch. Michel, + <span class="tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span> (Brussels, 1900), pp. 596 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, No. 694; <span class= + "tei tei-hi"><span style="font-style: italic">Leges Graecorum + Sacrae</span></span>, ed. J. de Prott, L. Ziehen, Pars Altera, + Fasciculus i. (Leipsic, 1906), No. 58, pp. 166 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_246" name="note_246" + href="#noteref_246">246.</a></dt> + + <dd class="tei tei-notetext">Hosea ix. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_247" name="note_247" + href="#noteref_247">247.</a></dt> + + <dd class="tei tei-notetext">Jeremiah xxix. 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_248" name="note_248" + href="#noteref_248">248.</a></dt> + + <dd class="tei tei-notetext">S. I. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive Semitic + Religion To-day</span></span> (Chicago, New York, Toronto, 1902), + pp. 150 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_249" name="note_249" + href="#noteref_249">249.</a></dt> + + <dd class="tei tei-notetext">S. I. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 152. As to these <span class= + "tei tei-q">“holy men,”</span> see further C. R. Conder, + <span class="tei tei-hi"><span style="font-style: italic">Tent-work + in Palestine</span></span> (London, 1878), ii. 231 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>: + <span class="tei tei-q">“The most peculiar class of men in the + country is that of the Derwîshes, or sacred personages, who wander + from village to village, performing tricks, living on alms, and + enjoying certain social and domestic privileges, which very often + lead to scandalous scenes. Some of these men are mad, some are + fanatics, but the majority are, I imagine, rogues. They are + reverenced not only by the peasantry, but also sometimes by the + governing class. I have seen the Kady of Nazareth ostentatiously + preparing food for a miserable and filthy beggar, who sat in the + justice-hall, and was consulted as if he had been inspired. A + Derwîsh of peculiar eminence is often dressed in good clothes, with + a spotless turban, and is preceded by a banner-bearer, and followed + by a band, with drum, cymbal, and tambourine.... It is natural to + reflect whether the social position of the Prophets among the Jews + may not have resembled that of the Derwîshes.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_250" name="note_250" + href="#noteref_250">250.</a></dt> + + <dd class="tei tei-notetext">S. I. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 116 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_251" name="note_251" + href="#noteref_251">251.</a></dt> + + <dd class="tei tei-notetext">S. I. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 118, 119. In India also some Mohammedan + saints are noted as givers of children. Thus at Fatepur-Sikri, near + Agra, is the grave of Salim Chishti, and childless women tie rags + to the delicate tracery of the tomb, <span class="tei tei-q">“thus + bringing them into direct communion with the spirit of the holy + man”</span> (W. Crooke, <span class="tei tei-hi"><span style= + "font-style: italic">Natives of Northern India</span></span>, + London, 1907, p. 203).</dd> + + <dt class="tei tei-notelabel"><a id="note_252" name="note_252" + href="#noteref_252">252.</a></dt> + + <dd class="tei tei-notetext">1 Samuel i.</dd> + + <dt class="tei tei-notelabel"><a id="note_253" name="note_253" + href="#noteref_253">253.</a></dt> + + <dd class="tei tei-notetext">Genesis vi. 1-3. In this passage + <span class="tei tei-q">“the sons of God (or rather of the + gods)”</span> probably means, in accordance with a common Hebrew + idiom, no more than <span class="tei tei-q">“the gods,”</span> just + as the phrase <span class="tei tei-q">“sons of the prophets”</span> + means the prophets themselves. For more examples of this idiom, see + Brown, Driver, and Briggs, <span class="tei tei-hi"><span style= + "font-style: italic">Hebrew and English Lexicon</span></span>, p. + 121.</dd> + + <dt class="tei tei-notelabel"><a id="note_254" name="note_254" + href="#noteref_254">254.</a></dt> + + <dd class="tei tei-notetext">For example, all Hebrew names ending + in <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">-el</span></span> or + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">-iah</span></span> are compounds of El or + Yahwe, two names of the divinity. See G. B. Gray, <span class= + "tei tei-hi"><span style="font-style: italic">Studies in Hebrew + Proper Names</span></span> (London, 1896), pp. 149 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_255" name="note_255" + href="#noteref_255">255.</a></dt> + + <dd class="tei tei-notetext">Brown, Driver, and Briggs, + <span class="tei tei-hi"><span style="font-style: italic">Hebrew + and English Lexicon</span></span>, p. 1028. But compare + <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, iii. + 3285, iv. 4452.</dd> + + <dt class="tei tei-notelabel"><a id="note_256" name="note_256" + href="#noteref_256">256.</a></dt> + + <dd class="tei tei-notetext">A trace of a similar belief perhaps + survives in the narratives of Genesis xxxi. and Judges xiii., where + barren women are represented as conceiving children after the visit + of God, or of an angel of God, in the likeness of a man.</dd> + + <dt class="tei tei-notelabel"><a id="note_257" name="note_257" + href="#noteref_257">257.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span> (Berlin, 1906), pp. 446, 448-450.</dd> + + <dt class="tei tei-notelabel"><a id="note_258" name="note_258" + href="#noteref_258">258.</a></dt> + + <dd class="tei tei-notetext">For more instances see H. Usener, + <span class="tei tei-hi"><span style="font-style: italic">Das + Weihnachtsfest</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Bonn, 1911), i. 71 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_259" name="note_259" + href="#noteref_259">259.</a></dt> + + <dd class="tei tei-notetext">G. Dittenberger, <span class= + "tei tei-hi"><span style="font-style: italic">Sylloge Inscriptionum + Graecarum</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> vol. ii. pp. 662, 663, No. + 803, lines 117 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 129 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_260" name="note_260" + href="#noteref_260">260.</a></dt> + + <dd class="tei tei-notetext">Pausanias, ii. 10. 3 (with my note), + iii. 23. 7; Livy, xi. Epitome; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxix. 72; Valerius Maximus, i. 8. 2; Ovid, + <span class="tei tei-hi"><span style= + "font-style: italic">Metam.</span></span> xv. 626-744; Aurelius + Victor, <span class="tei tei-hi"><span style= + "font-style: italic">De viris illustr.</span></span> 22; Plutarch, + <span class="tei tei-hi"><span style="font-style: italic">Quaest. + Rom.</span></span> 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_261" name="note_261" + href="#noteref_261">261.</a></dt> + + <dd class="tei tei-notetext">Aristophanes, <span class= + "tei tei-hi"><span style="font-style: italic">Plutus</span></span>, + 733; Pausanias, ii. 11. 8; Herodas, <span class= + "tei tei-hi"><span style= + "font-style: italic">Mimiambi</span></span>, iv. 90 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; G. + Dittenberger, <span class="tei tei-hi"><span style= + "font-style: italic">Sylloge Inscriptionum + Graecarum</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> vol. ii. p. 655, No. 802, + lines 116 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Ch. Michel, <span class= + "tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span>, p. 826, No. 1069.</dd> + + <dt class="tei tei-notelabel"><a id="note_262" name="note_262" + href="#noteref_262">262.</a></dt> + + <dd class="tei tei-notetext">Pausanias, ii. 10. 3, iv. 14. 7 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_263" name="note_263" + href="#noteref_263">263.</a></dt> + + <dd class="tei tei-notetext">Pausanias, ii. 10. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_264" name="note_264" + href="#noteref_264">264.</a></dt> + + <dd class="tei tei-notetext">Pausanias, ii. 11. 5-8.</dd> + + <dt class="tei tei-notelabel"><a id="note_265" name="note_265" + href="#noteref_265">265.</a></dt> + + <dd class="tei tei-notetext">Suetonius, <span class= + "tei tei-hi"><span style="font-style: italic">Divus + Augustus</span></span>, 94; Dio Cassius, xlv. 1. 2. Tame serpents + were kept in a sacred grove of Apollo in Epirus. A virgin priestess + fed them, and omens of plenty and health or the opposites were + drawn from the way in which the reptiles took their food from her. + See Aelian, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> xi. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_266" name="note_266" + href="#noteref_266">266.</a></dt> + + <dd class="tei tei-notetext">Pausanias, iv. 14. 7; Livy, xxvi. 19; + Aulus Gellius, vi. 1; Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Alexander</span></span>, 2. All these cases + have been already cited in this connexion by L. Deubner, + <span class="tei tei-hi"><span style="font-style: italic">De + incubatione</span></span> (Leipsic, 1900), p. 33 note.</dd> + + <dt class="tei tei-notelabel"><a id="note_267" name="note_267" + href="#noteref_267">267.</a></dt> + + <dd class="tei tei-notetext">Aelian, <span class= + "tei tei-hi"><span style="font-style: italic">De natura + animalium</span></span>, vi. 17.</dd> + + <dt class="tei tei-notelabel"><a id="note_268" name="note_268" + href="#noteref_268">268.</a></dt> + + <dd class="tei tei-notetext">H. V. Nanjundayya, <span class= + "tei tei-hi"><span style="font-style: italic">The Ethnographical + Survey of Mysore</span></span>, vi. <span class= + "tei tei-hi"><span style="font-style: italic">Komati + Caste</span></span> (Bangalore, 1906), p. 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_269" name="note_269" + href="#noteref_269">269.</a></dt> + + <dd class="tei tei-notetext">T. Arbousset et F. Daumas, + <span class="tei tei-hi"><span style="font-style: italic">Voyage + d'Exploration au Nord-Est de la Colonie du Cap de + Bonne-Espérance</span></span> (Paris, 1842), p. 277; H. Callaway, + <span class="tei tei-hi"><span style="font-style: italic">Religious + System of the Amazulu</span></span>, part ii. pp. 140-144, 196-200, + 208-212; J. Shooter, <span class="tei tei-hi"><span style= + "font-style: italic">The Kafirs of Natal</span></span> (London, + 1857), p. 162; E. Casalis, <span class="tei tei-hi"><span style= + "font-style: italic">The Basutos</span></span> (London, 1861), p. + 246; <span class="tei tei-q">“Words about Spirits,”</span> + (<span class="tei tei-hi"><span style="font-style: italic">South + African</span></span>) <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore Journal</span></span>, ii. (1880) + pp. 101-103; A. Kranz, <span class="tei tei-hi"><span style= + "font-style: italic">Natur- und Kulturleben der Zulus</span></span> + (Wiesbaden, 1880), p. 112; F. Speckmann, <span class= + "tei tei-hi"><span style="font-style: italic">Die Hermannsburger + Mission in Afrika</span></span> (Hermannsburg, 1876), pp. 165-167; + Dudley Kidd, <span class="tei tei-hi"><span style= + "font-style: italic">The Essential Kafir</span></span> (London, + 1904), pp. 85-87; Henri A. Junod, <span class= + "tei tei-hi"><span style="font-style: italic">The Life of a South + African Tribe</span></span> (Neuchatel, 1912-1913), ii. 358 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_270" name="note_270" + href="#noteref_270">270.</a></dt> + + <dd class="tei tei-notetext">W. A. Elmslie, <span class= + "tei tei-hi"><span style="font-style: italic">Among the Wild + Ngoni</span></span> (London, 1899), pp. 71 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_271" name="note_271" + href="#noteref_271">271.</a></dt> + + <dd class="tei tei-notetext">O. Baumann, <span class= + "tei tei-hi"><span style="font-style: italic">Usambara und seine + Nachbargebiete</span></span> (Berlin, 1891), pp. 141 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_272" name="note_272" + href="#noteref_272">272.</a></dt> + + <dd class="tei tei-notetext">S. L. Hinde and H. Hinde, <span class= + "tei tei-hi"><span style="font-style: italic">The Last of the + Masai</span></span> (London, 1901), pp. 101 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; A. + C. Hollis, <span class="tei tei-hi"><span style= + "font-style: italic">The Masai</span></span> (Oxford, 1905), pp. + 307 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Sir H. Johnston, + <span class="tei tei-hi"><span style="font-style: italic">The + Uganda Protectorate</span></span> (London, 1904), ii. 832.</dd> + + <dt class="tei tei-notelabel"><a id="note_273" name="note_273" + href="#noteref_273">273.</a></dt> + + <dd class="tei tei-notetext">M. W. H. Beech, <span class= + "tei tei-hi"><span style="font-style: italic">The Suk</span></span> + (Oxford, 1911), p. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_274" name="note_274" + href="#noteref_274">274.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), p. 90.</dd> + + <dt class="tei tei-notelabel"><a id="note_275" name="note_275" + href="#noteref_275">275.</a></dt> + + <dd class="tei tei-notetext">H. R. Tate, <span class= + "tei tei-q">“The Native Law of the Southern Gikuyu of British East + Africa,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the African Society</span></span>, + No. xxxv. April 1910, p. 243.</dd> + + <dt class="tei tei-notelabel"><a id="note_276" name="note_276" + href="#noteref_276">276.</a></dt> + + <dd class="tei tei-notetext">E. de Pruyssenaere, <span class= + "tei tei-hi"><span style="font-style: italic">Reisen und + Forschungen im Gebiete des Weissen und Blauen Nil</span></span> + (Gotha, 1877), p. 27 (<span class="tei tei-hi"><span style= + "font-style: italic">Petermann's Mittheilungen, + Ergänzungsheft</span></span>, No. 50). Compare G. Schweinfurth, + <span class="tei tei-hi"><span style="font-style: italic">The Heart + of Africa</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (London, 1878), i. 55. + Among the Bahima of Ankole dead chiefs turn into serpents, but dead + kings into lions. See J. Roscoe, <span class="tei tei-q">“The + Bahima, a Cow Tribe of Enkole in the Uganda Protectorate,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Anthropological Institute</span></span>, xxxvii. (1907), pp. + 101 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Major J. A. Meldon, + <span class="tei tei-q">“Notes on the Bahima of Ankole,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the African Society</span></span>, No. xxii. (January 1907), p. + 151. Major Leonard holds that the pythons worshipped in Southern + Nigeria are regarded as reincarnations of the dead; but this seems + very doubtful. See A. G. Leonard, <span class= + "tei tei-hi"><span style="font-style: italic">The Lower Niger and + its Tribes</span></span> (London, 1906), pp. 327 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Pythons are worshipped by the Ewe-speaking peoples of the Slave + Coast, but apparently not from a belief that the souls of the dead + are lodged in them. See A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Ewe-speaking + Peoples of the Slave Coast of West Africa</span></span>, pp. 54 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_277" name="note_277" + href="#noteref_277">277.</a></dt> + + <dd class="tei tei-notetext">G. A. Shaw, <span class= + "tei tei-q">“The Betsileo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">The Antananarivo + Annual and Madagascar Magazine, Reprint of the First Four + Numbers</span></span> (Antananarivo, 1885), p. 411; H. W. Little, + <span class="tei tei-hi"><span style= + "font-style: italic">Madagascar, its History and + People</span></span> (London, 1884), pp. 86 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; A. + van Gennep, <span class="tei tei-hi"><span style= + "font-style: italic">Tabou et Totémisme à Madagascar</span></span> + (Paris, 1904), pp. 272 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_278" name="note_278" + href="#noteref_278">278.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Religious + Rites and Customs of the Iban or Dyaks of Sarawak,”</span> by Leo + Nyuak, translated from the Dyak by the Very Rev. Edm. Dunn, + <span class="tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, i. (1906) p. 182. As + to the Sea Dyak reverence for snakes and their belief that spirits + (<span class="tei tei-foreign"><span style= + "font-style: italic">antus</span></span>) are incarnate in the + reptiles, see further J. Perham, <span class="tei tei-q">“Sea Dyak + Religion,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Straits Branch of the Royal + Asiatic Society</span></span>, No. 10 (December, 1882), pp. + 222-224; H. Ling Roth, <span class="tei tei-hi"><span style= + "font-style: italic">The Natives of Sarawak and British North + Borneo</span></span> (London, 1896), i. 187 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> But + from this latter account it does not appear that the spirits + (<span class="tei tei-foreign"><span style= + "font-style: italic">antus</span></span>) which possess the snakes + are supposed to be those of human ancestors.</dd> + + <dt class="tei tei-notelabel"><a id="note_279" name="note_279" + href="#noteref_279">279.</a></dt> + + <dd class="tei tei-notetext">George Brown, D.D., <span class= + "tei tei-hi"><span style="font-style: italic">Melanesians and + Polynesians</span></span> (London, 1910), pp. 238 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_280" name="note_280" + href="#noteref_280">280.</a></dt> + + <dd class="tei tei-notetext">Rev. E. Casalis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Basutos</span></span> (London, 1861), p. 246. Compare A. Kranz, + <span class="tei tei-hi"><span style="font-style: italic">Natur- + und Kulturleben der Zulus</span></span> (Wiesbaden, 1880), p. + 112.</dd> + + <dt class="tei tei-notelabel"><a id="note_281" name="note_281" + href="#noteref_281">281.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Masai</span></span> (Oxford, 1905), p. 307.</dd> + + <dt class="tei tei-notelabel"><a id="note_282" name="note_282" + href="#noteref_282">282.</a></dt> + + <dd class="tei tei-notetext">A. C. Hollis, <span class= + "tei tei-hi"><span style="font-style: italic">The + Nandi</span></span> (Oxford, 1909), p. 90.</dd> + + <dt class="tei tei-notelabel"><a id="note_283" name="note_283" + href="#noteref_283">283.</a></dt> + + <dd class="tei tei-notetext">Mervyn W. H. Beech, <span class= + "tei tei-hi"><span style="font-style: italic">The Suk, their + Language and Folklore</span></span> (Oxford, 1911), p. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_284" name="note_284" + href="#noteref_284">284.</a></dt> + + <dd class="tei tei-notetext">H. R. Tate (District Commissioner, + East Africa Protectorate), <span class="tei tei-q">“The Native Law + of the Southern Gikuyu of British East Africa,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + African Society</span></span>, No. xxxv., April 1910, p. 243. See + further C. W. Hobley, <span class="tei tei-q">“Further Researches + into Kikuyu and Kamba Religious Beliefs and Customs,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Royal Anthropological Institute</span></span>, xli. (1911) + p. 408. According to Mr. Hobley it is only one particular sort of + snake, called <span class="tei tei-foreign"><span style= + "font-style: italic">nyamuyathi</span></span>, which is thought to + be the abode of a spirit and is treated with ceremonious respect by + the Akikuyu. Compare P. Cayzac, <span class="tei tei-q">“La + Religion des Kikuyu,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Anthropos</span></span>, v. (1910) p. 312; and + for more evidence of milk offered to serpents as embodiments of the + dead see E. de Pruyssenaere and H. W. Little, cited above, p. + <a href="#Pg083" class="tei tei-ref">83</a>, notes 1 and 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_285" name="note_285" + href="#noteref_285">285.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-hi"><span style="font-style: italic">The + Baganda</span></span> (London, 1911), pp. 320 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> My + friend Mr. Roscoe tells me that serpents are revered and fed with + milk by the Banyoro to the north of Uganda; but he cannot say + whether the creatures are supposed to be incarnations of the dead. + Some of the Gallas also regard serpents as sacred and offer milk to + them, but it is not said that they believe the reptiles to embody + the souls of the departed. See Rev. J. L. Krapf, <span class= + "tei tei-hi"><span style="font-style: italic">Travels, Researches + and Missionary Labours in Eastern Africa</span></span> (London, + 1860), pp. 77 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The negroes of Whydah in + Guinea likewise feed with milk the serpents which they worship. See + Thomas Astley's <span class="tei tei-hi"><span style= + "font-style: italic">New General Collection of Voyages and + Travels</span></span>, iii. (London, 1746) p. 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_286" name="note_286" + href="#noteref_286">286.</a></dt> + + <dd class="tei tei-notetext">L. Preller, <span class= + "tei tei-hi"><span style="font-style: italic">Römische + Mythologie</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (Berlin, 1881-1883), ii. + 196 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. Wissowa, <span class= + "tei tei-hi"><span style="font-style: italic">Religion und Kultus + der Römer</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Munich, 1912), pp. 176 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The worship of the + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">genius</span></span> was very popular in the + Roman Empire. See J. Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes Païens dans l'Empire + Romain</span></span>, Première Partie, i. (Paris, 1907) pp. 439 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_287" name="note_287" + href="#noteref_287">287.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxix. 72. Compare Seneca, <span class= + "tei tei-hi"><span style="font-style: italic">De Ira</span></span>, + iv. 31. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_288" name="note_288" + href="#noteref_288">288.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 5. 4; Hyginus, + <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 6; Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + iv. 563-603.</dd> + + <dt class="tei tei-notelabel"><a id="note_289" name="note_289" + href="#noteref_289">289.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Cleomenes</span></span>, 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_290" name="note_290" + href="#noteref_290">290.</a></dt> + + <dd class="tei tei-notetext">Porphyry, <span class= + "tei tei-hi"><span style="font-style: italic">De vita + Plotini</span></span>, p. 103, Didot edition (appended to the lives + of Diogenes Laertius).</dd> + + <dt class="tei tei-notelabel"><a id="note_291" name="note_291" + href="#noteref_291">291.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Cleomenes</span></span>, 39; Scholiast on + Aristophanes, <span class="tei tei-hi"><span style= + "font-style: italic">Plutus</span></span>, 733.</dd> + + <dt class="tei tei-notelabel"><a id="note_292" name="note_292" + href="#noteref_292">292.</a></dt> + + <dd class="tei tei-notetext">Herodotus, viii. 41; Plutarch, + <span class="tei tei-hi"><span style= + "font-style: italic">Themistocles</span></span>, 10; Aristophanes, + <span class="tei tei-hi"><span style= + "font-style: italic">Lysistra</span></span>, 758 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with the Scholium; Philostratus, <span class= + "tei tei-hi"><span style="font-style: italic">Imag.</span></span> + ii. 17. 6. See further my note on Pausanias, i, 18, 2 (vol. ii. pp. + 168 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_293" name="note_293" + href="#noteref_293">293.</a></dt> + + <dd class="tei tei-notetext">Sophocles, <span class= + "tei tei-hi"><span style= + "font-style: italic">Electra</span></span>, 893 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Euripides, <span class="tei tei-hi"><span style= + "font-style: italic">Orestes</span></span>, 112 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_294" name="note_294" + href="#noteref_294">294.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Mittheilungen des Deutsch. Archäo log. + Institutes in Athen</span></span>, iv. (1879) pl. viii. Compare + <span class="tei tei-hi"><span style= + "font-style: italic">ib.</span></span> pp. 135 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 162 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_295" name="note_295" + href="#noteref_295">295.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg084" class= + "tei tei-ref">84</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_296" name="note_296" + href="#noteref_296">296.</a></dt> + + <dd class="tei tei-notetext">E. de Pruyssenaere, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span> + (above, p. <a href="#Pg083" class="tei tei-ref">83</a>, note + 1).</dd> + + <dt class="tei tei-notelabel"><a id="note_297" name="note_297" + href="#noteref_297">297.</a></dt> + + <dd class="tei tei-notetext">See C. O. Müller, <span class= + "tei tei-hi"><span style="font-style: italic">Denkmäler der alten + Kunst</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Göttingen, 1854), pl. lxi. + with the corresponding text in vol. i. (where the eccentric system + of paging adopted renders references to it practically useless). In + these groups the female figure is commonly, and perhaps correctly, + interpreted as the Goddess of Health (Hygieia). It is to be + remembered that Hygieia was deemed a daughter of the serpent-god + Aesculapius (Pausanias i. 23. 4), and was constantly associated + with him in ritual and art. See, for example, Pausanias, i. 40. 6, + ii. 4. 5, ii. 11. 6, ii. 23. 4, ii. 27. 6, iii. 22. 13, v. 20. 3, + v. 26. 2, vii. 23. 7, viii. 28. 1, viii. 31. 1, viii. 32. 4, viii. + 47. 1. The snake-entwined goddess whose image was found in a + prehistoric shrine at Gournia in Crete may have been a predecessor + of the serpent-feeding Hygieia. See R. M. Burrows, <span class= + "tei tei-hi"><span style="font-style: italic">The Discoveries in + Crete</span></span> (London, 1907), pp. 137 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + snakes, which were the regular symbol of the Furies, may have been + originally nothing but the emblems or rather embodiments of the + dead; and the Furies themselves may, like Aesculapius, have been + developed out of the reptiles, sloughing off their serpent skins + through the anthropomorphic tendency of Greek thought.</dd> + + <dt class="tei tei-notelabel"><a id="note_298" name="note_298" + href="#noteref_298">298.</a></dt> + + <dd class="tei tei-notetext">Scholia on Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Dial. + Meretr.</span></span> ii. (<span class="tei tei-hi"><span style= + "font-style: italic">Scholia in Lucianum</span></span>, ed. H. + Rabe, Leipsic, 1906, pp. 275 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). As to the Thesmophoria, + see my article, <span class="tei tei-q">“Thesmophoria,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia + Britannica</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">9</span></span> xxiii. 295 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style="font-style: italic">Spirits + of the Corn and of the Wild</span></span>, ii. 17 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_299" name="note_299" + href="#noteref_299">299.</a></dt> + + <dd class="tei tei-notetext">A. S. Gatschet, <span class= + "tei tei-hi"><span style="font-style: italic">The Klamath Indians + of South-Western Oregon</span></span> (Washington, 1890), p. + xcii.</dd> + + <dt class="tei tei-notelabel"><a id="note_300" name="note_300" + href="#noteref_300">300.</a></dt> + + <dd class="tei tei-notetext">Washington Matthews, <span class= + "tei tei-q">“Myths of Gestation and Parturition,”</span> + <span class="tei tei-hi"><span style="font-style: italic">American + Anthropologist</span></span>, New Series, iv. (New York, 1902) p. + 738.</dd> + + <dt class="tei tei-notelabel"><a id="note_301" name="note_301" + href="#noteref_301">301.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Central Provinces, Ethnographic + Survey</span></span>, iii. <span class="tei tei-hi"><span style= + "font-style: italic">Draft Articles on Forest Tribes</span></span> + (Allahabad, 1907), p. 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_302" name="note_302" + href="#noteref_302">302.</a></dt> + + <dd class="tei tei-notetext">J. J. M. de Groot, <span class= + "tei tei-hi"><span style="font-style: italic">The Religious System + of China</span></span>, v. (Leyden, 1907) pp. 536 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_303" name="note_303" + href="#noteref_303">303.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Natives of Northern + India</span></span> (London, 1907), p. 232.</dd> + + <dt class="tei tei-notelabel"><a id="note_304" name="note_304" + href="#noteref_304">304.</a></dt> + + <dd class="tei tei-notetext">J. Spieth, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span> (Berlin, 1906), p. 796.</dd> + + <dt class="tei tei-notelabel"><a id="note_305" name="note_305" + href="#noteref_305">305.</a></dt> + + <dd class="tei tei-notetext">J. E. Erskine, <span class= + "tei tei-hi"><span style="font-style: italic">Journal of a Cruise + among the Islands of the Western Pacific</span></span> (London, + 1853), pp. 245 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_306" name="note_306" + href="#noteref_306">306.</a></dt> + + <dd class="tei tei-notetext">Persons initiated into the mysteries + of Sabazius had a serpent drawn through the bosom of their robes, + and the reptile was identified with the god (ὁ διὰ κόλπου θέος, + Clement of Alexandria, <span class="tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 16, p. 14, ed. + Potter). This may be a trace of the belief that women can be + impregnated by serpents, though it does not appear that the + ceremony was performed only on women.</dd> + + <dt class="tei tei-notelabel"><a id="note_307" name="note_307" + href="#noteref_307">307.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg078" class= + "tei tei-ref">78</a>. Among the South Slavs women go to graves to + get children. See below, p. <a href="#Pg096" class= + "tei tei-ref">96</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_308" name="note_308" + href="#noteref_308">308.</a></dt> + + <dd class="tei tei-notetext">S. I. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive Semitic + Religion To-day</span></span>, pp. 115 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_309" name="note_309" + href="#noteref_309">309.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-hi"><span style="font-style: italic">Het Animisme in den + Indischen Archipel</span></span> (The Hague, 1906), P. 398.</dd> + + <dt class="tei tei-notelabel"><a id="note_310" name="note_310" + href="#noteref_310">310.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Relations des Jésuites</span></span>, 1636, p. + 130 (Canadian reprint, Quebec, 1858). A similar custom was + practised for a similar reason by the Musquakie Indians. See Miss + Mary Alicia Owen, <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore of the Musquakie Indians of North + America</span></span> (London, 1904), pp. 22 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 86. Some of the instances here given have been already cited by Mr. + J. E. King, who suggests, with much probability, that the special + modes of burial adopted for infants in various parts of the world + may often have been intended to ensure their rebirth. See J. E. + King, <span class="tei tei-q">“Infant Burial,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Classical + Review</span></span>, xvii. (1903) pp. 83 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> For + a large collection of evidence as to the belief in the + reincarnation of the dead, see E. S. Hartland, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive + Paternity</span></span> (London, 1909-1910), i. 156 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_311" name="note_311" + href="#noteref_311">311.</a></dt> + + <dd class="tei tei-notetext">Mary H. Kingsley, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in West + Africa</span></span> (London, 1897), p. 478.</dd> + + <dt class="tei tei-notelabel"><a id="note_312" name="note_312" + href="#noteref_312">312.</a></dt> + + <dd class="tei tei-notetext">Rev. John H. Weeks, <span class= + "tei tei-q">“Notes on some Customs of the Lower Congo + People,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xix. (1908) p. + 422.</dd> + + <dt class="tei tei-notelabel"><a id="note_313" name="note_313" + href="#noteref_313">313.</a></dt> + + <dd class="tei tei-notetext">Th. Masui, <span class= + "tei tei-hi"><span style="font-style: italic">Guide de la Section + de l'État Indépendant du Congo à l'Exposition de + Bruxelles-Tervueren en 1897</span></span> (Brussels, 1897), pp. 113 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_314" name="note_314" + href="#noteref_314">314.</a></dt> + + <dd class="tei tei-notetext">J. B. Purvis, <span class= + "tei tei-hi"><span style="font-style: italic">Through Uganda to + Mount Elgon</span></span> (London, 1909), pp. 302 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> As + to the Bagishu or Bageshu and their practice of throwing out the + dead, see Rev. J. Roscoe, <span class="tei tei-q">“Notes on the + Bageshu,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Royal Anthropological + Institute</span></span>, xxxix. (1909) pp. 181 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_315" name="note_315" + href="#noteref_315">315.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-hi"><span style="font-style: italic">The + Baganda</span></span> (London, 1911), pp. 46 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Women adopted a like precaution at the grave of twins to prevent + the ghosts of the twins from entering into them and being born + again (<span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, pp. 124 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + The Baganda always strangled children that were born feet first and + buried their bodies at cross-roads. The heaps of sticks or grass + thrown on these graves by passing women and girls rose in time into + mounds large enough to deflect the path and to attract the notice + of travellers. See J. Roscoe, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 126 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 289.</dd> + + <dt class="tei tei-notelabel"><a id="note_316" name="note_316" + href="#noteref_316">316.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 126 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In the Senegal and Niger + region of Western Africa it is said to be commonly believed by + women that they can conceive without any carnal knowledge of a man. + See Maurice Delafosse, <span class="tei tei-hi"><span style= + "font-style: italic">Haut-Sénégal-Niger, Le Pays, les Peuples, les + Langues, l'Histoire, les Civilisations</span></span> (Paris, 1912), + iii. 171.</dd> + + <dt class="tei tei-notelabel"><a id="note_317" name="note_317" + href="#noteref_317">317.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-hi"><span style="font-style: italic">The + Baganda</span></span>, pp. 47 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">Totemism and + Exogamy</span></span>, ii. 506 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> As + to the custom of depositing the afterbirths of children at the foot + of banana (plantain) trees, see J. Roscoe, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 52, 54 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_318" name="note_318" + href="#noteref_318">318.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Natives of Northern + India</span></span> (London, 1907), p. 202. As to the Hindoo custom + of burying infants but burning older persons, see <span class= + "tei tei-hi"><span style="font-style: italic">The Belief in + Immortality and the Worship of the Dead</span></span>, i. 162 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_319" name="note_319" + href="#noteref_319">319.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Census of India, 1911</span></span>, vol. xiv. + <span class="tei tei-hi"><span style= + "font-style: italic">Punjab</span></span>, Part i., Report, by + Pandit Harikishan Kaul (Lahore, 1912), p. 299.</dd> + + <dt class="tei tei-notelabel"><a id="note_320" name="note_320" + href="#noteref_320">320.</a></dt> + + <dd class="tei tei-notetext">E. M. Gordon, <span class= + "tei tei-hi"><span style="font-style: italic">Indian Folk + Tales</span></span> (London, 1908), p. 49. Other explanations of + the custom are reported by the writer, but the original motive was + probably a desire to secure the reincarnation of the dead child in + the mother.</dd> + + <dt class="tei tei-notelabel"><a id="note_321" name="note_321" + href="#noteref_321">321.</a></dt> + + <dd class="tei tei-notetext">E. M. Gordon, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 50 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_322" name="note_322" + href="#noteref_322">322.</a></dt> + + <dd class="tei tei-notetext">E. Thurston, <span class= + "tei tei-hi"><span style="font-style: italic">Ethnographic Notes in + Southern India</span></span> (Madras, 1906), p. 155; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Castes + and Tribes of Southern India</span></span> (Madras, 1909), iv. + 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_323" name="note_323" + href="#noteref_323">323.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Natives of Northern + India</span></span>, p. 202; <span class="tei tei-hi"><span style= + "font-style: italic">Census of India, 1901</span></span>, vol. + xvii. <span class="tei tei-hi"><span style= + "font-style: italic">Punjab</span></span>, Part i., Report, by H. + A. Rose (Simla, 1902), pp. 213 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_324" name="note_324" + href="#noteref_324">324.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Census of India, 1901</span></span>, vol. + xiii. <span class="tei tei-hi"><span style= + "font-style: italic">Central Provinces</span></span>, Part i., + Report, by R. V. Russell (Nagpur, 1902), p. 93.</dd> + + <dt class="tei tei-notelabel"><a id="note_325" name="note_325" + href="#noteref_325">325.</a></dt> + + <dd class="tei tei-notetext">For stories of such virgin births see + Comte H. de Charency, <span class="tei tei-hi"><span style= + "font-style: italic">Le folklore dans les deux Mondes</span></span> + (Paris, 1894), pp. 121-256; E. S. Hartland, <span class= + "tei tei-hi"><span style="font-style: italic">The Legend of + Perseus</span></span>, vol. i. (London, 1894) pp. 71 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + and my note on Pausanias vii. 17. 11 (vol. iv. pp. 138-140). To the + instances there cited by me add: A. Thevet, <span class= + "tei tei-hi"><span style="font-style: italic">Cosmographie + Universelle</span></span> (Paris, 1575), ii. 918 [wrongly numbered + 952]; K. von den Steinen, <span class="tei tei-hi"><span style= + "font-style: italic">Unter den Naturvölkern + Zentral-Brasiliens</span></span> (Berlin, 1884), pp. 370, 373; H. + A. Coudreau, <span class="tei tei-hi"><span style= + "font-style: italic">La France Equinoxiale</span></span>, ii. + (Paris, 1887) pp. 184 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">Relations des + Jésuites</span></span>, 1637, pp. 123 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (Canadian reprint, Quebec, 1858); Franz Boas, <span class= + "tei tei-hi"><span style="font-style: italic">Indianische Sagen von + der Nord-Pacifischen Küste Amerikas</span></span> (Berlin, 1895), + pp. 311 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; A. G. Morice, <span class= + "tei tei-hi"><span style="font-style: italic">Au pays de l'Ours + Noir</span></span> (Paris and Lyons, 1897), p. 153; A. Raffray, + <span class="tei tei-q">“Voyage à la côte nord de la Nouvelle + Guinée,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin de la Société de + Géographie</span></span> (Paris), VI<span class= + "tei tei-hi"><span style="vertical-align: super">e</span></span> + Série, xv. (1878) pp. 392 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. L. van der Toorn, + <span class="tei tei-q">“Het animisme bij den Minangkabauer der + Padangsche Bovenlanden,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bijdragen tot de + Taal- Land- en Volkenkunde van Nederlandsch-Indië</span></span>, + xxxix. (1890) p. 78; E. Aymonier, <span class="tei tei-q">“Les + Tchames et leurs religions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue de l'Histoire + des Religions</span></span>, xxiv. (1901) pp. 215 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Major P. R. T. Gurdon, <span class="tei tei-hi"><span style= + "font-style: italic">The Khasis</span></span> (London, 1907), p. + 195. In some stories the conception is brought about not by eating + food but by drinking water. But the principle is the same.</dd> + + <dt class="tei tei-notelabel"><a id="note_326" name="note_326" + href="#noteref_326">326.</a></dt> + + <dd class="tei tei-notetext">F. S. Krauss, <span class= + "tei tei-hi"><span style="font-style: italic">Sitte und Brauch der + Süd-Slaven</span></span> (Vienna, 1885), p. 531.</dd> + + <dt class="tei tei-notelabel"><a id="note_327" name="note_327" + href="#noteref_327">327.</a></dt> + + <dd class="tei tei-notetext">Ch. Keysser, <span class= + "tei tei-q">“Aus dem Leben der Kaileute,”</span> in R. Neuhauss's + <span class="tei tei-hi"><span style="font-style: italic">Deutsch + Neu-Guinea</span></span>, iii. (Berlin, 1911) p. 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_328" name="note_328" + href="#noteref_328">328.</a></dt> + + <dd class="tei tei-notetext">W. H. R. Rivers, <span class= + "tei tei-q">“Totemism in Polynesia and Melanesia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Royal Anthropological Institute</span></span>, xxxix. (1909) + pp. 173-175. Compare <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, ii. 89 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> As to this Melanesian + belief that animals can enter into women and be born from them as + human children with animal characteristics, Dr. Rivers observes (p. + 174): <span class="tei tei-q">“It was clear that this belief was + not accompanied by any ignorance of the physical <span class= + "tei tei-foreign"><span style= + "font-style: italic">rôle</span></span> of the human father, and + that the father played the same part in conception as in cases of + birth unaccompanied by an animal appearance. We found it impossible + to get definitely the belief as to the nature of the influence + exerted by the animal on the woman, but it must be remembered that + any belief of this kind can hardly have escaped the many years of + European influence and Christian teaching which the people of this + group have received. It is doubtful whether even a prolonged + investigation of this point could now elicit the original belief of + the people about the nature of the influence.”</span> To me it + seems that the belief described by Dr. Rivers in the text is + incompatible with the recognition of human fatherhood as a + necessary condition for the birth of children, and that though the + people may now recognize that necessity, perhaps as a result of + intercourse with Europeans, they certainly cannot have recognized + it at the time when the belief in question originated.</dd> + + <dt class="tei tei-notelabel"><a id="note_329" name="note_329" + href="#noteref_329">329.</a></dt> + + <dd class="tei tei-notetext">Baldwin Spencer and F. J. Gillen, + <span class="tei tei-hi"><span style="font-style: italic">Northern + Tribes of Central Australia</span></span> (London, 1904), p. 330, + compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + pp. xi, 145, 147-151, 155 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 161 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 169 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 173 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 174-176, 606; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Native Tribes of + Central Australia</span></span> (London, 1899), pp. 52, 123-125, + 126, 132 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 265, 335-338.</dd> + + <dt class="tei tei-notelabel"><a id="note_330" name="note_330" + href="#noteref_330">330.</a></dt> + + <dd class="tei tei-notetext">B. Spencer and F. J. Gillen, + <span class="tei tei-hi"><span style="font-style: italic">Northern + Tribes of Central Australia</span></span>, pp. 162, 330 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_331" name="note_331" + href="#noteref_331">331.</a></dt> + + <dd class="tei tei-notetext">B. Spencer and F. J. Gillen, + <span class="tei tei-hi"><span style="font-style: italic">Native + Tribes of Central Australia</span></span>, pp. 337 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_332" name="note_332" + href="#noteref_332">332.</a></dt> + + <dd class="tei tei-notetext">W. Baldwin Spencer, <span class= + "tei tei-hi"><span style="font-style: italic">An Introduction to + the Study of Certain Native Tribes of the Northern + Territory</span></span> (Melbourne, 1912), p. 6: <span class= + "tei tei-q">“The two fundamental beliefs of reincarnation and of + children not being of necessity the result of sexual intercourse, + are firmly held by the tribes in their normal wild state. There is + no doubt whatever of this, and we now know that these two beliefs + extend through all the tribes northwards to Katherine Creek and + eastwards to the Gulf of Carpentaria.”</span> In a letter (dated + Melbourne, July 27th, 1913) Professor Baldwin Spencer writes to me + that the natives on the Alligator River in the Northern Territory + <span class="tei tei-q">“have detailed traditions—as also have all + the tribes—of how great ancestors wandered over the country leaving + numbers of spirit children behind them who have been reincarnated + time after time. They know who everyone is a reincarnation of, as + the names are perpetuated.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_333" name="note_333" + href="#noteref_333">333.</a></dt> + + <dd class="tei tei-notetext">W. Baldwin Spencer, <span class= + "tei tei-hi"><span style="font-style: italic">An Introduction to + the Study of Certain Native Tribes of the Northern + Territory</span></span> (Melbourne, 1912), pp. 41-45.</dd> + + <dt class="tei tei-notelabel"><a id="note_334" name="note_334" + href="#noteref_334">334.</a></dt> + + <dd class="tei tei-notetext">Walter E. Roth, <span class= + "tei tei-hi"><span style="font-style: italic">North Queensland + Ethnography</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">Bulletin</span></span> No. 5, <span class= + "tei tei-hi"><span style="font-style: italic">Superstition, Magic, + and Medicine</span></span> (Brisbane, 1903), pp. 22, § 81.</dd> + + <dt class="tei tei-notelabel"><a id="note_335" name="note_335" + href="#noteref_335">335.</a></dt> + + <dd class="tei tei-notetext">Walter E. Roth, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 23, § 82.</dd> + + <dt class="tei tei-notelabel"><a id="note_336" name="note_336" + href="#noteref_336">336.</a></dt> + + <dd class="tei tei-notetext">Walter E. Roth, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 23, § 83. Mr. Roth adds, very justly: + <span class="tei tei-q">“When it is remembered that as a rule in + all these Northern tribes, a little girl may be given to and will + live with her spouse as wife long before she reaches the stage of + puberty—the relationship of which to fecundity is not + recognised—the idea of conception not being necessarily due to + sexual connection becomes partly intelligible.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_337" name="note_337" + href="#noteref_337">337.</a></dt> + + <dd class="tei tei-notetext">The Bishop of North Queensland (Dr. + Frodsham) in a letter to me, dated Bishop's Lodge, Townsville, + Queensland, July 9th, 1909. The Bishop's authority for the + statement is the Rev. C. W. Morrison, M.A., acting head of the + Yarrubah Mission. In the same letter Dr. Frodsham, speaking from + personal observation, refers to <span class="tei tei-q">“the + belief, practically universal among the northern tribes, that + copulation is not the cause of conception.”</span> See J. G. + Frazer, <span class="tei tei-q">“Beliefs and Customs of the + Australian Aborigines,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Folk-lore</span></span>, + xx. (1909) pp. 350-352; <span class="tei tei-hi"><span style= + "font-style: italic">Man</span></span>, ix. (1909) pp. 145-147; + <span class="tei tei-hi"><span style="font-style: italic">Totemism + and Exogamy</span></span>, i. 577 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_338" name="note_338" + href="#noteref_338">338.</a></dt> + + <dd class="tei tei-notetext">Herbert Basedow, <span class= + "tei tei-hi"><span style="font-style: italic">Anthropological Notes + on the Western Coastal Tribes of the Northern Territory of South + Australia</span></span>, pp. 4 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (separate reprint from the <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Royal Society of South + Australia</span></span>, vol. xxxi. 1907).</dd> + + <dt class="tei tei-notelabel"><a id="note_339" name="note_339" + href="#noteref_339">339.</a></dt> + + <dd class="tei tei-notetext">A. R. Brown, <span class= + "tei tei-q">“Beliefs concerning Childbirth in some Australian + Tribes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Man</span></span>, xii. (1912) pp. 180 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“Three Tribes of Western Australia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Royal Anthropological Institute</span></span>, xliii. (1913) + p. 168.</dd> + + <dt class="tei tei-notelabel"><a id="note_340" name="note_340" + href="#noteref_340">340.</a></dt> + + <dd class="tei tei-notetext">Those who desire to pursue this + subject further may consult with advantage Mr. E. S. Hartland's + learned treatise <span class="tei tei-hi"><span style= + "font-style: italic">Primitive Paternity</span></span> (London, + 1909-1910), which contains an ample collection of facts and a + careful discussion of them. Elsewhere I have argued that the + primitive ignorance of paternity furnishes the key to the origin of + totemism. See <span class="tei tei-hi"><span style= + "font-style: italic">Totemism and Exogamy</span></span>, i. 155 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, iv. 40 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_341" name="note_341" + href="#noteref_341">341.</a></dt> + + <dd class="tei tei-notetext">Jeremiah ii. 27. The ancient Greeks + seem also to have had a notion that men were sprung from trees or + rocks. See Homer, <span class="tei tei-hi"><span style= + "font-style: italic">Od.</span></span> xix. 163; F. G. Welcker, + <span class="tei tei-hi"><span style= + "font-style: italic">Griechische Götterlehre</span></span> + (Göttingen, 1857-1862), i. 777 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + A. B. Cook, <span class="tei tei-q">“Oak and Rock,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Classical + Review</span></span>, xv. (1901) pp. 322 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_342" name="note_342" + href="#noteref_342">342.</a></dt> + + <dd class="tei tei-notetext">The <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">ashera</span></span> and the <span lang="he" + class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">masseba</span></span>. See 1 Kings xiv. 23; 2 + Kings xviii. 4, xxiii. 14; Micah v. 13 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> (in + Hebrew, 12 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>); Deuteronomy xvi. 21 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. Robertson Smith, + <span class="tei tei-hi"><span style="font-style: italic">Religion + of the Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 187 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 203 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; G. F. Moore, in + <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">svv.</span></span>, <span class= + "tei tei-q">“Asherah”</span> and <span class= + "tei tei-q">“Massebah.”</span> In the early religion of Crete also + the two principal objects of worship seem to have been a sacred + tree and a sacred pillar. See A. J. Evans, <span class= + "tei tei-q">“Mycenaean Tree and Pillar Cult,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, xxi. (1901) pp. 99 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_343" name="note_343" + href="#noteref_343">343.</a></dt> + + <dd class="tei tei-notetext">As to conical images of Semitic + goddesses, see above, pp. <a href="#Pg034" class= + "tei tei-ref">34</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> The sacred pole + (<span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">asherah</span></span>) appears also to have + been by some people regarded as the embodiment of a goddess + (Astarte), not of a god. See above, p. <a href="#Pg018" class= + "tei tei-ref">18</a>, note 2. Among the Khasis of Assam the sacred + upright stones, which resemble the Semitic <span lang="he" class= + "tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">masseboth</span></span>, are regarded as + males, and the flat table-stones as female. See P. R. T. Gurdon, + <span class="tei tei-hi"><span style="font-style: italic">The + Khasis</span></span> (London, 1907), pp. 112 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 150 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> So in Nikunau, one of the + Gilbert Islands in the South Pacific, the natives had sandstone + slabs or pillars which represented gods and goddesses. <span class= + "tei tei-q">“If the stone slab represented a goddess it was not + placed erect, but laid down on the ground. Being a lady they + thought it would be cruel to make her stand so long.”</span> See G. + Turner, LL.D., <span class="tei tei-hi"><span style= + "font-style: italic">Samoa</span></span> (London, 1884), p. + 296.</dd> + + <dt class="tei tei-notelabel"><a id="note_344" name="note_344" + href="#noteref_344">344.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg091" class= + "tei tei-ref">91</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_345" name="note_345" + href="#noteref_345">345.</a></dt> + + <dd class="tei tei-notetext">As to the excavations at Gezer, see R. + A. Stewart Macalister, <span class="tei tei-hi"><span style= + "font-style: italic">Reports on the Excavation of + Gezer</span></span> (London, <span class="tei tei-hi"><span style= + "font-variant: small-caps">n.d.</span></span>), pp. 76-89 + (reprinted from the <span class="tei tei-hi"><span style= + "font-style: italic">Quarterly Statement of the Palestine + Exploration Fund</span></span>); <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Bible + Side-lights from the Mound of Gezer</span></span> (London, 1906), + pp. 57-67, 73-75. Professor Macalister now inclines to regard the + socketed stone as a laver rather than as the base of the sacred + pole. He supposes that the buried infants were first-born children + sacrificed in accordance with the ancient law of the dedication of + the first-born. The explanation which I have adopted in the text + agrees better with the uninjured state of the bodies, and it is + further confirmed by the result of the Austrian excavations at Tell + Ta'annek (Taanach) in Palestine, which seem to prove that there + children up to the age of two years were not buried in the family + graves but interred separately in jars. Some of these sepulchral + jars were deposited under or beside the houses, but many were + grouped round a rock-hewn altar in a different part of the hill. + There is nothing to indicate that any of the children were + sacrificed: the size of some of the skeletons precludes the idea + that they were slain at birth. Probably they all died natural + deaths, and the custom of burying them in or near the house or + beside an altar was intended to ensure their rebirth in the family. + See Dr. E. Sellin, <span class="tei tei-q">“Tell Ta'annek,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der Kaiser. Akademie der + Wissenschaften, Philosophisch-historische Klasse</span></span>, l. + (Vienna, 1904), No. iv. pp. 32-37, 96 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Compare W. W. Graf Baudissin, <span class="tei tei-hi"><span style= + "font-style: italic">Adonis und Esmun</span></span>, p. 59 + n.<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span>. I have to thank Professor + R. A. Stewart Macalister for kindly directing my attention to the + excavations at Tell Ta'annek (Taanach). It deserves to be mentioned + that in an enclosure close to the standing stones at Gezer, there + was found a bronze model of a cobra (R. A. Stewart Macalister, + <span class="tei tei-hi"><span style="font-style: italic">Bible + Side-lights</span></span>, p. 76). Perhaps the reptile was the + deity of the shrine, or an embodiment of an ancestral spirit.</dd> + + <dt class="tei tei-notelabel"><a id="note_346" name="note_346" + href="#noteref_346">346.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 166 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> See Note I., <span class= + "tei tei-q">“Moloch the King,”</span> at the end of this + volume.</dd> + + <dt class="tei tei-notelabel"><a id="note_347" name="note_347" + href="#noteref_347">347.</a></dt> + + <dd class="tei tei-notetext">Philo of Byblus, quoted by Eusebius, + <span class="tei tei-hi"><span style="font-style: italic">Praepar. + Evang.</span></span> i. 10. 29 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; 2 + Kings iii. 27.</dd> + + <dt class="tei tei-notelabel"><a id="note_348" name="note_348" + href="#noteref_348">348.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg015" class= + "tei tei-ref">15</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_349" name="note_349" + href="#noteref_349">349.</a></dt> + + <dd class="tei tei-notetext">Philo of Byblus, in <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, iii. pp. 569, + 570, 571. See above, p. <a href="#Pg013" class= + "tei tei-ref">13</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_350" name="note_350" + href="#noteref_350">350.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg016" class= + "tei tei-ref">16</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_351" name="note_351" + href="#noteref_351">351.</a></dt> + + <dd class="tei tei-notetext">Sophocles, <span class= + "tei tei-hi"><span style= + "font-style: italic">Trachiniae</span></span>, 1191 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, ii. 7. 7; Diodorus + Siculus, iv. 38; Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 36.</dd> + + <dt class="tei tei-notelabel"><a id="note_352" name="note_352" + href="#noteref_352">352.</a></dt> + + <dd class="tei tei-notetext">[S. Clementis Romani,] <span class= + "tei tei-hi"><span style= + "font-style: italic">Recognitiones</span></span>, x. 24, p. 233, + ed. E. G. Gersdorf (Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, i. + 1434).</dd> + + <dt class="tei tei-notelabel"><a id="note_353" name="note_353" + href="#noteref_353">353.</a></dt> + + <dd class="tei tei-notetext">Josephus, <span class= + "tei tei-hi"><span style="font-style: italic">Antiquit. + Jud.</span></span> viii. 5. 3, <span class= + "tei tei-hi"><span style="font-style: italic">Contra + Apionem</span></span>, i. 18. Whether the quadriennial festival of + Hercules at Tyre (2 Maccabees iv. 18-20) was a different + celebration, or only <span class="tei tei-q">“the awakening of + Melcarth,”</span> celebrated with unusual pomp once in four years, + we do not know.</dd> + + <dt class="tei tei-notelabel"><a id="note_354" name="note_354" + href="#noteref_354">354.</a></dt> + + <dd class="tei tei-notetext">Eudoxus of Cnidus, quoted by + Athenaeus, ix. 47, p. 392 <span class="tei tei-hi"><span style= + "font-variant: small-caps">d</span></span>, <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">e</span></span>. That the death and + resurrection of Melcarth were celebrated in an annual festival at + Tyre has been recognised by scholars. See Raoul-Rochette, + <span class="tei tei-q">“Sur l'Hercule Assyrien et + Phénicien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mémoires de l'Académie des Inscriptions et + Belles-Lettres</span></span>, xvii. Deuxième Partie (Paris, 1848), + pp. 25 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; H. Hubert et M. Mauss, + <span class="tei tei-q">“Essai sur le sacrifice,”</span> + <span class="tei tei-hi"><span style="font-style: italic">L'Année + Sociologique</span></span>, ii. (1899) pp. 122, 124; M. J. + Lagrange, <span class="tei tei-hi"><span style= + "font-style: italic">Études sur les Religions + Sémitiques</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 308-311. Iolaus is + identified by some modern scholars with Eshmun, a Phoenician and + Carthaginian deity about whom little is known. See F. C. Movers, + <span class="tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, i. (Bonn, 1841) pp. 536 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + F. Baethgen, <span class="tei tei-hi"><span style= + "font-style: italic">Beiträge zur semitischen + Religionsgeschichte</span></span> (Berlin, 1888), pp. 44 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; C. P. Tiele, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte der + Religion im Altertum</span></span> (Gotha, 1896-1903), i. 268; W. + W. Graf Baudissin, <span class="tei tei-hi"><span style= + "font-style: italic">Adonis und Esmun</span></span>, pp. 282 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_355" name="note_355" + href="#noteref_355">355.</a></dt> + + <dd class="tei tei-notetext">Zenobius, <span class= + "tei tei-hi"><span style="font-style: italic">Centur.</span></span> + v. 56 (<span class="tei tei-hi"><span style= + "font-style: italic">Paroemiographi Graeci</span></span>, ed. E. L. + Leutsch et F. G. Schneidewin, Göttingen, 1839-1851, vol. i. p. + 143).</dd> + + <dt class="tei tei-notelabel"><a id="note_356" name="note_356" + href="#noteref_356">356.</a></dt> + + <dd class="tei tei-notetext">Quails were perhaps burnt in honour of + the Cilician Hercules or Sandan at Tarsus. See below, p. <a href= + "#Pg126" class="tei tei-ref">126</a>, note 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_357" name="note_357" + href="#noteref_357">357.</a></dt> + + <dd class="tei tei-notetext">Alfred Newton, <span class= + "tei tei-hi"><span style="font-style: italic">Dictionary of + Birds</span></span> (London, 1893-96), p. 755.</dd> + + <dt class="tei tei-notelabel"><a id="note_358" name="note_358" + href="#noteref_358">358.</a></dt> + + <dd class="tei tei-notetext">H. B. Tristram, <span class= + "tei tei-hi"><span style="font-style: italic">The Fauna and Flora + of Palestine</span></span> (London, 1884), p. 124. For more + evidence as to the migration of quails see Aug. Dillmann's + commentary on Exodus xvi. 13, pp. 169 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + (Leipsic, 1880).</dd> + + <dt class="tei tei-notelabel"><a id="note_359" name="note_359" + href="#noteref_359">359.</a></dt> + + <dd class="tei tei-notetext">The Tyrian Hercules was said to be a + son of Zeus and Asteria (Eudoxus of Cnidus, quoted by Athenaeus, + ix. 47, p. 392 <span class="tei tei-hi"><span style= + "font-variant: small-caps">d</span></span>; Cicero, <span class= + "tei tei-hi"><span style="font-style: italic">De natura + deorum</span></span>, iii. 16. 42). As to the transformation of + Asteria into a quail see Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, i. 4. 1; J. + Tzetzes, <span class="tei tei-hi"><span style= + "font-style: italic">Schol. on Lycophron</span></span>, 401; + Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 53; Servius on Virgil, + <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> iii. 73. The name Asteria + may be a Greek form of Astarte. See W. W. Graf Baudissin, + <span class="tei tei-hi"><span style="font-style: italic">Adonis + und Esmun</span></span>, p. 307.</dd> + + <dt class="tei tei-notelabel"><a id="note_360" name="note_360" + href="#noteref_360">360.</a></dt> + + <dd class="tei tei-notetext">Quintus Curtius, iv. 2. 10; Arrian, + <span class="tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, ii. 24. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_361" name="note_361" + href="#noteref_361">361.</a></dt> + + <dd class="tei tei-notetext">Strabo, iii. 5. 5, pp. 169 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Mela, iii. 46; Scymnus + Chius, <span class="tei tei-hi"><span style= + "font-style: italic">Orbis Descriptio</span></span>, 159-161 + (<span class="tei tei-hi"><span style= + "font-style: italic">Geographi Graeci Minores</span></span>, ed. C. + Müller, i. 200 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_362" name="note_362" + href="#noteref_362">362.</a></dt> + + <dd class="tei tei-notetext">Silius Italicus, iii. 14-32; Mela, + iii. 46; Strabo, iii. 5. 3, 5, 7, pp. 169, 170, 172; Diodorus + Siculus, v. 20. 2; Philostratus, <span class= + "tei tei-hi"><span style="font-style: italic">Vita + Apollonii</span></span>, v. 4 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Appian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Hispanica</span></span>, 65. Compare Arrian, + <span class="tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, ii. 16. 4. That the + bones of Hercules were buried at Gades is mentioned by Mela + (<span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span>). Compare Arnobius, + <span class="tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, i. 36. In Italy women were not allowed to + participate in sacrifices offered to Hercules (Aulus Gellius, xi. + 6. 2; Macrobius, <span class="tei tei-hi"><span style= + "font-style: italic">Saturn.</span></span> i. 12. 28; Sextus + Aurelius Victor, <span class="tei tei-hi"><span style= + "font-style: italic">De origine gentis Romanae</span></span>, vi. + 6; Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Quaestiones Romanae</span></span>, 60). + Whether the priests of Melcarth at Gades were celibate, or had only + to observe continence at certain seasons, does not appear. At Tyre + the priest of Melcarth might be married (Justin, xviii. 4. 5). The + worship of Melcarth under the name of Hercules continued to + flourish in the south of Spain down to the time of the Roman + Empire. See J. Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes païens dans l'Empire + Romain</span></span>, Première Partie, i. (Paris, 1907) pp. 400 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_363" name="note_363" + href="#noteref_363">363.</a></dt> + + <dd class="tei tei-notetext">Livy, xxi. 21. 9, 22. 5-9; Cicero, + <span class="tei tei-hi"><span style="font-style: italic">De + Divinatione</span></span>, i. 24. 49; Silius Italicus, iii. 1 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 158 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_364" name="note_364" + href="#noteref_364">364.</a></dt> + + <dd class="tei tei-notetext">Pausanias, x. 4. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_365" name="note_365" + href="#noteref_365">365.</a></dt> + + <dd class="tei tei-notetext">B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 674; G. A. Cooke, + <span class="tei tei-hi"><span style="font-style: italic">Text-Book + of North-Semitic Inscriptions</span></span>, p. 351.</dd> + + <dt class="tei tei-notelabel"><a id="note_366" name="note_366" + href="#noteref_366">366.</a></dt> + + <dd class="tei tei-notetext">F. Imhoof-Blumer and P. Gardner, + <span class="tei tei-hi"><span style= + "font-style: italic">Numismatic Commentary on + Pausanias</span></span>, pp. 10-12, with pl. A; Stoll, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Melikertes,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 2634.</dd> + + <dt class="tei tei-notelabel"><a id="note_367" name="note_367" + href="#noteref_367">367.</a></dt> + + <dd class="tei tei-notetext">Justin, xviii. 6. 1-7; Virgil, + <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> iv. 473 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + v. i. <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Fasti</span></span>, + iii. 545 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Timaeus, in <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, i. 197. + Compare W. Robertson Smith, <span class="tei tei-hi"><span style= + "font-style: italic">Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 373 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The name of Dido has been plausibly derived by Gesenius, Movers, E. + Meyer, and A. H. Sayce from the Semitic <span class= + "tei tei-foreign"><span style= + "font-style: italic">dôd</span></span>, <span class= + "tei tei-q">“beloved.”</span> See F. C. Movers, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, i. 616; Meltzer, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Dido,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, i. 1017 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; A. + H. Sayce, <span class="tei tei-hi"><span style= + "font-style: italic">Lectures on the Religion of the Ancient + Babylonians</span></span> (London and Edinburgh, 1887), pp. 56 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> If they are right, the + divine character of Dido becomes more probable than ever, since + <span class="tei tei-q">“the Beloved”</span> (<span class= + "tei tei-foreign"><span style= + "font-style: italic">Dodah</span></span>) seems to have been a + title of a Semitic goddess, perhaps Astarte. See above, p. <a href= + "#Pg020" class="tei tei-ref">20</a>, note 2. According to Varro it + was not Dido but her sister Anna who slew herself on a pyre for + love of Aeneas (Servius on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + iv. 682).</dd> + + <dt class="tei tei-notelabel"><a id="note_368" name="note_368" + href="#noteref_368">368.</a></dt> + + <dd class="tei tei-notetext">Justin, xviii. 6. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_369" name="note_369" + href="#noteref_369">369.</a></dt> + + <dd class="tei tei-notetext">Silius Italicus, i. 81 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_370" name="note_370" + href="#noteref_370">370.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg016" class= + "tei tei-ref">16</a>, <a href="#Pg110" class="tei tei-ref">110</a> + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_371" name="note_371" + href="#noteref_371">371.</a></dt> + + <dd class="tei tei-notetext">Ezekiel xxviii. 14, compare 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_372" name="note_372" + href="#noteref_372">372.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Balder the Beautiful</span></span>, ii. 1 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> But, as I have there + pointed out, there are grounds for thinking that the custom of + walking over fire is not a substitute for human sacrifice, but + merely a stringent form of purification. On fire as a purificatory + agent see below, pp. <a href="#Pg179" class="tei tei-ref">179</a> + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, <a href="#Pg188" class= + "tei tei-ref">188</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_373" name="note_373" + href="#noteref_373">373.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 2. 7, p. 537. In Greece + itself accused persons used to prove their innocence by walking + through fire (Sophocles, <span class="tei tei-hi"><span style= + "font-style: italic">Antigone</span></span>, 264 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with Jebb's note). Possibly the fire-walk of the priestesses at + Castabala was designed to test their chastity. For this purpose the + priests and priestesses of the Tshi-speaking people of the Gold + Coast submit to an ordeal, standing one by one in a narrow circle + of fire. This <span class="tei tei-q">“is supposed to show whether + they have remained pure, and refrained from sexual intercourse, + during the period of retirement, and so are worthy of inspiration + by the gods. If they are pure they will receive no injury and + suffer no pain from the fire”</span> (A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Tshi-speaking + Peoples of the Gold Coast</span></span>, London, 1887, p. 138). + These cases favour the purificatory explanation of the + fire-walk.</dd> + + <dt class="tei tei-notelabel"><a id="note_374" name="note_374" + href="#noteref_374">374.</a></dt> + + <dd class="tei tei-notetext">Euripides, <span class= + "tei tei-hi"><span style="font-style: italic">Iphigenia in + Tauris</span></span>, 621-626. Compare Diodorus Siculus, xx. 14. + 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_375" name="note_375" + href="#noteref_375">375.</a></dt> + + <dd class="tei tei-notetext">Herodotus, vii. 167. This was the + Carthaginian version of the story. According to another account, + Hamilcar was killed by the Greek cavalry (Diodorus Siculus, xi. 22. + 1). His worship at Carthage is mentioned by Athenagoras + (<span class="tei tei-hi"><span style= + "font-style: italic">Supplicatio pro Christianis</span></span>, p. + 64, ed. J. C. T. Otto, Jena, 1857.) I have called Hamilcar a king + in accordance with the usage of Greek writers (Herodotus, vii. 165 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Aristotle, <span class= + "tei tei-hi"><span style= + "font-style: italic">Politics</span></span>, ii. 11; Polybius, vi. + 51; Diodorus Siculus, xiv. 54. 5). But the <span class= + "tei tei-foreign"><span style= + "font-style: italic">suffetes</span></span>, or supreme + magistrates, of Carthage were two in number; whether they were + elected for a year or for life seems to be doubtful. Cornelius + Nepos, who calls them kings, says that they were elected annually + (<span class="tei tei-hi"><span style= + "font-style: italic">Hannibal</span></span>, vii. 4), and Livy + (xxx. 7. 5) compares them to the consuls; but Cicero (<span class= + "tei tei-hi"><span style="font-style: italic">De re + publica</span></span>, ii. 23. 42 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>) + seems to imply that they held office for life. See G. A. Cooke, + <span class="tei tei-hi"><span style="font-style: italic">Text-book + of North-Semitic Inscriptions</span></span>, pp. 115 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_376" name="note_376" + href="#noteref_376">376.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Amores</span></span>, + 1 and 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_377" name="note_377" + href="#noteref_377">377.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg032" class= + "tei tei-ref">32</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_378" name="note_378" + href="#noteref_378">378.</a></dt> + + <dd class="tei tei-notetext">G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-book of + North-Semitic Inscriptions</span></span>, Nos. 23 and 29, PP. 73, + 83 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, with the notes on pp. 81, + 84.</dd> + + <dt class="tei tei-notelabel"><a id="note_379" name="note_379" + href="#noteref_379">379.</a></dt> + + <dd class="tei tei-notetext">G. Perrot et Ch. Chipiez, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Art + dans l'Antiquité</span></span>, iii. 566-578. The colossal statue + found at Amathus may be related, directly or indirectly, to the + Egyptian god Bes, who is represented as a sturdy misshapen dwarf, + wearing round his body the skin of a beast of the panther tribe, + with its tail hanging down. See E. A. Wallis Budge, <span class= + "tei tei-hi"><span style="font-style: italic">The Gods of the + Egyptians</span></span> (London, 1904), ii. 284 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + A. Wiedemann, <span class="tei tei-hi"><span style= + "font-style: italic">Religion of the Ancient + Egyptians</span></span> (London, 1897), pp. 159 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + A. Furtwängler, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Herakles,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, i. 2143 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_380" name="note_380" + href="#noteref_380">380.</a></dt> + + <dd class="tei tei-notetext">However, human victims were burned at + Salamis in Cyprus. See below, p. <a href="#Pg145" class= + "tei tei-ref">145</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_381" name="note_381" + href="#noteref_381">381.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg041" class= + "tei tei-ref">41</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_382" name="note_382" + href="#noteref_382">382.</a></dt> + + <dd class="tei tei-notetext">For traces of Phoenician influence in + Cilicia see F. C. Movers, <span class="tei tei-hi"><span style= + "font-style: italic">Die Phoenizier</span></span>, ii. 2, pp. + 167-174, 207 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Herodotus says (vii. 91) + that the Cilicians were named after Cilix, a son of the Phoenician + Agenor.</dd> + + <dt class="tei tei-notelabel"><a id="note_383" name="note_383" + href="#noteref_383">383.</a></dt> + + <dd class="tei tei-notetext">As to the fertility and the climate of + the plain of Tarsus, which is now very malarious, see E. J. Davis, + <span class="tei tei-hi"><span style="font-style: italic">Life in + Asiatic Turkey</span></span> (London, 1879), chaps. i.-vii. The + gardens for miles round the city are very lovely, but wild and + neglected, full of magnificent trees, especially fine oak, ash, + orange, and lemon-trees. The vines run to the top of the highest + branches, and almost every garden resounds with the song of the + nightingale (E. J. Davis, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 35).</dd> + + <dt class="tei tei-notelabel"><a id="note_384" name="note_384" + href="#noteref_384">384.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 5. 13, pp. 673 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_385" name="note_385" + href="#noteref_385">385.</a></dt> + + <dd class="tei tei-notetext">Dio Chrysostom, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> + xxxiii. vol. ii. pp. 14 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 17, ed. L. Dindorf + (Leipsic, 1857).</dd> + + <dt class="tei tei-notelabel"><a id="note_386" name="note_386" + href="#noteref_386">386.</a></dt> + + <dd class="tei tei-notetext">F. C. Movers, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, ii. 2, pp. 171 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; P. + Gardner, <span class="tei tei-hi"><span style= + "font-style: italic">Types of Greek Coins</span></span> (Cambridge, + 1883), pl. x. Nos. 29, 30; B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 614; G. F. Hill, + <span class="tei tei-hi"><span style="font-style: italic">Catalogue + of Greek Coins of Lycaonia, Isauria, and Cilicia</span></span> + (London, 1900), pp. 167-176, pl. xxix.-xxxii.; G. Macdonald, + <span class="tei tei-hi"><span style="font-style: italic">Catalogue + of Greek Coins in the Hunterian Collection</span></span> (Glasgow, + 1899-1905), ii. 547; G. Perrot et Ch. Chipiez, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire de l'Art + dans l'Antiquité</span></span>, iv. 727. In later times, from about + 175 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> onward, the Baal of + Tarsus was completely assimilated to Zeus on the coins. See B. V. + Head, <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 617; G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 177, 181.</dd> + + <dt class="tei tei-notelabel"><a id="note_387" name="note_387" + href="#noteref_387">387.</a></dt> + + <dd class="tei tei-notetext">Sir W. M. Ramsay, <span class= + "tei tei-hi"><span style="font-style: italic">Luke the Physician, + and other Studies in the History of Religion</span></span> (London, + 1908), pp. 112 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_388" name="note_388" + href="#noteref_388">388.</a></dt> + + <dd class="tei tei-notetext">E. J. Davis, <span class= + "tei tei-q">“On a New Hamathite Inscription at Ibreez,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Transactions of the Society of Biblical + Archaeology</span></span>, iv. (1876) pp. 336-346; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Life in + Asiatic Turkey</span></span> (London, 1879), pp. 245-260; G. Perrot + et Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 723-729; Ramsay and Hogarth, + <span class="tei tei-q">“Prehellenic Monuments of + Cappadocia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Recueil de Travaux relatifs à la Philologie et + à l'Archéologie Égyptiennes et Assyriennes</span></span>, xiv. + (1903) pp. 77-81, 85 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, with plates iii. and iv.; + L. Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum + Hettiticarum</span></span> (Berlin, 1900), Tafel xxxiv.; Sir W. M. + Ramsay, <span class="tei tei-hi"><span style= + "font-style: italic">Luke the Physician</span></span> (London, + 1908), pp. 171 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; John Garstang, + <span class="tei tei-hi"><span style="font-style: italic">The Land + of the Hittites</span></span> (London, 1910), pp. 191-195, 378 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Of this sculptured group + Messrs. W. M. Ramsay and D. G. Hogarth say that <span class= + "tei tei-q">“it yields to no rock-relief in the world in impressive + character”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">American Journal of Archaeology</span></span>, + vi. (1890) p. 347). Professor Garstang would date the sculptures in + the tenth or ninth century <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> Another inscribed + Hittite monument found at Bor, near the site of the ancient Tyana, + exhibits a very similar figure of a priest or king in an attitude + of adoration. The resemblance extends even to the patterns + embroidered on the robe and shawl, which include the well-known + <em class="tei tei-emph"><span style= + "font-style: italic">swastika</span></em> carved on the lower + border of the long robe. The figure is sculptured in high relief on + a slab of stone and would seem to have been surrounded by + inscriptions, though a portion of them has perished. See J. + Garstang, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 185-188, with plate + lvi. For the route from Tarsus to Ibreez (Ivriz) see E. J. Davis, + <span class="tei tei-hi"><span style="font-style: italic">Life in + Asiatic Turkey</span></span>, pp. 198-244; J. Garstang, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 44 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_389" name="note_389" + href="#noteref_389">389.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg028" class= + "tei tei-ref">28</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_390" name="note_390" + href="#noteref_390">390.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 2. 7, p. 537. When Cicero + was proconsul of Cilicia (51-50 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>) he encamped with his + army for some days at Cybistra, from which two of his letters to + Atticus are dated. But hearing that the Parthians, who had invaded + Syria, were threatening Cilicia, he hurried by forced marches + through the pass of the Cilician Gates to Tarsus. See Cicero, + <span class="tei tei-hi"><span style="font-style: italic">Ad + Atticum</span></span>, v. 18, 19, 20; <span class= + "tei tei-hi"><span style="font-style: italic">Ad + Familiares</span></span>, xv. 2, 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_391" name="note_391" + href="#noteref_391">391.</a></dt> + + <dd class="tei tei-notetext">E. J. Davis, in <span class= + "tei tei-hi"><span style="font-style: italic">Transactions of the + Society of Biblical Archaeology</span></span>, iv. (1876) pp. 336 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 346; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Life in + Asiatic Turkey</span></span>, pp. 232 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 236 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 264 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 270-272. Compare W. J. Hamilton, <span class= + "tei tei-hi"><span style="font-style: italic">Researches in Asia + Minor, Pontus, and Armenia</span></span> (London, 1842), ii. + 304-307.</dd> + + <dt class="tei tei-notelabel"><a id="note_392" name="note_392" + href="#noteref_392">392.</a></dt> + + <dd class="tei tei-notetext">L. Messerschmidt, <span class= + "tei tei-hi"><span style="font-style: italic">The + Hittites</span></span> (London, 1903), pp. 49 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> On + an Assyrian cylinder, now in the British Museum, we see a warlike + deity with bow and arrows standing on a lion, and wearing a similar + bonnet decorated with horns and surmounted by a star or sun. See De + Vogüé, <span class="tei tei-hi"><span style= + "font-style: italic">Mélanges d'Archéologie Orientale</span></span> + (Paris, 1868), p. 46, who interprets the deity as the great Asiatic + goddess. As to the horned god of Ibreez <span class="tei tei-q">“it + is a plausible theory that the horns may, in this case, be + analogous to the Assyrian emblem of divinity. The sculpture is late + and its style rather suggests Semitic influence”</span> (Professor + J. Garstang, in some MS. notes with which he has kindly furnished + me).</dd> + + <dt class="tei tei-notelabel"><a id="note_393" name="note_393" + href="#noteref_393">393.</a></dt> + + <dd class="tei tei-notetext">See below, p. <a href="#Pg132" class= + "tei tei-ref">132</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_394" name="note_394" + href="#noteref_394">394.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Spirits of the Corn and of the + Wild</span></span>, i. 16 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, ii. 3 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_395" name="note_395" + href="#noteref_395">395.</a></dt> + + <dd class="tei tei-notetext">The identification is accepted by E. + Meyer (<span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. p. 641), G. Perrot et + Ch. Chipiez (<span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 727), and P. Jensen (<span class= + "tei tei-hi"><span style="font-style: italic">Hittiter und + Armenier</span></span>, Strasburg, 1898, p. 145).</dd> + + <dt class="tei tei-notelabel"><a id="note_396" name="note_396" + href="#noteref_396">396.</a></dt> + + <dd class="tei tei-notetext">Ramsay and Hogarth, <span class= + "tei tei-q">“Pre-Hellenic Monuments of Cappadocia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Recueil + de Travaux relatifs à la Philologie et à l'Archéologie Égyptiennes + et Assyriennes</span></span>, xiv. (1893) p. 79.</dd> + + <dt class="tei tei-notelabel"><a id="note_397" name="note_397" + href="#noteref_397">397.</a></dt> + + <dd class="tei tei-notetext">G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, ii. 360-362; G. Perrot + et Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 572 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 586 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_398" name="note_398" + href="#noteref_398">398.</a></dt> + + <dd class="tei tei-notetext">That the cradle of the Hittites was in + the interior of Asia Minor, particularly in Cappadocia, and that + they spread from there south, east, and west, is the view of A. H. + Sayce, W. M. Ramsay, D. G. Hogarth, W. Max Müller, F. Hommel, L. B. + Paton, and L. Messerschmidt. See <span class= + "tei tei-hi"><span style="font-style: italic">Palestine Exploration + Fund Quarterly Statement for 1884</span></span>, p. 49; A. H. + Sayce, <span class="tei tei-hi"><span style= + "font-style: italic">The Hittites</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (London, 1903), pp. 80 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; W. Max Müller, + <span class="tei tei-hi"><span style="font-style: italic">Asien und + Europa</span></span> (Leipsic, 1893), pp. 319 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Ramsay and Hogarth, <span class="tei tei-q">“Pre-Hellenic Monuments + of Cappadocia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Recueil de Travaux relatifs à la Philologie et + à l'Archéologie Égyptiennes et Assyriennes</span></span>, xv. + (1893) p. 94; F. Hommel, <span class="tei tei-hi"><span style= + "font-style: italic">Grundriss der Geographie und Geschichte des + alten Orients</span></span> (Munich, 1904), pp. 42, 48, 54; L. B. + Paton, <span class="tei tei-hi"><span style= + "font-style: italic">The Early History of Syria and + Palestine</span></span> (London, 1902), pp. 105 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + L. Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">The Hittites</span></span> (London, 1903), pp. + 12, 13, 19, 20; D. G. Hogarth, <span class="tei tei-q">“Recent + Hittite Research,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Royal Anthropological + Institute</span></span>, xxxix. (1909) pp. 408 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Compare Ed. Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. (Stuttgart and + Berlin, 1909) pp. 617 sqq.; J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span>, pp. 315 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The native Hittite writing is a system of hieroglyphics which has + not yet been read, but in their intercourse with foreign nations + the Hittites used the Babylonian cuneiform script. Clay tablets + bearing inscriptions both in the Babylonian and in the Hittite + language have been found by Dr. H. Winckler at Boghaz-Keui, the + great Hittite capital in Cappadocia; so that the sounds of the + Hittite words, though not their meanings, are now known. According + to Professor Ed. Meyer, it seems certain that the Hittite language + was neither Semitic nor Indo-European. As to the inscribed tablets + of Boghaz-Keui, see H. Winckler, <span class= + "tei tei-q">“Vorläufige Nachrichten über die Ausgrabungen in + Boghaz-köi im Sommer 1907, 1. Die Tontafelfunde,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Mitteilungen der Deutschen Orient-Gesellschaft + zu Berlin</span></span>, No. 35, December 1907, pp. 1-59; + <span class="tei tei-q">“Hittite Archives from Boghaz-Keui,”</span> + translated from the German transcripts of Dr. Winckler by Meta E. + Williams, <span class="tei tei-hi"><span style= + "font-style: italic">Annals of Archaeology and + Anthropology</span></span>, iv. (Liverpool, 1912), pp. 90-98.</dd> + + <dt class="tei tei-notelabel"><a id="note_399" name="note_399" + href="#noteref_399">399.</a></dt> + + <dd class="tei tei-notetext">G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, ii. 351, note 3, with + his references; L. B. Paton, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 109; L. + Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">The Hittites</span></span>, p. 10; F. Hommel, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 42; W. Max Müller, <span class= + "tei tei-hi"><span style="font-style: italic">Asien und + Europa</span></span>, p. 332. See the preceding note.</dd> + + <dt class="tei tei-notelabel"><a id="note_400" name="note_400" + href="#noteref_400">400.</a></dt> + + <dd class="tei tei-notetext">A. H. Sayce, <span class= + "tei tei-q">“The Hittite Inscriptions,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Recueil de Travaux + relatifs à la Philologie et à l'Archéologie Égyptiennes et + Assyriennes</span></span>, xiv. (1893) pp. 48 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; P. + Jensen, <span class="tei tei-hi"><span style= + "font-style: italic">Hittiter und Armenier</span></span> + (Strasburg, 1898), pp. 42 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_401" name="note_401" + href="#noteref_401">401.</a></dt> + + <dd class="tei tei-notetext">Georgius Syncellus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Chronographia</span></span>, vol. i. p. 290, + ed. G. Dindorf (Bonn, 1829): Ἡρακλέα τινές φασιν ἐν Φοινίκῃ + γνωρίζεσθαι Σάνδαν ἐπιλεγόμενον, ὡς καὶ μεχρὶ νῦν ὑπὸ Καππαδόκων + καὶ Κιλίκων. In this passage Σάνδαν is a correction of F. C. + Movers's (<span class="tei tei-hi"><span style= + "font-style: italic">Die Phoenizier</span></span>, i. 460) for the + MS. reading Δισανδάν, the ΔΙ having apparently arisen by + dittography from the preceding ΑΙ; and Κιλίκων is a correction of + E. Meyer's (<span class="tei tei-q">“Über einige semitische + Götter,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift der Deutschen Morgenländischen + Gesellschaft</span></span>, xxxi. 737) for the MS. reading Ἱλίων. + Compare Jerome (quoted by Movers and Meyer, <span class= + "tei tei-hi"><span style= + "font-style: italic">ll.cc.</span></span>): <span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Hercules cognomento Desanaus + in Syria Phoenice clarus habetur. Inde ad nostram usque memoriam a + Cappadocibus et Eliensibus (al. Deliis) Desanaus adhuc + dicitur.</span></span>”</span> If the text of Jerome is here sound, + he would seem to have had before him a Greek original which was + corrupt like the text of Syncellus or of Syncellus's authority. The + Cilician Hercules is called Sandes by Nonnus (<span class= + "tei tei-hi"><span style= + "font-style: italic">Dionys.</span></span>, xxxiv. 183 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + Compare Raoul-Rochette in <span class="tei tei-hi"><span style= + "font-style: italic">Mémoires de l'Académie des Inscriptions et + Belles-Lettres</span></span>, xvii. Deuxième Partie (Paris, 1848), + pp. 159 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_402" name="note_402" + href="#noteref_402">402.</a></dt> + + <dd class="tei tei-notetext">Ammianus Marcellinus, xiv. 8. 3; Dio + Chrysostom, <span class="tei tei-hi"><span style= + "font-style: italic">Or.</span></span> xxxiii. vol. ii. p. 16, ed. + L. Dindorf (Leipsic, 1857). The pyre is mentioned only by Dio + Chrysostom, whose words clearly imply that its erection was a + custom observed periodically. On Sandan or Sandon see K. O. Müller, + <span class="tei tei-q">“Sandon und Sardanapal,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Kunstarchaeologische Werke</span></span>, iii. + 6 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; F. C. Movers, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Phoenizier</span></span>, i. 458 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Raoul-Rochette, <span class="tei tei-q">“Sur l'Hercule Assyrien et + Phénicien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mémoires de l'Académie des Inscriptions et + Belles-Lettres</span></span>, xvii. Deuxième Partie (Paris, 1848), + pp. 178 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; E. Meyer, <span class= + "tei tei-q">“Über einige Semitische Götter,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift der + Deutschen Morgenländischen Gesellschaft</span></span>, xxxi. (1877) + pp. 736-740: <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 641 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> § + 484.</dd> + + <dt class="tei tei-notelabel"><a id="note_403" name="note_403" + href="#noteref_403">403.</a></dt> + + <dd class="tei tei-notetext">P. Gardner, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of Greek + Coins, the Seleucid Kings of Syria</span></span> (London, 1878), + pp. 72, 78, 89, 112, pl. xxi. 6, xxiv. 3, xxviii. 8; G. F. Hill, + <span class="tei tei-hi"><span style="font-style: italic">Catalogue + of the Greek Coins of Lycaonia, Isauria, and Cilicia</span></span> + (London, 1900), pp. 180, 181, 183, 190, 221, 224, 225, pl. xxxiii. + 2, 3, xxxiv. 10, xxxvii. 9; F. Imhoof-Blumer, <span class= + "tei tei-q">“Coin-types of some Kilikian Cities,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xviii. (1898) p. 169, pl. xiii. + 1, 2. The structure represented on the coins is sometimes called + not the pyre but the monument of Sandan or Sardanapalus. Certainly + the cone resting on the square base reminds us of the similar + structure on the coins of Byblus as well as of the conical image of + Aphrodite at Paphos (see above, pp. 14, 34); but the words of Dio + Chrysostom make it probable that the design on the coins of Tarsus + represents the pyre. At the same time, the burning of the god may + well have been sculptured on a permanent monument of stone. The + legend ΟΡΤΥΓΟΘΗΡΑ, literally <span class= + "tei tei-q">“quail-hunt,”</span> which appears on some coins of + Tarsus (G. F. Hill, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. lxxxvi. + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>), may refer to a custom of + catching quails and burning them on the pyre. We have seen (above, + pp. <a href="#Pg111" class="tei tei-ref">111</a> <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>) + that quails were apparently burnt in sacrifice at Byblus. This + explanation of the legend on the coins of Tarsus was suggested by + Raoul-Rochette (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 201-205). However, + Mr. G. F. Hill writes to me that <span class="tei tei-q">“the + interpretation of Ὀρτυγοθήρα as anything but a personal name is + rendered very unlikely by the analogy of all the other inscriptions + on coins of the same class.”</span> Doves were burnt on a pyre in + honour of Adonis (below, p. <a href="#Pg147" class= + "tei tei-ref">147</a>). Similarly birds were burnt on a pyre in + honour of Laphrian Artemis at Patrae (Pausanias, vii. 18. 12).</dd> + + <dt class="tei tei-notelabel"><a id="note_404" name="note_404" + href="#noteref_404">404.</a></dt> + + <dd class="tei tei-notetext">Herodian, iv. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_405" name="note_405" + href="#noteref_405">405.</a></dt> + + <dd class="tei tei-notetext">See Franz Cumont, <span class= + "tei tei-q">“L'Aigle funéraire des Syriens et l'Apothéose des + Empereurs,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Revue de l'Histoire des + Religions</span></span>, lxii, (1910) pp. 119-163.</dd> + + <dt class="tei tei-notelabel"><a id="note_406" name="note_406" + href="#noteref_406">406.</a></dt> + + <dd class="tei tei-notetext">F. Imhoof-Blumer, <span class= + "tei tei-hi"><span style="font-style: italic">Monnaies + Grecques</span></span> (Amsterdam, 1883), pp. 366 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 433, 435, with plates F. 24, 25, H. 14 (<span class= + "tei tei-hi"><span style="font-style: italic">Verhandelingen der + Konink. Akademie von Wetenschappen</span></span>, Afdeeling + Letterkunde, xiv.); F. Imhoof-Blumer und O. Keller, <span class= + "tei tei-hi"><span style="font-style: italic">Tier- und + Pflanzenbilder auf Münzen und Gemmen des klassischen + Altertums</span></span> (Leipsic, 1889), pp. 70 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with pl. xii. 7, 8, 9; F. Imhoof-Blumer, <span class= + "tei tei-q">“Coin-types of some Kilikian Cities,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xviii. (1898) pp. 169-171; P. + Gardner, <span class="tei tei-hi"><span style= + "font-style: italic">Types of Greek Coins</span></span>, pl. xiii. + 20; G. F. Hill, <span class="tei tei-hi"><span style= + "font-style: italic">Catalogue of the Greek Coins of Lycaonia, + Isauria, and Cilicia</span></span>, pp. 178, 179, 184, 186, 206, + 213, with plates xxxii. 13, 14, 15, 16, xxxiv. 2, xxxvi. 9; G. + Macdonald, <span class="tei tei-hi"><span style= + "font-style: italic">Catalogue of Greek Coins in the Hunterian + Collection</span></span>, ii. 548, with pl. lx. 11. The booted + Sandan is figured by G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pl. xxxvi. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_407" name="note_407" + href="#noteref_407">407.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 76; Stephanus Byzantius, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Πτέριον. As to the + situation of Boghaz-Keui and the ruins of Pteria see W. J. + Hamilton, <span class="tei tei-hi"><span style= + "font-style: italic">Researches in Asia Minor, Pontus, and + Armenia</span></span> (London, 1842), i. 391 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + H. Barth, <span class="tei tei-q">“Reise von Trapezunt durch die + nördliche Hälfte Klein-Asiens,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Ergänzungsheft zu + Petermann's Geographischen Mittheilungen</span></span>, No. 2 + (1860), pp. 44-52; H. F. Tozer, <span class= + "tei tei-hi"><span style="font-style: italic">Turkish Armenia and + Eastern Asia Minor</span></span> (London, 1881), pp. 64, 71 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; W. M. Ramsay, <span class= + "tei tei-q">“Historical Relations of Phrygia and + Cappadocia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Royal Asiatic + Society</span></span>, N.S., xv. (1883) p. 103; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">Historical Geography of Asia + Minor</span></span> (London, 1890), pp. 28 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, 33 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. Perrot et Ch. Chipiez, + <span class="tei tei-hi"><span style="font-style: italic">Histoire + de l'Art dans l'Antiquité</span></span>, iv. 596 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + K. Humann und O. Puchstein, <span class="tei tei-hi"><span style= + "font-style: italic">Reisen in Kleinasien und + Nordsyrien</span></span> (Berlin, 1890), pp. 71-80, with Atlas, + plates xi.-xiv.; E. Chantre, <span class="tei tei-hi"><span style= + "font-style: italic">Mission en Cappadoce</span></span> (Paris, + 1898), pp. 13 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; O. Puchstein, <span class= + "tei tei-q">“Die Bauten von Boghaz-Köi,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + Deutschen Orient-Gesellschaft zu Berlin</span></span>, No. 35, + December 1907, pp. 62 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span> (London, 1910), pp. 196 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_408" name="note_408" + href="#noteref_408">408.</a></dt> + + <dd class="tei tei-notetext">This procession of men is broken + (<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>) by two women clad in long + plaited robes like the women on the opposite wall; (<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>) by + two winged monsters; and (<span class="tei tei-hi"><span style= + "font-style: italic">c</span></span>) by the figure of a priest or + king as to which see below, pp. <a href="#Pg131" class= + "tei tei-ref">131</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_409" name="note_409" + href="#noteref_409">409.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">W. J. + Hamilton, <span class="tei tei-hi"><span style= + "font-style: italic">Researches in Asia Minor, Pontus, and + Armenia</span></span> (London, 1842), i. 393-395; H. F. Tozer, + <span class="tei tei-hi"><span style="font-style: italic">Turkish + Armenia and Eastern Asia Minor</span></span>, pp. 59 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 66-78; W. M. Ramsay, <span class="tei tei-q">“Historical + Relations of Phrygia and Asia Minor,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Royal Asiatic Society</span></span>, N.S. xv. (1883) pp. 113-120; + G. Perrot et Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 623-656, 666-672; K. Humann und O. + Puchstein, <span class="tei tei-hi"><span style= + "font-style: italic">Reisen in Kleinasien und + Nordsyrien</span></span>, pp. 55-70, with Atlas, plates vii.-x.; + E. Chantre, <span class="tei tei-hi"><span style= + "font-style: italic">Mission en Cappadoce</span></span>, pp. 3-5, + 16-26; L. Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">The Hittites</span></span>, pp. 42-50; Th. + Macridy-Bey, <span class="tei tei-hi"><span style= + "font-style: italic">La Porte des Sphinx à Eyuk</span></span>, + pp. 13 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> (<span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + Vorderasiatischen Gesellschaft</span></span>, 1908, No. 3, + Berlin); Ed. Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 631 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span> (London, 1910), pp. 196 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + (Boghaz-Keui) 256 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> (Eyuk). Compare P. + Jensen, <span class="tei tei-hi"><span style= + "font-style: italic">Hittiter und Armenier</span></span>, pp. 165 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> In some notes with which + my colleague Professor J. Garstang has kindly furnished me he + tells me that the two animals wearing Hittite hats, which appear + between the great god and goddess in the outer sanctuary, are not + bulls but certainly goats; and he inclines to think that the two + heaps on which the priest stands in the outer sanctuary are + fir-cones. Professor Ed. Meyer holds that the costume which the + priestly king wears is that of the Sun-goddess, and that the + corresponding figure in the procession of males on the left-hand + side of the outer sanctuary does not represent the priestly king + but the Sun-goddess in person. <span class="tei tei-q">“The + attributes of the King,”</span> he says (<span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 632), <span class="tei tei-q">“are to be + explained by the circumstance that he, as the Hittite + inscriptions prove, passed for an incarnation of the Sun, who + with the Hittites was a female divinity; the temple of the Sun is + therefore his emblem.”</span> As to the title of <span class= + "tei tei-q">“the Sun”</span> bestowed on Hittite kings in + inscriptions, see H. Winckler, <span class= + "tei tei-q">“Vorläufige Nachrichten über die Ausgrabungen in + Boghaz-köi im Sommer 1907,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + Deutschen Orient-Gesellschaft zu Berlin</span></span>, No. 35, + December 1907, pp. 32, 33, 36, 44, 45, 53. The correct form of + the national name appears to be Chatti or Hatti rather than + Hittites, which is the Hebrew form (חתי) of the name. Compare M. + Jastrow, in <span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia Biblica</span></span>, ii. + coll. 2094 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Hittites.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">An interesting + Hittite symbol which occurs both in the sanctuary at Boghaz-Keui + and at the palace of Euyuk is the double-headed eagle. In both + places it serves as the support of divine or priestly personages. + After being adopted as a badge by the Seljuk Sultans in the + Middle Ages, it passed into Europe with the Crusaders and became + in time the escutcheon of the Austrian and Russian empires. See + W. J. Hamilton, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> i. 383; G. Perrot et + Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> iv. 681-683, pl. + viii. E; L. Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">The Hittites</span></span>, p. 50.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_410" name="note_410" + href="#noteref_410">410.</a></dt> + + <dd class="tei tei-notetext">W. J. Hamilton, <span class= + "tei tei-hi"><span style="font-style: italic">Researches in Asia + Minor, Pontus, and Armenia</span></span>, i. 394 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; H. + Barth, in <span class="tei tei-hi"><span style= + "font-style: italic">Monatsberichte der königl. Preuss. Akademie + der Wissenschaften</span></span>, 1859, pp. 128 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-q">“Reise von Trapezunt,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Ergänzungsheft zu + Petermann's Geograph. Mittheilungen</span></span>, No. 2 (Gotha, + 1860), pp. 45 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. F. Tozer, <span class= + "tei tei-hi"><span style="font-style: italic">Turkish Armenia and + Eastern Asia Minor</span></span>, p. 69; E. Chantre, <span class= + "tei tei-hi"><span style="font-style: italic">Mission en + Cappadoce</span></span>, pp. 20 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + According to Barth, the scene represented is the marriage of + Aryenis, daughter of Alyattes, king of Lydia, to Astyages, son of + Cyaxares, king of the Medes (Herodotus, i. 74). For a discussion of + various interpretations which have been proposed see G. Perrot et + Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 630 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_411" name="note_411" + href="#noteref_411">411.</a></dt> + + <dd class="tei tei-notetext">This is in substance the view of + Raoul-Rochette, Lajard, W. M. Ramsay, G. Perrot, C. P. Tiele, Ed. + Meyer, and J. Garstang. See Raoul-Rochette, <span class= + "tei tei-q">“Sur l'Hercule Assyrien et Phénicien,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Mémoires + de l'Académie des Inscriptions et Belles-Lettres</span></span>, + xvii. Deuxième Partie (Paris, 1848), p. 180 note 1; W. M. Ramsay, + <span class="tei tei-q">“On the Early Historical Relations between + Phrygia and Cappadocia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the Royal + Asiatic Society</span></span>, N.S. xv. (1883) pp. 113-120; G. + Perrot et Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 630 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + C. P. Tiele, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Religion im + Altertum</span></span>, i. 255-257; Ed. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 633 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; J. + Garstang, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of the Hittites</span></span>, pp. + 235-237; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">The Syrian + Goddess</span></span> (London, 1913), pp. 5 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_412" name="note_412" + href="#noteref_412">412.</a></dt> + + <dd class="tei tei-notetext">K. Humann und O. Puchstein, + <span class="tei tei-hi"><span style="font-style: italic">Reisen in + Kleinasien und Nordsyrien</span></span> (Berlin, 1902), Atlas, pl. + xlv. 3; <span class="tei tei-hi"><span style= + "font-style: italic">Ausgrabungen zu Sendschirli</span></span>, + iii. (Berlin, 1902) pl. xli.; J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span>, p. 291, with plate lxxvii.; R. Koldewey, + <span class="tei tei-hi"><span style="font-style: italic">Die + Hettitische Inschrift gefunden in der Königsburg von + Babylon</span></span> (Leipsic, 1900), plates 1 and 2 (<span class= + "tei tei-hi"><span style="font-style: italic">Wissenschaftliche + Veröffentlichungen der Deutschen Orient-Gesellschaft</span></span>, + Heft 1); L. Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum + Hettiticarum</span></span>, pl. i. 5 and 6; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">The + Hittites</span></span> (London, 1903), pp. 40-42, with fig. 6 on p. + 41; M. J. Lagrange, <span class="tei tei-hi"><span style= + "font-style: italic">Études sur les Religions + Sémitiques</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Paris, 1905), p. 93. The + name of the god is thought to have been Teshub or Teshup; for a god + of that name is known from the Tel-el-Amarna letters to have been + the chief deity of the Mitani, a people of Northern Mesopotamia + akin in speech and religion to the Hittites, but ruled by an Aryan + dynasty. See Ed. Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 578, 591 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 636 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; R. + F. Harper, <span class="tei tei-hi"><span style= + "font-style: italic">Assyrian and Babylonian + Literature</span></span>, pp. 222, 223 (where the god's name is + spelt Tishub). The god is also mentioned repeatedly in the Hittite + archives which Dr. H. Winckler found inscribed on clay tablets at + Boghaz-Keui. See H. Winckler, <span class="tei tei-q">“Vorläufige + Nachrichten über die Ausgrabungen in Boghaz-köi im Sommer + 1907,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mitteilungen der Deutschen Orient-Gesellschaft + zu Berlin</span></span>, No. 35, December 1907, pp. 13 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 32, 34, 36, 38, 39, 43, 44, 51 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 53; <span class="tei tei-q">“Hittite Archives from + Boghaz-Keui,”</span> translated from the German transcripts of Dr. + Winckler, <span class="tei tei-hi"><span style= + "font-style: italic">Annals of Archaeology and + Anthropology</span></span>, iv. (Liverpool and London, 1912) pp. 90 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> As to the Mitani, their + language and their gods, see H. Winckler, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 30 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 46 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> In + thus interpreting the Hittite god who heads the procession at + Boghaz-Keui I follow my colleague Prof. J. Garstang (<span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span>, p. 237; <span class= + "tei tei-hi"><span style="font-style: italic">The Syrian + Goddess</span></span>, pp. 5 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>), who has kindly furnished + me with some notes on the subject. I formerly interpreted the deity + as the Hittite equivalent of Tammuz, Adonis, and Attis. But against + that view it may be urged that (1) the god is bearded and therefore + of mature age, whereas Tammuz and his fellows were regularly + conceived as youthful; (2) the thunderbolt which he seems to carry + would be quite inappropriate to Tammuz, who was not a god of + thunder but of vegetation; and (3) the Hittite Tammuz is + appropriately represented in the procession of women immediately + behind the Mother Goddess (see below, pp. <a href="#Pg137" class= + "tei tei-ref">137</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>), and it is extremely + improbable that he should be represented twice over with different + attributes in the same scene. These considerations seem to me + conclusive against the interpretation of the bearded god as a + Tammuz and decisive in favour of Professor Garstang's view of + him.</dd> + + <dt class="tei tei-notelabel"><a id="note_413" name="note_413" + href="#noteref_413">413.</a></dt> + + <dd class="tei tei-notetext">J. Garstang, <span class= + "tei tei-q">“Notes of a Journey through Asia Minor,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Annals of + Archaeology and Anthropology</span></span>, i. (Liverpool and + London, 1908) pp. 3 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, with plate iv.; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span>, pp. 138, 359, with plate xliv. In this + sculpture the god on the bull holds in his right hand what is + described as a triangular bow instead of a mace, an axe, or a + hammer.</dd> + + <dt class="tei tei-notelabel"><a id="note_414" name="note_414" + href="#noteref_414">414.</a></dt> + + <dd class="tei tei-notetext">A. Wiedemann, <span class= + "tei tei-hi"><span style="font-style: italic">Ägyptische + Geschichte</span></span> (Gotha, 1884), ii. 438-440; G. Maspero, + <span class="tei tei-hi"><span style="font-style: italic">Histoire + Ancienne des Peuples de l'Orient Classique</span></span>, ii. + (Paris, 1897) pp. 401 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. Max Müller, <span class= + "tei tei-hi"><span style="font-style: italic">Der Bündnisvortrag + Ramses' II. und des Chetitirkönigs</span></span>, pp. 17-19, 21 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 38-44 (<span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + Vorderasiatischen Gesellschaft</span></span>, 1902, No. 5, Berlin); + L. Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">The Hittites</span></span>, pp. 14-19; J. H. + Breasted, <span class="tei tei-hi"><span style= + "font-style: italic">Ancient Records of Egypt</span></span> + (Chicago, 1906-1907), iii. 163-174; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">A History + of the Ancient Egyptians</span></span> (London, 1908), p. 311; Ed. + Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 631, 635 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span>, pp. 347-349. The Hittite copy of the treaty + was discovered by Dr. H. Winckler at Boghaz-Keui in 1906. The + identification of Arenna or Arinna is uncertain. In a forthcoming + article, <span class="tei tei-q">“The Sun God[dess] of + Arenna,”</span> to be published in the Liverpool <span class= + "tei tei-hi"><span style="font-style: italic">Annals of Archaeology + and Anthropology</span></span>, Professor J. Garstang argues that + Arenna is to be identified with the Cappadocian Comana.</dd> + + <dt class="tei tei-notelabel"><a id="note_415" name="note_415" + href="#noteref_415">415.</a></dt> + + <dd class="tei tei-notetext">Ed. Meyer, <span class= + "tei tei-q">“Dolichenus,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, i. 1191-1194; A. von + Domaszewski, <span class="tei tei-hi"><span style= + "font-style: italic">Die Religion des römischen + Heeres</span></span> (Treves, 1895), pp. 59 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with plate iiii. fig. 1 and 2; Franz Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Dolichenus,”</span> in Pauly-Wissowa's + <span class="tei tei-hi"><span style= + "font-style: italic">Real-Encyclopädie der classischen + Altertumswissenschaft</span></span>, v. i. coll. 1276 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + J. Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes païens dans l'Empire + Romain</span></span>, ii. (Paris, 1911) pp. 35-43. For examples of + the inscriptions which relate to his worship see H. Dessau, + <span class="tei tei-hi"><span style= + "font-style: italic">Inscriptiones Latinae Selectae</span></span>, + vol. ii. Pars i. (Berlin, 1902) pp. 167-172, Nos. 4296-4324.</dd> + + <dt class="tei tei-notelabel"><a id="note_416" name="note_416" + href="#noteref_416">416.</a></dt> + + <dd class="tei tei-notetext">As to the lions and mural crown of + Cybele see Lucretius, ii. 600 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Catullus, lxiii. 76 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn.</span></span> + i. 23. 20; Rapp, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Kybele,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, ii. 1644 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_417" name="note_417" + href="#noteref_417">417.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 31; Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn.</span></span> + i. 23. 19. Lucian's description of her image is confirmed by coins + of Hierapolis, on which the goddess is represented wearing a high + head-dress and seated on a lion. See B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 654; G. Macdonald, + <span class="tei tei-hi"><span style="font-style: italic">Catalogue + of Greek Coins in the Hunterian Collection</span></span> (Glasgow, + 1899-1905), iii. 139 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Syrian + Goddess</span></span>, pp. 21 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 70, with fig. 7. That the + name of the Syrian goddess of Hierapolis-Bambyce was Atargatis is + mentioned by Strabo (xvi. 1. 27, p. 748). On Egyptian monuments the + Semitic goddess Kadesh is represented standing on a lion. See W. + Max Müller, <span class="tei tei-hi"><span style= + "font-style: italic">Asien und Europa</span></span>, pp. 314 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> It is to be remembered that + Hierapolis-Bambyce was the direct successor of Carchemish, the + great Hittite capital on the Euphrates, and may have inherited many + features of Hittite religion. See A. H. Sayce, <span class= + "tei tei-hi"><span style="font-style: italic">The + Hittites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> pp. 94 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 105 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; and as to the Hittite + monuments at Carchemish, see J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span>, pp. 122 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_418" name="note_418" + href="#noteref_418">418.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, ii. 9. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_419" name="note_419" + href="#noteref_419">419.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">In thus + interpreting the youth with the double axe I agree with Sir W. M. + Ramsay (<span class="tei tei-q">“On the Early Historical + Relations between Phrygia and Cappadocia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Royal Asiatic Society</span></span>, N.S. xv. (1883) pp. 118, + 120), C. P. Tiele (<span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Religion im + Alterturm</span></span>, i. 246, 255), and Prof. J. Garstang + (<span class="tei tei-hi"><span style="font-style: italic">The + Land of the Hittites</span></span>, p. 235; <span class= + "tei tei-hi"><span style="font-style: italic">The Syrian + Goddess</span></span>, p. 8). That the youthful figure on the + lioness or panther represents the lover of the great goddess is + the view also of Professors Jensen and Hommel. See P. Jensen, + <span class="tei tei-hi"><span style= + "font-style: italic">Hittiter und Armenier</span></span>, pp. + 173-175, 180; F. Hommel, <span class="tei tei-hi"><span style= + "font-style: italic">Grundriss der Geographie und Geschichte des + alten Orients</span></span>, p. 51. Prof. Perrot holds that the + youth in question is a double of the bearded god who stands at + the head of the male procession, their costume being the same, + though their attributes differ (G. Perrot et Ch. Chipiez, + <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 651). But, as I have already + remarked, it is unlikely that the same god should be represented + twice over with different attributes in the same scene. The + resemblance between the two figures is better explained on the + supposition that they are Father and Son. The same two deities, + Father and Son, appear to be carved on a rock at Giaour-Kalesi, a + place on the road which in antiquity may have led from Ancyra by + Gordium to Pessinus. Here on the face of the rock are cut in + relief two gigantic figures in the usual Hittite costume of + pointed cap, short tunic, and shoes turned up at the toes. Each + wears a crescent-hilted sword at his side, each is marching to + the spectator's left with raised right hand; and the resemblance + between them is nearly complete except that the figure in front + is beardless and the figure behind is bearded. See G. Perrot et + Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 714 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + with fig. 352; J. Garstang, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of the Hittites</span></span>, pp. + 162-164. A similar, but solitary, figure is carved in a niche of + the rock at Kara-Bel, but there the deity, or the man, carries a + triangular bow over his right shoulder. See below, p. <a href= + "#Pg185" class="tei tei-ref">185</a>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With regard to + the lionesses or panthers, a bas-relief found at Carchemish, the + capital of a Hittite kingdom on the Euphrates, shows two male + figures in Hittite costume, with pointed caps and turned-up + shoes, standing on a crouching lion. The foremost of the two + figures is winged and carries a short curved truncheon in his + right hand. According to Prof. Perrot, the two figures represent + a god followed by a priest or a king. See G. Perrot et Ch. + Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 549 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + J. Garstang, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of the Hittites</span></span>, pp. + 123 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Again, on a sculptured + slab found at Amrit in Phoenicia we see a god standing on a lion + and holding a lion's whelp in his left hand, while in his right + hand he brandishes a club or sword. See Perrot et Chipiez, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iii. 412-414. The type of a god or goddess + standing or sitting on a lion occurs also in Assyrian art, from + which the Phoenicians and Hittites may have borrowed it. See + Perrot et Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> ii. 642-644. Much + evidence as to the representation of Asiatic deities with lions + has been collected by Raoul-Rochette, in his learned dissertation + <span class="tei tei-q">“Sur l'Hercule Assyrien et + Phénicien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mémoires de l'Académie des Inscriptions et + Belles-Lettres</span></span>, xvii. Deuxième Partie (Paris, + 1848), pp. 106 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Compare De Vogüé, + <span class="tei tei-hi"><span style= + "font-style: italic">Mélanges d'Archéologie + Orientale</span></span>, pp. 44 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_420" name="note_420" + href="#noteref_420">420.</a></dt> + + <dd class="tei tei-notetext">Similarly in Yam, one of the Torres + Straits Islands, two brothers named Sigai and Maiau were worshipped + in a shrine under the form of a hammer-headed shark and a crocodile + respectively, and were represented by effigies made of turtle-shell + in the likeness of these animals. But <span class="tei tei-q">“the + shrines were so sacred that no uninitiated persons might visit + them, nor did they know what they contained; they were aware of + Sigai and Maiau, but they did not know that the former was a + hammer-headed shark and the latter a crocodile; this mystery was + too sacred to be imparted to uninitiates. When the heroes were + addressed it was always by their human names, and not by their + animal or totem names.”</span> See A. C. Haddon, <span class= + "tei tei-q">“The Religion of the Torres Straits Islanders,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Anthropological Essays presented to E. B. + Tylor</span></span> (Oxford, 1907), p. 185.</dd> + + <dt class="tei tei-notelabel"><a id="note_421" name="note_421" + href="#noteref_421">421.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“There can be + no doubt that there is here represented a Sacred Marriage, the + meeting of two deities worshipped in different places, like the + Horus of Edfu and the Hathor of Denderah”</span> (C. P. Tiele, + <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Religion im + Altertum</span></span>, i. 255). This view seems to differ from, + though it approaches, the one suggested in the text. That the scene + represents a Sacred Marriage between a great god and goddess is the + opinion also of Prof. Ed. Meyer (<span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 633 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>), + and Prof. J. Garstang (<span class="tei tei-hi"><span style= + "font-style: italic">The Land of the Hittites</span></span>, pp. + 238 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">The Syrian + Goddess</span></span>, p. 7).</dd> + + <dt class="tei tei-notelabel"><a id="note_422" name="note_422" + href="#noteref_422">422.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg133" class= + "tei tei-ref">133</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_423" name="note_423" + href="#noteref_423">423.</a></dt> + + <dd class="tei tei-notetext">See below, p. <a href="#Pg285" class= + "tei tei-ref">285</a>. Compare the remarks of Sir W. M. Ramsay + (<span class="tei tei-q">“Pre-Hellenic Monuments of + Cappadocia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Recueil de Travaux relatifs à la Philologie et + à l'Archéologie Égyptiennes et Assyriennes</span></span>, xiii. + (1890) p. 78): <span class="tei tei-q">“Similar priest-dynasts are + a widespread feature of the primitive social system of Asia Minor; + their existence is known with certainty or inferred with + probability at the two towns Komana; at Venasa not far north of + Tyana, at Olba, at Pessinous, at Aizanoi, and many other places. + Now there are two characteristics which can be regarded as probable + in regard to most of these priests, and as proved in regard to some + of them: (1) they wore the dress and represented the person of the + god, whose priests they were; (2) they were ἱερώνυμοι, losing their + individual name at their succession to the office, and assuming a + sacred name, often that of the god himself or some figure connected + with the cultus of the god. The priest of Cybele at Pessinous was + called Attis, the priests of Sabazios were Saboi, the worshippers + of Bacchos Bacchoi.”</span> As to the priestly rulers of Olba, see + below, pp. <a href="#Pg144" class="tei tei-ref">144</a> + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_424" name="note_424" + href="#noteref_424">424.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg132" class= + "tei tei-ref">132</a>. However, Prof. Ed. Meyer may be right in + thinking that the priest-like figure in the procession is not + really that of the priest but that of the god or goddess whom he + personated. See above, p. <a href="#Pg133" class= + "tei tei-ref">133</a> note.</dd> + + <dt class="tei tei-notelabel"><a id="note_425" name="note_425" + href="#noteref_425">425.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg036" class= + "tei tei-ref">36</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_426" name="note_426" + href="#noteref_426">426.</a></dt> + + <dd class="tei tei-notetext">H. Winckler, <span class= + "tei tei-q">“Vorläufige Nachrichten über die Ausgrabungen in + Boghaz-köi im Sommer 1907,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mitteilungen der + Deutschen Orient-Gesellschaft</span></span>, No. 35, December, + 1907, pp. 27 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 29; J. Garstang, + <span class="tei tei-hi"><span style="font-style: italic">The Land + of the Hittites</span></span>, pp. 352 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-q">“Hittite Archives from Boghaz-Keui,”</span> + translated from the German transcripts of Dr. Winckler by Meta E. + Williams, <span class="tei tei-hi"><span style= + "font-style: italic">Annals of Archaeology and + Anthropology</span></span>, iv. (Liverpool and London, 1912) p. 98. + We have seen (above, p. <a href="#Pg136" class= + "tei tei-ref">136</a>) that in the seals of the Hittite treaty with + Egypt the Queen appears along with the King. If Dr. H. Winckler is + right in thinking (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 29) that one of the + Hittite queens was at the same time sister to her husband the King, + we should have in this relationship a further proof that mother-kin + regulated the descent of the kingship among the Hittites as well as + among the ancient Egyptians. See above, p. <a href="#Pg044" class= + "tei tei-ref">44</a>, and below, vol. ii. pp. 213 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_427" name="note_427" + href="#noteref_427">427.</a></dt> + + <dd class="tei tei-notetext">Compare Ed. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 629-633.</dd> + + <dt class="tei tei-notelabel"><a id="note_428" name="note_428" + href="#noteref_428">428.</a></dt> + + <dd class="tei tei-notetext">The figure exhibits a few minor + variations on the coins of Tarsus. See the works cited above, p. + <a href="#Pg127" class="tei tei-ref">127</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_429" name="note_429" + href="#noteref_429">429.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg119" class= + "tei tei-ref">119</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_430" name="note_430" + href="#noteref_430">430.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 358 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_431" name="note_431" + href="#noteref_431">431.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 166 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_432" name="note_432" + href="#noteref_432">432.</a></dt> + + <dd class="tei tei-notetext">Athenaeus, v. 54, p. 215 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>, <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">c</span></span>. The high-priest of the + Syrian goddess at Hierapolis held office for a year, and wore a + purple robe and a golden tiara (Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 42). We may conjecture that the priesthood of + Hercules at Tarsus was in later times at least an annual + office.</dd> + + <dt class="tei tei-notelabel"><a id="note_433" name="note_433" + href="#noteref_433">433.</a></dt> + + <dd class="tei tei-notetext">E. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Alterthums</span></span>, i. (Stuttgart, 1884) § 389, p. 475; H. + Winckler, in E. Schrader's <span class="tei tei-hi"><span style= + "font-style: italic">Keilinschriften und das Alte + Testament</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> p. 88. Kuinda was the name + of a Cilician fortress a little way inland from Anchiale (Strabo, + xiv. 5. 10, p. 672).</dd> + + <dt class="tei tei-notelabel"><a id="note_434" name="note_434" + href="#noteref_434">434.</a></dt> + + <dd class="tei tei-notetext">E. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> i. § 393, p. 480; C. P. Tiele, <span class= + "tei tei-hi"><span style= + "font-style: italic">Babylonisch-assyrische + Geschichte</span></span>, p. 360. Sandon and Sandas occur + repeatedly as names of Cilician men. They are probably identical + with, or modified forms of, the divine name. See Strabo, xiv. 5. + 14, p. 674; Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Poplicola</span></span>, 17; <span class= + "tei tei-hi"><span style="font-style: italic">Corpus Inscriptionum + Graecarum</span></span>, ed. August Boeckh, etc. (Berlin, + 1828-1877) vol. iii. p. 200, No. 4401; Ch. Michel, <span class= + "tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span> (Brussels, 1900), p. 718, No. + 878; R. Heberdey und A. Wilhelm, <span class="tei tei-q">“Reisen in + Kilikien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der Kaiser. Akademie der + Wissenschaften, Philosoph.-histor. Classe</span></span>, xliv. + (Vienna, 1896) No. vi. pp. 46, 131 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 140 (Inscriptions 115, 218, 232).</dd> + + <dt class="tei tei-notelabel"><a id="note_435" name="note_435" + href="#noteref_435">435.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 5. 10, p. 672. The name + of the high-priest Ajax, son of Teucer, occurs on coins of Olba, + dating from about the beginning of our era (B. V. Head, + <span class="tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span>, Oxford, 1887, p. 609); and the name of + Teucer is also known from inscriptions. See below, pp. <a href= + "#Pg145" class="tei tei-ref">145</a>, <a href="#Pg151" class= + "tei tei-ref">151</a>, <a href="#Pg159" class= + "tei tei-ref">159</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_436" name="note_436" + href="#noteref_436">436.</a></dt> + + <dd class="tei tei-notetext">E. L. Hicks, <span class= + "tei tei-q">“Inscriptions from Western Cilicia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xii. (1891) pp. 226, 263; R. + Heberdey und A. Wilhelm, <span class="tei tei-q">“Reisen in + Kilikien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der Kaiser. Akademie der + Wissenschaften</span></span>, xliv. (1896) No. vi. pp. 53, 88.</dd> + + <dt class="tei tei-notelabel"><a id="note_437" name="note_437" + href="#noteref_437">437.</a></dt> + + <dd class="tei tei-notetext">Ch. Michel, <span class= + "tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span>, pp. 718 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + No. 878. Tarkondimotos was the name of two kings of Eastern Cilicia + in the first century <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> One of them + corresponded with Cicero and fell at the battle of Actium. See + Cicero, <span class="tei tei-hi"><span style= + "font-style: italic">Epist. ad Familiares</span></span>, xv. 1. 2; + Strabo, xiv. 5. 18, p. 676; Dio Cassius, xli. 63. 1, xlvii. 26. 2, + l. 14. 2, li. 2. 2, li. 7. 4, liv. 9. 2; Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Antoninus</span></span>, 61; B. V. Head, + <span class="tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 618; W. Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Orientis + Graeci Inscriptiones Selectae</span></span> (Leipsic, 1903-1905), + ii. pp. 494 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, Nos. 752, 753. Moreover, + Tarkudimme or Tarkuwassimi occurs as the name of a king of Erme (?) + or Urmi (?) in a bilingual Hittite and cuneiform inscription + engraved on a silver seal. See W. Wright, <span class= + "tei tei-hi"><span style="font-style: italic">The Empire of the + Hittites</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1886), pp. 163 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; L. Messerschmidt, + <span class="tei tei-hi"><span style="font-style: italic">Corpus + Inscriptionum Hettiticarum</span></span>, pp. 42 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + pl. xlii. 9; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">The + Hittites</span></span>, pp. 29 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; P. + Jensen, <span class="tei tei-hi"><span style= + "font-style: italic">Hittiter und Armenier</span></span> + (Strasburg, 1898), pp. 22, 50 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In this inscription Prof. + Jensen suggests Tarbibi- as an alternative reading for Tarku-. + Compare P. Kretschmer, <span class="tei tei-hi"><span style= + "font-style: italic">Einleitung in die Geschichte der griechischen + Sprache</span></span> (Göttingen, 1896), pp. 362-364.</dd> + + <dt class="tei tei-notelabel"><a id="note_438" name="note_438" + href="#noteref_438">438.</a></dt> + + <dd class="tei tei-notetext">Isocrates, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> ix. + 14 and 18 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Pausanias, ii. 29. 2 and 4; + W. E. Engel, <span class="tei tei-hi"><span style= + "font-style: italic">Kypros</span></span>, i. 212 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> As + to the names Teucer and Teucrian see P. Kretschmer, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 189-191. Prof. Kretschmer believes that the + native population of Cyprus belonged to the non-Aryan stock of Asia + Minor.</dd> + + <dt class="tei tei-notelabel"><a id="note_439" name="note_439" + href="#noteref_439">439.</a></dt> + + <dd class="tei tei-notetext">W. E. Engel, <span class= + "tei tei-hi"><span style="font-style: italic">Kypros</span></span>, + i. 216.</dd> + + <dt class="tei tei-notelabel"><a id="note_440" name="note_440" + href="#noteref_440">440.</a></dt> + + <dd class="tei tei-notetext">Porphyry, <span class= + "tei tei-hi"><span style="font-style: italic">De + abstinentia</span></span>, ii. 54 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Lactantius, <span class="tei tei-hi"><span style= + "font-style: italic">Divin. Inst.</span></span> i. 21. As to the + date when the custom was abolished, Lactantius says that it was + done <span class="tei tei-q">“recently in the reign of + Hadrian.”</span> Porphyry says that the practice was put down by + Diphilus, king of Cyprus, <span class="tei tei-q">“in the time of + Seleucus the Theologian.”</span> As nothing seems to be known as to + the date of King Diphilus and Seleucus the Theologian, I have + ventured to assume, on the strength of Lactantius's statement, that + they were contemporaries of Hadrian. But it is curious to find + kings of Cyprus reigning so late. Beside the power of the Roman + governors, their authority can have been little more than nominal, + like that of native rajahs in British India. Seleucus the + Theologian may be, as J. A. Fabricius supposed (<span class= + "tei tei-hi"><span style="font-style: italic">Bibliotheca + Graeca</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> Hamburg, 1780-1809, vol. i. + p. 86, compare p. 522), the Alexandrian grammarian who composed a + voluminous work on the gods (Suidas, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Σέλευκος). Suetonius tells an anecdote (<span class= + "tei tei-hi"><span style= + "font-style: italic">Tiberius</span></span>, 56) about a grammarian + named Seleucus who flourished, and faded prematurely, at the court + of Tiberius.</dd> + + <dt class="tei tei-notelabel"><a id="note_441" name="note_441" + href="#noteref_441">441.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_442" name="note_442" + href="#noteref_442">442.</a></dt> + + <dd class="tei tei-notetext">Diogenianus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Praefatio</span></span>, in <span class= + "tei tei-hi"><span style="font-style: italic">Paroemiographi + Graeci</span></span>, ed. E. L. Leutsch et F. G. Schneidewin + (Göttingen, 1839-1851), i. 180. Raoul-Rochette regarded the custom + as part of the ritual of the divine death and resurrection. He + compared it with the burning of Melcarth at Tyre. See his memoir, + <span class="tei tei-q">“Sur l'Hercule Assyrien et + Phénicien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Mémoires de l'Académie des Inscriptions et + Belles-Lettres</span></span>, xvii. Deuxième Partie (1848), p. + 32.</dd> + + <dt class="tei tei-notelabel"><a id="note_443" name="note_443" + href="#noteref_443">443.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_444" name="note_444" + href="#noteref_444">444.</a></dt> + + <dd class="tei tei-notetext">A. H. Sayce, in W. Wright's + <span class="tei tei-hi"><span style="font-style: italic">Empire of + the Hittites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 186; W. M. Ramsay, + <span class="tei tei-q">“Pre-Hellenic Monuments of + Cappadocia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Recueil de Travaux relatifs à la Philologie et + à l'Archéologie Égyptiennes et Assyriennes</span></span>, xiv. + (1903) pp. 81 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; C. P. Tiele, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte der + Religion im Altertum</span></span>, i. 251; W. Max Müller, + <span class="tei tei-hi"><span style="font-style: italic">Asien und + Europa</span></span>, p. 333; P. Jensen, <span class= + "tei tei-hi"><span style="font-style: italic">Hittiter und + Armenier</span></span>, pp. 70, 150 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 155 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; F. Hommel, <span class= + "tei tei-hi"><span style="font-style: italic">Grundriss der + Geographie und Geschichte des alten Orients</span></span>, pp. 44, + 51 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; L. Messerschmidt, + <span class="tei tei-hi"><span style="font-style: italic">The + Hittites</span></span>, p. 40. Sir W. M. Ramsay thinks + (<span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span>) that Tark was the native + name of the god who had his sanctuary at Dastarkon in Cappadocia + and who was called by the Greeks the Cataonian Apollo: his + sanctuary was revered all over Cappadocia (Strabo, xiv. 2. 5, p. + 537). Prof. Hommel holds that Tarku or Tarchu was the chief Hittite + deity, worshipped all over the south of Asia Minor. Prof. W. Max + Müller is of opinion that Targh or Tarkh did not designate any + particular deity, but was the general Hittite name for <span class= + "tei tei-q">“god.”</span> There are grounds for holding that the + proper name of the Hittite thunder-god was Teshub or Teshup. See + above, p. <a href="#Pg135" class="tei tei-ref">135</a> note.</dd> + + <dt class="tei tei-notelabel"><a id="note_445" name="note_445" + href="#noteref_445">445.</a></dt> + + <dd class="tei tei-notetext">J. T. Bent, <span class= + "tei tei-q">“Explorations in Cilicia Tracheia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Royal Geographical Society</span></span>, N.S. xii. (1890) p. 458; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class="tei tei-q">“A + Journey in Cilicia Tracheia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, xii. (1891) p. 222; W. M. Ramsay, + <span class="tei tei-hi"><span style= + "font-style: italic">Historical Geography of Asia + Minor</span></span> (London, 1890), pp. 22, 364. Sir W. M. Ramsay + had shown grounds for thinking that Olba was a Grecized form of a + native name Ourba (pronounced Ourwa) before Mr. J. T. Bent + discovered the site and the name.</dd> + + <dt class="tei tei-notelabel"><a id="note_446" name="note_446" + href="#noteref_446">446.</a></dt> + + <dd class="tei tei-notetext">J. Theodore Bent, <span class= + "tei tei-q">“Explorations in Cilicia Tracheia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Royal Geographical Society</span></span>, N.S. xii. (1890) pp. 445, + 450-453; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class="tei tei-q">“A + Journal in Cilicia Tracheia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, xii. (1891) pp. 208, 210-212, 217-219; R. + Heberdey und A. Wilhelm, <span class="tei tei-q">“Reisen in + Kilikien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der kaiser. Akademie der + Wissenschaften, Philosoph.-historische Classe</span></span>, xliv. + (Vienna, 1896) No. vi. pp. 49, 70; D. G. Hogarth and J. A. R. + Munro, <span class="tei tei-q">“Modern and Ancient Roads in Eastern + Asia Minor,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Royal Geographical Society, Supplementary + Papers</span></span>, vol. iii. part 5 (London, 1893), pp. 653 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> As to the Cilician pirates + see Strabo, xiv. 5. 2, pp. 668 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Pompeius</span></span>, 24; Appian, + <span class="tei tei-hi"><span style="font-style: italic">Bellum + Mithridat.</span></span> 92 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Dio Cassius, xxxvi. 20-24 + [3-6], ed. L. Dindorf; Cicero, <span class= + "tei tei-hi"><span style="font-style: italic">De imperio Cn. + Pompeii</span></span>, 11 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Th. Mommsen, <span class= + "tei tei-hi"><span style="font-style: italic">Roman + History</span></span> (London, 1868), iii. 68-70, iv. 40-45, + 118-120. As to the crests carved on their towns see J. T. Bent, + <span class="tei tei-q">“Cilician Symbols,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Classical + Review</span></span>, iv. (1890) pp. 321 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Among these crests are a club (the badge of Olba), a bunch of + grapes, the caps of the Dioscuri, the three-legged symbol, and so + on. As to the cedars and ship-building timber of Cilicia in + antiquity see Theophrastus, <span class="tei tei-hi"><span style= + "font-style: italic">Historia Plantarum</span></span>, iii. 2. 6, + iv. 5. 5. The cedars and firs have now retreated to the higher + slopes of the Taurus. Great destruction is wrought in the forests + by the roving Yuruks with their flocks; for they light their fires + under the trees, tap the firs for turpentine, bark the cedars for + their huts and bee-hives, and lay bare whole tracts of country that + the grass may grow for their sheep and goats. See J. T. Bent, in + <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Geographical + Society</span></span>, N.S. xii. (1890) pp. 453-458.</dd> + + <dt class="tei tei-notelabel"><a id="note_447" name="note_447" + href="#noteref_447">447.</a></dt> + + <dd class="tei tei-notetext">D. G. Hogarth, <span class= + "tei tei-hi"><span style="font-style: italic">A Wandering Scholar + in the Levant</span></span> (London, 1896), pp. 57 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_448" name="note_448" + href="#noteref_448">448.</a></dt> + + <dd class="tei tei-notetext">J. Theodore Bent, <span class= + "tei tei-q">“Explorations in Cilicia Tracheia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Royal Geographical Society</span></span>, N.S. xii. (1890) pp. 445 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 458-460; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“A Journey in Cilicia Tracheia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xii. (1890) pp. 220-222; E. L. + Hicks, <span class="tei tei-q">“Inscriptions from Western + Cilicia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">ib.</span></span> pp. 262-270; R. Heberdey und + A. Wilhelm, <span class="tei tei-q">“Reisen in Kilikien,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der kaiser. Akademie der + Wissenschaften, Philos.-histor. Classe</span></span>, xliv. + (Vienna, 1896) No. vi. pp. 83-91; W. M. Ramsay and D. G. Hogarth, + in <span class="tei tei-hi"><span style= + "font-style: italic">American Journal of Archaeology</span></span>, + vi. (1890) p. 345; Ch. Michel, <span class= + "tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span>, p. 858, No. 1231. In one + place (<span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, + xii. 222) Bent gives the height of Olba as 3800 feet; but this is a + misprint, for elsewhere (<span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Geographical + Society</span></span>, N.S. xii. 446, 458) he gives the height as + exactly 5850 or roughly 6000 feet. The misprint has unfortunately + been repeated by Messrs. Heberdey and Wilhelm (<span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 84 note 1). The tall tower of Olba is figured + on the coins of the city. See G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lycaonia, Isauria, and Cilicia</span></span> + (London, 1900), pl. xxii. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_449" name="note_449" + href="#noteref_449">449.</a></dt> + + <dd class="tei tei-notetext">Sir Charles Lyell, <span class= + "tei tei-hi"><span style="font-style: italic">Principles of + Geology</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> (London, 1875), ii. 518 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Britannica</span></span>, Ninth Edition, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Caves,”</span> v. 265 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Compare my notes on Pausanias, i. 35. 7, viii. 29. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_450" name="note_450" + href="#noteref_450">450.</a></dt> + + <dd class="tei tei-notetext">J. T. Bent, in <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Royal Geographical Society</span></span>, N.S. xii. (1890) p. + 447.</dd> + + <dt class="tei tei-notelabel"><a id="note_451" name="note_451" + href="#noteref_451">451.</a></dt> + + <dd class="tei tei-notetext">Fr. Beaufort, <span class= + "tei tei-hi"><span style= + "font-style: italic">Karmania</span></span> (London, 1817), pp. 240 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_452" name="note_452" + href="#noteref_452">452.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 5. 5, pp. 670 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Mela, i. 72-75, ed. G. + Parthey; J. T. Bent, <span class="tei tei-q">“Explorations in + Cilicia Tracheia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings of the Royal Geographical + Society</span></span>, N.S. xii. (1890) pp. 446-448; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“A Journey in Cilicia Tracheia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xii. (1891) pp. 212-214; R. + Heberdey und A. Wilhelm, <span class="tei tei-q">“Reisen in + Kilikien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der kaiser. Akademie der + Wissenschaften, Philos.-histor. Classe</span></span>, xliv. (1896) + No. vi. pp. 70-79. Mr. D. G. Hogarth was so good as to furnish me + with some notes embodying his recollections of the Corycian cave. + All these modern writers confirm the general accuracy of the + descriptions of the cave given by Strabo and Mela. Mr. Hogarth + indeed speaks of exaggeration in Mela's account, but this is not + admitted by Mr. A. Wilhelm. As to the ruins of the city of Corycus + on the coast, distant about three miles from the cave, see Fr. + Beaufort, <span class="tei tei-hi"><span style= + "font-style: italic">Karmania</span></span> (London, 1817), pp. + 232-238; R. Heberdey und A. Wilhelm, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 67-70.</dd> + + <dt class="tei tei-notelabel"><a id="note_453" name="note_453" + href="#noteref_453">453.</a></dt> + + <dd class="tei tei-notetext">The suggestion is Mr. A. B. Cook's. + See his article, <span class="tei tei-q">“The European + Sky-god,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Classical Review</span></span>, xvii. (1903) + p. 418, note 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_454" name="note_454" + href="#noteref_454">454.</a></dt> + + <dd class="tei tei-notetext">J. T. Bent, in <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Royal Geographical Society</span></span>, N.S. xii. (1890) p. 448; + <span class="tei tei-hi"><span style= + "font-style: italic">id</span></span>., in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, xii. (1891) pp. 214-216. For the inscription + containing the names of the priests see R. Heberdey und A. Wilhelm, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 71-79; Ch. Michel, <span class= + "tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span>, pp. 718 <span class= + "tei tei-hi"><span style="font-style: italic">sqq</span></span>., + No. 878; above, p. 145.</dd> + + <dt class="tei tei-notelabel"><a id="note_455" name="note_455" + href="#noteref_455">455.</a></dt> + + <dd class="tei tei-notetext">Mela, i. 76, ed. G. Parthey (Berlin, + 1867). The cave of Typhon is described by J. T. Bent, <span class= + "tei tei-hi"><span style= + "font-style: italic">ll.cc.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_456" name="note_456" + href="#noteref_456">456.</a></dt> + + <dd class="tei tei-notetext">Aeschylus, <span class= + "tei tei-hi"><span style="font-style: italic">Prometheus + Vinctus</span></span>, 351-372.</dd> + + <dt class="tei tei-notelabel"><a id="note_457" name="note_457" + href="#noteref_457">457.</a></dt> + + <dd class="tei tei-notetext">Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Pyth.</span></span> + i. 30 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, who speaks of the giant as + <span class="tei tei-q">“bred in the many-named Cilician + cave.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_458" name="note_458" + href="#noteref_458">458.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, i. 6. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_459" name="note_459" + href="#noteref_459">459.</a></dt> + + <dd class="tei tei-notetext">Pausanias, viii. 29. 1, with my notes. + Pausanias mentions (viii. 32. 5) bones of superhuman size which + were preserved at Megalopolis, and which popular superstition + identified as the bones of the giant Hopladamus.</dd> + + <dt class="tei tei-notelabel"><a id="note_460" name="note_460" + href="#noteref_460">460.</a></dt> + + <dd class="tei tei-notetext">Pausanias, viii. 29. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_461" name="note_461" + href="#noteref_461">461.</a></dt> + + <dd class="tei tei-notetext">A. Holm, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte Siciliens + im Alterthum</span></span> (Leipsic, 1870-1874), i. 57, 356.</dd> + + <dt class="tei tei-notelabel"><a id="note_462" name="note_462" + href="#noteref_462">462.</a></dt> + + <dd class="tei tei-notetext">(Sir) Edward B. Tylor, <span class= + "tei tei-hi"><span style="font-style: italic">Researches into the + Early History of Mankind</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (London, 1878), p. 322, who adduces much more evidence of the same + sort.</dd> + + <dt class="tei tei-notelabel"><a id="note_463" name="note_463" + href="#noteref_463">463.</a></dt> + + <dd class="tei tei-notetext">J. T. Bent, <span class= + "tei tei-q">“Explorations in Cilicia Tracheia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Royal Geographical Society</span></span>, N.S. xii. (1890) pp. 448 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-q">“A Journey in Cilicia Tracheia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xii. (1891) pp. 208-210; R. + Heberdey und A. Wilhelm, <span class="tei tei-q">“Reisen in + Kilikien,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der kaiserlichen Akademie der + Wissenschaften, Philosophisch-historische Classe</span></span>, + xliv. (Vienna, 1896) No. vi. pp. 51-61.</dd> + + <dt class="tei tei-notelabel"><a id="note_464" name="note_464" + href="#noteref_464">464.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg026" class= + "tei tei-ref">26</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_465" name="note_465" + href="#noteref_465">465.</a></dt> + + <dd class="tei tei-notetext">B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 616. [However, Mr. G. F. + Hill writes to me: <span class="tei tei-q">“The attribution to + Tarsus of the 'Atheh coins is unfounded. Head himself only gives it + as doubtful. I should think they belong further East.”</span> In + the uncertainty which prevails on this point I have left the text + unchanged. <span class="tei tei-hi"><span style= + "font-style: italic">Note to Second Edition.</span></span>]</dd> + + <dt class="tei tei-notelabel"><a id="note_466" name="note_466" + href="#noteref_466">466.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">The name + 'Athar-'atheh occurs in a Palmyrene inscription. See G. A. Cooke, + <span class="tei tei-hi"><span style= + "font-style: italic">Text-book of North-Semitic + Inscriptions</span></span>, No. 112, pp. 267-270. In analysing + Atargatis into 'Athar-'atheh ('Atar-'ata) I follow E. Meyer + (<span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 605, 650 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>), F. Baethgen + (<span class="tei tei-hi"><span style= + "font-style: italic">Beiträge zur semitischen + Religionsgeschichte</span></span>, pp. 68-75), Fr. Cumont + (<span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Atargatis,”</span> Pauly-Wissowa, <span class= + "tei tei-hi"><span style="font-style: italic">Real-Encyclopädie + der classischen Altertumswissenschaft</span></span>, ii. 1896), + G. A. Cooke (<span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span>), C. P. Tiele + (<span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Religion im + Altertum</span></span>, i. 245), F. Hommel (<span class= + "tei tei-hi"><span style="font-style: italic">Grundriss der + Geographie und Geschichte des alten Orients</span></span>, pp. 43 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>), Father Lagrange + (<span class="tei tei-hi"><span style="font-style: italic">Études + sur les Religions Sémitiques</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + p. 130), and L. B. Paton (<span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Atargatis,”</span> J. Hastings's <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia of + Religion and Ethics</span></span>, ii. 164 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + In the great temple at Hierapolis-Bambyce a mysterious golden + image stood between the images of Atargatis and her male partner. + It resembled neither of them, yet combined the attributes of + other gods. Some interpreted it as Dionysus, others as Deucalion, + and others as Semiramis; for a golden dove, traditionally + associated with Semiramis, was perched on the head of the figure. + The Syrians called the image by a name which Lucian translates + <span class="tei tei-q">“sign”</span> (σημήιον). See Lucian, + <span class="tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 33. It has been plausibly conjectured by F. + Baethgen that the name which Lucian translates <span class= + "tei tei-q">“sign”</span> was really 'Atheh (עתה), which could + easily be confused with the Syriac word for <span class= + "tei tei-q">“sign”</span> (אהא). See F. Baethgen, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 73. A coin of Hierapolis, dating from the + third century <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>, exhibits the + images of the god and goddess seated on bulls and lions + respectively, with the mysterious object between them enclosed in + a shrine, which is surmounted by a bird, probably a dove. See J. + Garstang, <span class="tei tei-hi"><span style= + "font-style: italic">The Syrian Goddess</span></span> (London, + 1913), pp. 22 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 70 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with fig. 7.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The modern + writers cited at the beginning of this note have interpreted the + Syrian 'Atheh as a male god, the lover of Atargatis, and + identical in name and character with the Phrygian Attis. They may + be right; but none of them seems to have noticed that the same + name 'Atheh (עתה) is applied to a goddess at Tarsus.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_467" name="note_467" + href="#noteref_467">467.</a></dt> + + <dd class="tei tei-notetext">As to the image, see above, p. + <a href="#Pg137" class="tei tei-ref">137</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_468" name="note_468" + href="#noteref_468">468.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_469" name="note_469" + href="#noteref_469">469.</a></dt> + + <dd class="tei tei-notetext">Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn</span></span>, + i. 23. 12 and 17-19. The Greek name of Baalbec was Heliopolis, + <span class="tei tei-q">“the City of the Sun.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_470" name="note_470" + href="#noteref_470">470.</a></dt> + + <dd class="tei tei-notetext">G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-book of + North-Semitic Inscriptions</span></span>, pp. 163, 164. The statue + bears a long inscription, which in the style of its writing belongs + to the archaic type represented by the Moabite Stone. The contents + of the inscription show that it is earlier than the time of + Tiglath-Pileser III. (745-727 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span>). On Hadad, the + Syrian thunder-god, see F. Baethgen, <span class= + "tei tei-hi"><span style="font-style: italic">Beiträge zur + semitischen Religionsgeschichte</span></span>, pp. 66-68; C. P. + Tiele, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Religion im + Altertum</span></span>, i. 248 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; M. + J. Lagrange, <span class="tei tei-hi"><span style= + "font-style: italic">Études sur les Religions + Sémitiques</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 92 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + That Hadad was the consort of Atargatis at Hierapolis-Bambyce is + the opinion of P. Jensen (<span class="tei tei-hi"><span style= + "font-style: italic">Hittiter und Armenier</span></span>, p. 171), + who also indicates his character as a god both of thunder and of + fertility (<span class="tei tei-hi"><span style= + "font-style: italic">ib.</span></span>, p. 167). The view of Prof. + J. Garstang is similar (<span class="tei tei-hi"><span style= + "font-style: italic">The Syrian Goddess</span></span>, pp. 25 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>). That the name of the + chief male god of Hierapolis-Bambyce was Hadad is rendered almost + certain by coins of the city which were struck in the time of + Alexander the Great by a priestly king Abd-Hadad, whose name means + <span class="tei tei-q">“Servant of Hadad.”</span> See B. V. Head, + <span class="tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 654; J. Garstang, + <span class="tei tei-hi"><span style="font-style: italic">The + Syrian Goddess</span></span>, p. 27, with fig. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_471" name="note_471" + href="#noteref_471">471.</a></dt> + + <dd class="tei tei-notetext">H. Zimmern, in E. Schrader's + <span class="tei tei-hi"><span style="font-style: italic">Die + Keilinschriften und das Alte Testament</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + pp. 442-449; M. Jastrow, <span class="tei tei-hi"><span style= + "font-style: italic">Die Religion Babyloniens und + Assyriens</span></span> (Giessen, 1905-1912), i. 146-150, with + <span class="tei tei-hi"><span style= + "font-style: italic">Bildermappe</span></span>, plate 32, fig. 97. + The Assyrian relief is also figured in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Marduk,”</span> ii. 2350. The Babylonian + <span class="tei tei-foreign"><span style= + "font-style: italic">ramâmu</span></span> <span class= + "tei tei-q">“to scream, roar”</span> has its equivalent in the + Hebrew <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">ra'am</span></span> (רעם) + <span class="tei tei-q">“to thunder.”</span> The two names Adad + (Hadad) and Ramman occur together in the form Hadadrimmon in + Zechariah, xii. 11 (with S. R. Driver's note, <span class= + "tei tei-hi"><span style="font-style: italic">Century + Bible</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_472" name="note_472" + href="#noteref_472">472.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg121" class= + "tei tei-ref">121</a>, <a href="#Pg123" class= + "tei tei-ref">123</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_473" name="note_473" + href="#noteref_473">473.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg130" class= + "tei tei-ref">130</a>. However, the animal seems to be rather a + goat. See above, p. <a href="#Pg133" class="tei tei-ref">133</a> + note.</dd> + + <dt class="tei tei-notelabel"><a id="note_474" name="note_474" + href="#noteref_474">474.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg132" class= + "tei tei-ref">132</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_475" name="note_475" + href="#noteref_475">475.</a></dt> + + <dd class="tei tei-notetext">G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lycaonia, Isauria, and Cilicia</span></span>, pp. + 181, 182, 185, 188, 190, 228.</dd> + + <dt class="tei tei-notelabel"><a id="note_476" name="note_476" + href="#noteref_476">476.</a></dt> + + <dd class="tei tei-notetext">E. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte des + Alterthums</span></span>, i. (Stuttgart, 1884) pp. 246 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; F. + Baethgen, <span class="tei tei-hi"><span style= + "font-style: italic">Beiträge zur semitischen + Religionsgeschichte</span></span>, pp. 76 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The idolatrous Hebrews spread tables for Gad, that is, for Fortune + (Isaiah lxv. 11, Revised Version).</dd> + + <dt class="tei tei-notelabel"><a id="note_477" name="note_477" + href="#noteref_477">477.</a></dt> + + <dd class="tei tei-notetext">Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn</span></span>. + iii. 8. 2; Servius on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ii. 632.</dd> + + <dt class="tei tei-notelabel"><a id="note_478" name="note_478" + href="#noteref_478">478.</a></dt> + + <dd class="tei tei-notetext">Ephippus, cited by Athenaeus, xii. 53, + p. 537.</dd> + + <dt class="tei tei-notelabel"><a id="note_479" name="note_479" + href="#noteref_479">479.</a></dt> + + <dd class="tei tei-notetext">F. Baethgen, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 77; G. A. Cooke, <span class= + "tei tei-hi"><span style="font-style: italic">Text-book of + North-Semitic Inscriptions</span></span>, p. 269.</dd> + + <dt class="tei tei-notelabel"><a id="note_480" name="note_480" + href="#noteref_480">480.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg151" class= + "tei tei-ref">151</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_481" name="note_481" + href="#noteref_481">481.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 5. 16, p. 675.</dd> + + <dt class="tei tei-notelabel"><a id="note_482" name="note_482" + href="#noteref_482">482.</a></dt> + + <dd class="tei tei-notetext">B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), pp. 605 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; G. + F. Hill, <span class="tei tei-hi"><span style= + "font-style: italic">Catalogue of the Greek Coins of Lycaonia, + Isauria, and Cilicia</span></span>, pp. cxvii. <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 95-98, plates xv. xvi. xl. 9; G. Macdonald, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of Greek + Coins in the Hunterian Collection</span></span>, ii. 536 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, pl. lix. 11-14. The male + and female figures appear on separate coins. The attribution to + Mallus of the coins with the female figure and conical stone has + been questioned by Messrs. J. P. Six and G. F. Hill. I follow the + view of Messrs. F. Imhoof-Blumer and B. V. Head. [However, Mr. G. + F. Hill writes to me that the attribution of these coins to Mallus + is no longer maintained by any one. Imhoof-Blumer himself now + conjecturally assigns them to Aphrodisias in Cilicia, and Mr. Hill + regards this conjecture as very plausible. See F. Imhoof-Blumer, + <span class="tei tei-hi"><span style= + "font-style: italic">Kleinasiatische Münzen</span></span> (Vienna, + 1901-1902), ii. 435 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In the uncertainty which + still prevails on the subject I have left the text unchanged. For + my purpose it matters little whether this Cilician goddess was + worshipped at Mallus or at Aphrodisias. <span class= + "tei tei-hi"><span style="font-style: italic">Note to Second + Edition.</span></span>]</dd> + + <dt class="tei tei-notelabel"><a id="note_483" name="note_483" + href="#noteref_483">483.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg034" class= + "tei tei-ref">34</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_484" name="note_484" + href="#noteref_484">484.</a></dt> + + <dd class="tei tei-notetext">Philo of Byblus, in <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, iii. 569. El + is figured with three pairs of wings on coins of Byblus. See G. + Maspero, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire Ancienne des Peuples de l'Orient + Classique</span></span>, ii. 174; M. J. Lagrange, <span class= + "tei tei-hi"><span style="font-style: italic">Études sur les + Religions Sémitiques</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> p. + 72.</dd> + + <dt class="tei tei-notelabel"><a id="note_485" name="note_485" + href="#noteref_485">485.</a></dt> + + <dd class="tei tei-notetext">Imhoof-Blumer, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Kronos,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 1572; G. F. + Hill, <span class="tei tei-hi"><span style= + "font-style: italic">Catalogue of Greek Coins of Lycaonia, Isauria, + and Cilicia</span></span>, pp. cxxii. 99, pl. xvii. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_486" name="note_486" + href="#noteref_486">486.</a></dt> + + <dd class="tei tei-notetext">G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. cxxi. <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 98, pl. xvii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_487" name="note_487" + href="#noteref_487">487.</a></dt> + + <dd class="tei tei-notetext">Another native Cilician deity who + masqueraded in Greek dress was probably the Olybrian Zeus of + Anazarba or Anazarbus, but of his true nature and worship we know + nothing. See W. Dittenberger, <span class="tei tei-hi"><span style= + "font-style: italic">Orientis Graeci Inscriptiones + Selectae</span></span> (Leipsic, 1903-1905), ii. p. 267, No. 577; + Stephanus Byzantius, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ἄδανα (where the MS. + reading Ολυμβρος was wrongly changed by Salmasius into + Ὄλυμπος).</dd> + + <dt class="tei tei-notelabel"><a id="note_488" name="note_488" + href="#noteref_488">488.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 5. 19, p. 676. The + expression of Strabo leaves it doubtful whether the ministers of + the goddess were men or women. There was a headland called Sarpedon + near the mouth of the Calycadnus River in Western Cilicia (Strabo, + xiii. 4. 6, p. 627, xiv. 5. 4, p. 670), where Sarpedon or + Sarpedonian Apollo had a temple and an oracle. The temple was hewn + in the rock, and contained an image of the god. See R. Heberdey und + A. Wilhelm, <span class="tei tei-q">“Reisen in Kilikien,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Denkschriften der kaiser. Akademie der + Wissenschaften, Philosoph.-histor. Classe</span></span>, xliv. + (Vienna, 1896) No. vi. pp. 100, 107. Probably this Sarpedonian + Apollo was a native deity akin to Sarpedonian Artemis.</dd> + + <dt class="tei tei-notelabel"><a id="note_489" name="note_489" + href="#noteref_489">489.</a></dt> + + <dd class="tei tei-notetext">E. J. Davis, <span class= + "tei tei-hi"><span style="font-style: italic">Life in Asiatic + Turkey</span></span>, pp. 128-134; J. T. Bent, <span class= + "tei tei-q">“Recent Discoveries in Eastern Cilicia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xi. (1890) pp. 234 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; E. + L. Hicks, <span class="tei tei-q">“Inscriptions from Eastern + Cilicia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">ibid.</span></span> pp. 243 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + R. Heberdey und A. Wilhelm, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 25 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The site of Hieropolis-Castabala was first identified by J. T. Bent + by means of inscriptions. As to the coins of the city, see Fr. + Imhoof-Blumer, <span class="tei tei-q">“Zur Münzkunde + Kilikiens,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Numismatik</span></span>, x. + (1883) pp. 267-290; G. F. Hill, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lycaonia, Isauria, and Cilicia</span></span>, pp. + c.-cii. 82-84, pl. xiv. 1-6; G. Macdonald, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of Greek + Coins in the Hunterian Collection</span></span>, ii. 534 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_490" name="note_490" + href="#noteref_490">490.</a></dt> + + <dd class="tei tei-notetext">On the difference between Hieropolis + and Hierapolis see (Sir) W. M. Ramsay, <span class= + "tei tei-hi"><span style="font-style: italic">Historical Geography + of Asia Minor</span></span>, pp. 84 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + According to him, the cities designated by such names grew up + gradually round a sanctuary; where Greek influence prevailed the + city in time eclipsed the sanctuary and became known as Hierapolis, + or the Sacred City, but where the native element retained its + predominance the city continued to be known as Hieropolis, or the + City of the Sanctuary.</dd> + + <dt class="tei tei-notelabel"><a id="note_491" name="note_491" + href="#noteref_491">491.</a></dt> + + <dd class="tei tei-notetext">E. L. Hicks, <span class= + "tei tei-q">“Inscriptions from Eastern Cilicia,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of Hellenic Studies</span></span>, xi. (1890) pp. 251-253; R. + Heberdey und A. Wilhelm, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 26. These writers + differ somewhat in their reading and restoration of the verses, + which are engraved on a limestone basis among the ruins. I follow + the version of Messrs. Heberdey and Wilhelm.</dd> + + <dt class="tei tei-notelabel"><a id="note_492" name="note_492" + href="#noteref_492">492.</a></dt> + + <dd class="tei tei-notetext">J. T. Bent and E. L. Hicks, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 235, 246 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; R. + Heberdey und A. Wilhelm, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 27.</dd> + + <dt class="tei tei-notelabel"><a id="note_493" name="note_493" + href="#noteref_493">493.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 2. 7, p. 537. See above, + p. <a href="#Pg115" class="tei tei-ref">115</a>. The Cilician + Castabala, the situation of which is identified by inscriptions, is + not mentioned by Strabo. It is very unlikely that, with his + intimate knowledge of Asia Minor, he should have erred so far as to + place the city in Cappadocia, to the north of the Taurus mountains, + instead of in Cilicia, to the south of them. It is more probable + that there were two cities of the same name, and that Strabo has + omitted to mention one of them. Similarly, there were two cities + called Comana, one in Cappadocia and one in Pontus; at both places + the same goddess was worshipped with similar rites. See Strabo, + xii. 2. 3, p. 535, xii. 3. 32, p. 557. The situation of the various + Castabalas mentioned by ancient writers is discussed by F. + Imhoof-Blumer, <span class="tei tei-q">“Zur Münzkunde + Kilikiens,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Numismatik</span></span>, x. + (1883) pp. 285-288.</dd> + + <dt class="tei tei-notelabel"><a id="note_494" name="note_494" + href="#noteref_494">494.</a></dt> + + <dd class="tei tei-notetext">See <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, i. 37 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_495" name="note_495" + href="#noteref_495">495.</a></dt> + + <dd class="tei tei-notetext">Jamblichus, <span class= + "tei tei-hi"><span style="font-style: italic">De + mysteriis</span></span>, iii. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_496" name="note_496" + href="#noteref_496">496.</a></dt> + + <dd class="tei tei-notetext">Another Cilician goddess was Athena of + Magarsus, to whom Alexander the Great sacrificed before the battle + of Issus. See Arrian, <span class="tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, ii. 5. 9; Stephanus + Byzantius, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Μάγαρσος; J. Tzetzes, + <span class="tei tei-hi"><span style="font-style: italic">Schol. on + Lycophron</span></span>, 444. The name of the city seems to be + Oriental, perhaps derived from the Semitic word for <span class= + "tei tei-q">“cave”</span> (מגרה). As to the importance of caves in + Semitic religion, see W. Robertson Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 197 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The site of Magarsus appears to be at Karatash, a hill rising from + the sea at the southern extremity of the Cilician plain, about + forty-five miles due south of Adana. The walls of the city, built + of great limestone blocks, are standing to a height of several + courses, and an inscription which mentions the priests of Magarsian + Athena has been found on the spot. See R. Heberdey und A. Wilhelm, + <span class="tei tei-q">“Reisen in Kilikien,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Denkschriften der + kaiser. Akademie der Wissenschaften, Philosoph.-histor. + Classe</span></span>, xliv. (1896) No. vi. pp. 6-10.</dd> + + <dt class="tei tei-notelabel"><a id="note_497" name="note_497" + href="#noteref_497">497.</a></dt> + + <dd class="tei tei-notetext">E. T. Atkinson, <span class= + "tei tei-hi"><span style="font-style: italic">The Himalayan + Districts of the North-Western Provinces of India</span></span>, + ii. (Allahabad, 1884) pp. 826 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_498" name="note_498" + href="#noteref_498">498.</a></dt> + + <dd class="tei tei-notetext">The Rev. G. E. White (Missionary at + Marsovan, in the ancient Pontus), in a letter to me dated 19 + Southmoor Road, Oxford, February 11, 1907.</dd> + + <dt class="tei tei-notelabel"><a id="note_499" name="note_499" + href="#noteref_499">499.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 5. 9, pp. 671 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Arrian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, ii. 5; Athenaeus, xii. + 39, p. 530 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a</span></span>, <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>. Compare Stephanus + Byzantius, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ἀγχιάλη; Georgius + Syncellus, <span class="tei tei-hi"><span style= + "font-style: italic">Chronographia</span></span>, vol. i. p. 312, + ed. G. Dindorf (Bonn, 1829). The site of Anchiale has not yet been + discovered. At Tarsus itself the ruins of a vast quadrangular + structure have sometimes been identified with the monument of + Sardanapalus. See E. J. Davis, <span class= + "tei tei-hi"><span style="font-style: italic">Life in Asiatic + Turkey</span></span>, pp. 37-39; G. Perrot et Ch. Chipiez, + <span class="tei tei-hi"><span style="font-style: italic">Histoire + de l'Art dans l'Antiquité</span></span>, iv. 536 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + But Mr. D. G. Hogarth tells me that the ruins in question seem to + be the concrete foundations of a Roman temple. The mistake had + already been pointed out by Mr. R. Koldewey. See his article, + <span class="tei tei-q">“Das sogenannte Grab des Sardanapal zu + Tarsus,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Aus der Anomia</span></span> (Berlin, 1890), + pp. 178-185.</dd> + + <dt class="tei tei-notelabel"><a id="note_500" name="note_500" + href="#noteref_500">500.</a></dt> + + <dd class="tei tei-notetext">See G. Perrot et Ch. Chipiez, + <span class="tei tei-hi"><span style="font-style: italic">Histoire + de l'Art dans l'Antiquité</span></span>, iv. 542 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + They think that the figure probably represented the king in a + common attitude of adoration, his right arm raised and his thumb + resting on his forefinger.</dd> + + <dt class="tei tei-notelabel"><a id="note_501" name="note_501" + href="#noteref_501">501.</a></dt> + + <dd class="tei tei-notetext">L. Messerschmidt, <span class= + "tei tei-hi"><span style="font-style: italic">Corpus Inscriptionum + Hettiticarum</span></span>, pp. 17-19, plates xxi.-xxv.; G. Perrot + et Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 492, 494 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 528-530, 547; J. Garstang, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of the Hittites</span></span>, pp. + 107-122.</dd> + + <dt class="tei tei-notelabel"><a id="note_502" name="note_502" + href="#noteref_502">502.</a></dt> + + <dd class="tei tei-notetext">Prof. W. Max Müller is of opinion that + the Hittite civilization and the Hittite system of writing were + developed in Cilicia rather than in Cappadocia (<span class= + "tei tei-hi"><span style="font-style: italic">Asien und + Europa</span></span>, p. 350).</dd> + + <dt class="tei tei-notelabel"><a id="note_503" name="note_503" + href="#noteref_503">503.</a></dt> + + <dd class="tei tei-notetext">According to Berosus and Abydenus it + was not Sardanapalus (Ashurbanipal) but Sennacherib who built or + rebuilt Tarsus after the fashion of Babylon, causing the river + Cydnus to flow through the midst of the city. See <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, ii. 504, iv. + 282; C. P. Tiele, <span class="tei tei-hi"><span style= + "font-style: italic">Babylonisch-assyrische + Geschichte</span></span>, pp. 297 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_504" name="note_504" + href="#noteref_504">504.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, ii. 27; Athenaeus, + xii. 38, p. 529; Justin, i. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_505" name="note_505" + href="#noteref_505">505.</a></dt> + + <dd class="tei tei-notetext">G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, iii. 422 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> For + the inscriptions referring to him and a full discussion of them, + see C. F. Lehmann (-Haupt), <span class="tei tei-hi"><span style= + "font-style: italic">Šamaš-šumukîn, König von Babylonien, 668-648 + v. Chr.</span></span> (Leipsic, 1892).</dd> + + <dt class="tei tei-notelabel"><a id="note_506" name="note_506" + href="#noteref_506">506.</a></dt> + + <dd class="tei tei-notetext">Abydenus, in <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, iv. 282; + Georgius Syncellus, <span class="tei tei-hi"><span style= + "font-style: italic">Chronographia</span></span>, i. p. 396, ed. G. + Dindorf; E. Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des Alterthums</span></span>, i. + (Stuttgart, 1884) pp. 576 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, iii. 482-485. C. P. + Tiele thought that the story of the death of Saracus might be a + popular but mistaken duplicate of the death of Shamash-shumukin + (<span class="tei tei-hi"><span style= + "font-style: italic">Babylonisch-assyrische + Geschichte</span></span>, pp. 410 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + Zimri, king of Israel, also burned himself in his palace to escape + falling into the hands of his enemies (1 Kings xvi. 18).</dd> + + <dt class="tei tei-notelabel"><a id="note_507" name="note_507" + href="#noteref_507">507.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 86 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_508" name="note_508" + href="#noteref_508">508.</a></dt> + + <dd class="tei tei-notetext">Raoul-Rochette, <span class= + "tei tei-q">“Sur l'Hercule Assyrien et Phénicien,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Mémoires + de l'Académie des Inscriptions et Belles-Lettres</span></span>, + xvii. Deuxième Partie (Paris, 1848), p. 274.</dd> + + <dt class="tei tei-notelabel"><a id="note_509" name="note_509" + href="#noteref_509">509.</a></dt> + + <dd class="tei tei-notetext">J. Darmesteter, <span class= + "tei tei-hi"><span style="font-style: italic">The + Zend-Avesta</span></span>, vol. i. (Oxford, 1880) pp. lxxxvi., + lxxxviii-xc. (<span class="tei tei-hi"><span style= + "font-style: italic">Sacred Books of the East</span></span>, vol. + iv.).</dd> + + <dt class="tei tei-notelabel"><a id="note_510" name="note_510" + href="#noteref_510">510.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Zend-Avesta</span></span>, <span class= + "tei tei-hi"><span style= + "font-style: italic">Vendîdâd</span></span>, Fargard, v. 7. 39-44 + (<span class="tei tei-hi"><span style="font-style: italic">Sacred + Books of the East</span></span>, iv. 60 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_511" name="note_511" + href="#noteref_511">511.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Zend-Avesta</span></span>, translated by J. + Darmesteter, i. pp. xc. 9, 110 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + (<span class="tei tei-hi"><span style="font-style: italic">Sacred + Books of the East</span></span>, iv.).</dd> + + <dt class="tei tei-notelabel"><a id="note_512" name="note_512" + href="#noteref_512">512.</a></dt> + + <dd class="tei tei-notetext">Strabo, xv. 3. 14, p. 732. Even gold, + on account of its resemblance to fire, might not be brought near a + corpse (<span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> xv. 3. 18, p. 734).</dd> + + <dt class="tei tei-notelabel"><a id="note_513" name="note_513" + href="#noteref_513">513.</a></dt> + + <dd class="tei tei-notetext">Sardes fell in the autumn of 546 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> (E. Meyer, + <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des Alterthums</span></span>, i. + (Stuttgart, 1884), p. 604). Bacchylides was probably born between + 512 and 505 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> See R. C. Jebb, + <span class="tei tei-hi"><span style= + "font-style: italic">Bacchylides, the Poems and + Fragments</span></span> (Cambridge, 1905), pp. 1 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_514" name="note_514" + href="#noteref_514">514.</a></dt> + + <dd class="tei tei-notetext">Bacchylides, iii. 24-62.</dd> + + <dt class="tei tei-notelabel"><a id="note_515" name="note_515" + href="#noteref_515">515.</a></dt> + + <dd class="tei tei-notetext">F. G. Welcker, <span class= + "tei tei-hi"><span style="font-style: italic">Alte + Denkmäler</span></span> (Göttingen, 1849-1864), iii. pl. xxxiii.; + A. Baumeister, <span class="tei tei-hi"><span style= + "font-style: italic">Denkmäler des klassischen + Altertums</span></span> (Munich and Leipsic, 1885-1888), ii. 796, + fig. 860; A. H. Smith, <span class="tei tei-q">“Illustrations to + Bacchylides,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, + xviii. (1898) pp. 267-269; G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, iii. 618 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> It + is true that Cambyses caused the dead body of the Egyptian king + Amasis to be dragged from the tomb, mangled, and burned; but the + deed is expressly branded by the ancient historian as an outrage on + Persian religion (Herodotus, iii. 16).</dd> + + <dt class="tei tei-notelabel"><a id="note_516" name="note_516" + href="#noteref_516">516.</a></dt> + + <dd class="tei tei-notetext">Raoul-Rochette, <span class= + "tei tei-q">“Sur l'Hercule Assyrien et Phénicien,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Mémoires + de l'Académie des Inscriptions et Belles-Lettres</span></span>, + xvii. Deuxième Partie (Paris, 1848), pp. 277 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; M. + Duncker, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des Alterthums</span></span>, + iv.<span class="tei tei-hi"><span style= + "vertical-align: super">5</span></span> 330-332; E. Meyer, + <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des Alterthums</span></span>, i. + (Stuttgart, 1884) p. 604; G. Maspero, <span class= + "tei tei-hi"><span style="font-style: italic">Histoire Ancienne des + Peuples de l'Orient Classique</span></span>, iii. 618.</dd> + + <dt class="tei tei-notelabel"><a id="note_517" name="note_517" + href="#noteref_517">517.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_518" name="note_518" + href="#noteref_518">518.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg115" class= + "tei tei-ref">115</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg173" class= + "tei tei-ref">173</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_519" name="note_519" + href="#noteref_519">519.</a></dt> + + <dd class="tei tei-notetext">Hyginus, <span class= + "tei tei-hi"><span style="font-style: italic">Fab.</span></span> + 243; Pliny, viii. 155.</dd> + + <dt class="tei tei-notelabel"><a id="note_520" name="note_520" + href="#noteref_520">520.</a></dt> + + <dd class="tei tei-notetext">See W. Robertson Smith, <span class= + "tei tei-q">“Ctesias and the Semiramis Legend,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">English Historical + Review</span></span>, ii. (1887) pp. 303-317. But the legend of + Semiramis appears to have gathered round the person of a real + Assyrian queen, by name Shammuramat, who lived towards the end of + the ninth century <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> and is known to us + from historical inscriptions. See C. F. Lehmann-Haupt, <span class= + "tei tei-hi"><span style="font-style: italic">Die historische + Semiramis und ihre Zeit</span></span> (Tübingen, 1910), pp. 1 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Semiramis,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, iv. 678 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style="font-style: italic">The + Scapegoat</span></span>, pp. 369 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_521" name="note_521" + href="#noteref_521">521.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg114" class= + "tei tei-ref">114</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_522" name="note_522" + href="#noteref_522">522.</a></dt> + + <dd class="tei tei-notetext">In ancient Greece we seem to have a + reminiscence of widow-burning in the legend that when the corpse of + Capaneus was being consumed on the pyre, his wife Evadne threw + herself into the flames and perished. See Euripides, <span class= + "tei tei-hi"><span style= + "font-style: italic">Supplices</span></span>, 980 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 7. 1; + Zenobius, <span class="tei tei-hi"><span style= + "font-style: italic">Cent.</span></span> i. 30; Ovid, <span class= + "tei tei-hi"><span style= + "font-style: italic">Tristia</span></span>, v. 14. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_523" name="note_523" + href="#noteref_523">523.</a></dt> + + <dd class="tei tei-notetext">Isaiah xxx. 33. The Revised Version + has <span class="tei tei-q">“a Topheth”</span> instead of + <span class="tei tei-q">“Tophet.”</span> But Hebrew does not + possess an indefinite article (the few passages of the Bible in + which the Aramaic חת is so used are no exception to the rule), and + there is no evidence that Tophet (Topheth) was ever employed in a + general sense. The passage of Isaiah has been rightly interpreted + by W. Robertson Smith in the sense indicated in the text, though he + denies that it contains any reference to the sacrifice of the + children. See his <span class="tei tei-hi"><span style= + "font-style: italic">Lectures on the Religion of the + Semites</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 372 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> He + observes (p. 372, note 3): <span class="tei tei-q">“Saul's body was + burned (1 Sam. xxxi. 12), possibly to save it from the risk of + exhumation by the Philistines, but perhaps rather with a religious + intention, and almost as an act of worship, since his bones were + buried under the sacred tamarisk at Jabesh.”</span> In 1 Chronicles + x. 12 the tree under which the bones of Saul were buried is not a + tamarisk but a terebinth or an oak.</dd> + + <dt class="tei tei-notelabel"><a id="note_524" name="note_524" + href="#noteref_524">524.</a></dt> + + <dd class="tei tei-notetext">2 Chronicles xvi. 14, xxi. 19; + Jeremiah xxxiv. 5. There is no ground for assuming, as the + Authorized version does in Jeremiah xxxiv. 5, that only spices were + burned on these occasions; indeed the burning of spices is not + mentioned at all in any of the three passages. The <span class= + "tei tei-q">“sweet odours and divers kinds of spices prepared by + the apothecaries' art,”</span> which were laid in the dead king's + bed (2 Chronicles xvi. 14), were probably used to embalm him, not + to be burned at his funeral. For though <span class= + "tei tei-q">“great burnings”</span> were regularly made for the + dead kings of Judah, there is no evidence (apart from the doubtful + case of Saul) that their bodies were cremated. They are regularly + said to have been buried, not burnt. The passage of Isaiah seems to + show that what was burned at a royal funeral was a great, but + empty, pyre. That the burnings for the kings formed part of a + heathen custom was rightly perceived by Renan (<span class= + "tei tei-hi"><span style="font-style: italic">Histoire du peuple + d'Israel</span></span>, iii. 121, note).</dd> + + <dt class="tei tei-notelabel"><a id="note_525" name="note_525" + href="#noteref_525">525.</a></dt> + + <dd class="tei tei-notetext">Josephus, <span class= + "tei tei-hi"><span style="font-style: italic">Bell. + Jud.</span></span> v. 4. 1. See <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Biblica</span></span>, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Jerusalem,”</span> vol. ii. 2423 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_526" name="note_526" + href="#noteref_526">526.</a></dt> + + <dd class="tei tei-notetext">As to the Moloch worship, see Note I. + at the end of the volume. I have to thank the Rev. Professor R. H. + Kennett for indicating to me the inference which may be drawn from + the identification of the Valley of Hinnom with the Tyropoeon.</dd> + + <dt class="tei tei-notelabel"><a id="note_527" name="note_527" + href="#noteref_527">527.</a></dt> + + <dd class="tei tei-notetext">W. M. Thomson, <span class= + "tei tei-hi"><span style="font-style: italic">The Land and the + Book, Central Palestine and Phoenicia</span></span> (London, 1883), + pp. 575-579; Ed. Robinson, <span class="tei tei-hi"><span style= + "font-style: italic">Biblical Researches in + Palestine</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (London, 1867), ii. 430. + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; K. Baedeker, <span class= + "tei tei-hi"><span style="font-style: italic">Palestine and + Syria</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> (Leipsic, 1906), p. + 255.</dd> + + <dt class="tei tei-notelabel"><a id="note_528" name="note_528" + href="#noteref_528">528.</a></dt> + + <dd class="tei tei-notetext">Herodotus, v. 92. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_529" name="note_529" + href="#noteref_529">529.</a></dt> + + <dd class="tei tei-notetext">C. Bock, <span class= + "tei tei-hi"><span style="font-style: italic">Temples and + Elephants</span></span> (London, 1884), pp. 73-76.</dd> + + <dt class="tei tei-notelabel"><a id="note_530" name="note_530" + href="#noteref_530">530.</a></dt> + + <dd class="tei tei-notetext">This view was maintained long ago by + Raoul-Rochette in regard to the deaths both of Sardanapalus and of + Croesus. He supposed that <span class="tei tei-q">“the Assyrian + monarch, reduced to the last extremity, wished, by the mode of + death which he chose, to give to his sacrifice the form of an + apotheosis and to identify himself with the national god of his + country by allowing himself to be consumed, like him, on a pyre.... + Thus mythology and history would be combined in a legend in which + the god and the monarch would finally be confused. There is nothing + in this which is not conformable to the ideas and habits of Asiatic + civilization.”</span> See his memoir, <span class="tei tei-q">“Sur + l'Hercule Assyrien et Phénicien,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mémoires de + l'Académie des Inscriptions et Belles-Lettres</span></span>, xvii. + Deuxième Partie (Paris, 1848), pp. 247 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 271 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> The notion of regeneration + by fire was fully recognized by Raoul-Rochette (<span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 30 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). It deserves to be noted + that Croesus burned on a huge pyre the great and costly offerings + which he dedicated to Apollo at Delphi. He thought, says Herodotus + (i. 50), that in this way the god would get possession of the + offerings.</dd> + + <dt class="tei tei-notelabel"><a id="note_531" name="note_531" + href="#noteref_531">531.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">As to Isis see + Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Isis et Osiris</span></span>, 16. As to + Demeter see Homer, <span class="tei tei-hi"><span style= + "font-style: italic">Hymn to Demeter</span></span>, 231-262; + Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, i. 5. 1; Ovid, + <span class="tei tei-hi"><span style= + "font-style: italic">Fasti</span></span>, iv. 547-560. As to + Thetis see Apollonius Rhodius, <span class= + "tei tei-hi"><span style= + "font-style: italic">Argon</span></span>, iv. 865-879; + Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibl.</span></span> iii. 13. 6. Most of + these writers express clearly the thought that the fire consumed + the mortal element, leaving the immortal. Thus Plutarch says, + περικαίειν τὰ θνητὰ τοῦ σώματος. Apollodorus says (i. 5. 1), εἰς + πῦρ κατετίθει τὸ βρέφος καὶ περιῄρει τὰς θνητὰς σάρκας αὐτοῦ, and + again (iii. 13. 6), εἰς τὸ πῦρ ἐγκρυβοῦσα τῆς νυκτὸς ἔφθειρεν ὂ + ἦν αὐτῷ θνητὸν πατρῷον. Apollonius Rhodius says,</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">ἡ μὲν γὰρ + βροτέας αἰεὶ περὶ σάρκας ἔδαιεν νύκτα διὰ μέσσην φλογμῷ + πυρός.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And Ovid + has,</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Inque foco pueri corpus + vivente favilla Obruit, humanum purget ut ignis + onus.</span></span>”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On the custom + of passing children over a fire as a purification, see my note, + <span class="tei tei-q">“The Youth of Achilles,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Classical Review</span></span>, vii. (1893) + pp. 293 sq. On the purificatory virtue which the Greeks ascribed + to fire see also Erwin Rohde, <span class= + "tei tei-hi"><span style= + "font-style: italic">Psyche</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (Tübingen and Leipsic, 1903), ii. 101, note 2. The Warramunga of + Central Australia have a tradition of a great man who + <span class="tei tei-q">“used to burn children in the fire so as + to make them grow strong”</span> (B. Spencer and F. J. Gillen, + <span class="tei tei-hi"><span style="font-style: italic">The + Northern Tribes of Central Australia</span></span>, London, 1904, + p. 429).</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_532" name="note_532" + href="#noteref_532">532.</a></dt> + + <dd class="tei tei-notetext">She is said to have thus restored the + youth of her husband Jason, her father-in-law Aeson, the nurses of + Dionysus, and all their husbands (Euripides, <span class= + "tei tei-hi"><span style="font-style: italic">Medea</span></span>, + Argum.; Scholiast on Aristophanes, <span class= + "tei tei-hi"><span style= + "font-style: italic">Knights</span></span>, 1321; compare Plautus, + <span class="tei tei-hi"><span style= + "font-style: italic">Pseudolus</span></span>, 879 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>); + and she applied the same process with success to an old ram + (Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibl.</span></span> i. 9. 27; Pausanias, viii. + 11. 2; Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 24).</dd> + + <dt class="tei tei-notelabel"><a id="note_533" name="note_533" + href="#noteref_533">533.</a></dt> + + <dd class="tei tei-notetext">Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Olymp.</span></span> + i. 40 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, with the Scholiast; J. + Tzetzes, <span class="tei tei-hi"><span style= + "font-style: italic">Schol. on Lycophron</span></span>, 152.</dd> + + <dt class="tei tei-notelabel"><a id="note_534" name="note_534" + href="#noteref_534">534.</a></dt> + + <dd class="tei tei-notetext">Jamblichus, <span class= + "tei tei-hi"><span style="font-style: italic">De + mysteriis</span></span>, v. 12.</dd> + + <dt class="tei tei-notelabel"><a id="note_535" name="note_535" + href="#noteref_535">535.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De morte + Peregrini</span></span>, 27 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_536" name="note_536" + href="#noteref_536">536.</a></dt> + + <dd class="tei tei-notetext">Diogenes Laertius, viii. 2. 69 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_537" name="note_537" + href="#noteref_537">537.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De morte + Peregrini</span></span>, 25; Strabo, xv. 1. 64 and 68, pp. 715, + 717; Arrian, <span class="tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, vii. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_538" name="note_538" + href="#noteref_538">538.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 42 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_539" name="note_539" + href="#noteref_539">539.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_540" name="note_540" + href="#noteref_540">540.</a></dt> + + <dd class="tei tei-notetext">Joannes Lydus, <span class= + "tei tei-hi"><span style="font-style: italic">De + magistratibus</span></span>, iii. 64.</dd> + + <dt class="tei tei-notelabel"><a id="note_541" name="note_541" + href="#noteref_541">541.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg144" class= + "tei tei-ref">144</a>, note 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_542" name="note_542" + href="#noteref_542">542.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Quaestiones + Graecae</span></span>, 45. Zeus Labrandeus was worshipped at the + village of Labraunda, situated in a pass over the mountains, near + Mylasa in Caria. The temple was ancient. A road called the Sacred + Way led downhill for ten miles to Mylasa, a city of white marble + temples and colonnades which stood in a fertile plain at the foot + of a precipitous mountain, where the marble was quarried. + Processions bearing the holy emblems went to and fro along the + Sacred Way from Mylasa to Labraunda. See Strabo, xiv. 2. 23, pp. + 658 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The double-headed axe + figures on the ruins and coins of Mylasa (Ch. Fellows, <span class= + "tei tei-hi"><span style="font-style: italic">An Account of + Discoveries in Lycia</span></span>, London, 1841, p. 75; B. V. + Head, <span class="tei tei-hi"><span style= + "font-style: italic">Historia Numorum</span></span>, Oxford, 1887, + pp. 528 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). A horseman carrying a + double-headed axe is a type which occurs on the coins of many towns + in Lydia and Phrygia. At Thyatira this axe-bearing hero was called + Tyrimnus, and games were held in his honour. He was identified with + Apollo and the sun. See B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lydia</span></span> (London, 1901), p. cxxviii. On a + coin of Mostene in Lydia the double-headed axe is represented + between a bunch of grapes and ears of corn, as if it were an emblem + of fertility (B. V. Head, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> p. 162, pl. xvii. + 11).</dd> + + <dt class="tei tei-notelabel"><a id="note_543" name="note_543" + href="#noteref_543">543.</a></dt> + + <dd class="tei tei-notetext">L. Preller, <span class= + "tei tei-hi"><span style="font-style: italic">Griechische + Mythologie</span></span>, i.<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> (Berlin, 1894) pp. 141 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> As to the Hittite + thunder-god and his axe see above, pp. <a href="#Pg134" class= + "tei tei-ref">134</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_544" name="note_544" + href="#noteref_544">544.</a></dt> + + <dd class="tei tei-notetext">Nicolaus Damascenus, in <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, iii. 382 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_545" name="note_545" + href="#noteref_545">545.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 381.</dd> + + <dt class="tei tei-notelabel"><a id="note_546" name="note_546" + href="#noteref_546">546.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 84.</dd> + + <dt class="tei tei-notelabel"><a id="note_547" name="note_547" + href="#noteref_547">547.</a></dt> + + <dd class="tei tei-notetext">Eusebius, <span class= + "tei tei-hi"><span style= + "font-style: italic">Chronic.</span></span> i. 69, ed. A. Schoene + (Berlin, 1866-1875).</dd> + + <dt class="tei tei-notelabel"><a id="note_548" name="note_548" + href="#noteref_548">548.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 50. At Thebes there was + a stone lion which was said to have been dedicated by Hercules + (Pausanias, ix. 17. 2).</dd> + + <dt class="tei tei-notelabel"><a id="note_549" name="note_549" + href="#noteref_549">549.</a></dt> + + <dd class="tei tei-notetext">B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Numorum</span></span> (Oxford, 1887), p. 553; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Catalogue + of the Greek Coins of Lydia</span></span> (London, 1901), pp. + xcviii, 239, 240, 241, 244, 247, 253, 254, 264, with plates xxiv. + 9-11, 13, XXV. 2, 12, xxvii. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_550" name="note_550" + href="#noteref_550">550.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg143" class= + "tei tei-ref">143</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_551" name="note_551" + href="#noteref_551">551.</a></dt> + + <dd class="tei tei-notetext">Herodotus, ii. 106; G. Perrot et Ch. + Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, iv. 742-752; L. Messerschmidt, + <span class="tei tei-hi"><span style="font-style: italic">Corpus + Inscriptionum Hettiticarum</span></span>, pp. 33-37, with plates + xxxvii., xxxviii.; J. Garstang, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of the + Hittites</span></span>, pp. 170-173, with plate liv.</dd> + + <dt class="tei tei-notelabel"><a id="note_552" name="note_552" + href="#noteref_552">552.</a></dt> + + <dd class="tei tei-notetext">Pausanias, iii. 24. 2, v. 13. 7 with + my note; G. Perrot et Ch. Chipiez, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 752-759; L. Messerschmidt, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 37 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, pl. xxxix. 1; J. Garstang, + <span class="tei tei-hi"><span style="font-style: italic">The Land + of the Hittites</span></span>, pp. 167-170, with plate liii. Unlike + most Hittite sculptures the figure of Mother Plastene is carved + almost in the round. The inscriptions which accompany both these + Lydian monuments are much defaced.</dd> + + <dt class="tei tei-notelabel"><a id="note_553" name="note_553" + href="#noteref_553">553.</a></dt> + + <dd class="tei tei-notetext">The suggestion that the Heraclid kings + of Lydia were Hittites, or under Hittite influence, is not novel. + See W. Wright, <span class="tei tei-hi"><span style= + "font-style: italic">Empire of the Hittites</span></span>, p. 59; + E. Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des Alterthums</span></span>, i. + (Stuttgart, 1884) p. 307, § 257; Fr. Hommel, <span class= + "tei tei-hi"><span style="font-style: italic">Grundriss der + Geographie und Geschichte des alten Orients</span></span>, p. 54, + note 2; L. Messerschmidt, <span class="tei tei-hi"><span style= + "font-style: italic">The Hittites</span></span>, p. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_554" name="note_554" + href="#noteref_554">554.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg110" class= + "tei tei-ref">110</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_555" name="note_555" + href="#noteref_555">555.</a></dt> + + <dd class="tei tei-notetext">Dionysius Halicarnasensis, + <span class="tei tei-hi"><span style="font-style: italic">Antiquit. + Roman.</span></span> i. 27. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_556" name="note_556" + href="#noteref_556">556.</a></dt> + + <dd class="tei tei-notetext">Nonnus, <span class= + "tei tei-hi"><span style="font-style: italic">Dionys.</span></span> + xxv. 451-551; Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> xxv. 14. The story, + as we learn from Pliny, was told by Xanthus, an early historian of + Lydia.</dd> + + <dt class="tei tei-notelabel"><a id="note_557" name="note_557" + href="#noteref_557">557.</a></dt> + + <dd class="tei tei-notetext">Thus Glaucus, son of Minos, was + restored to life by the seer Polyidus, who learned the trick from a + serpent. See Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 3. 1. For + references to other tales of the same sort see my note on + Pausanias, ii. 10. 3 (vol. iii. pp. 65 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + The serpent's acquaintance with the tree of life in the garden of + Eden perhaps belongs to the same cycle of stories.</dd> + + <dt class="tei tei-notelabel"><a id="note_558" name="note_558" + href="#noteref_558">558.</a></dt> + + <dd class="tei tei-notetext">B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lydia</span></span>, pp. cxi-cxiii, with pl. xxvii. + 12. On the coins the champion's name appears as Masnes or Masanes, + but the reading is doubtful. The name Masnes occurred in Xanthus's + history of Lydia (<span class="tei tei-hi"><span style= + "font-style: italic">Fragmenta Historicorum + Graecorum</span></span>, ed. C. Müller, iv. 629). It is probably + the same with Manes, the name of a son of Zeus and Earth, who is + said to have been the first king of Lydia (Dionysius + Halicarnasensis, <span class="tei tei-hi"><span style= + "font-style: italic">Ant. Rom.</span></span> i. 27. 1). Manes was + the father of King Atys (Herodotus, i. 94). Thus Tylon was + connected with the royal family of Lydia through his champion as + well as in the ways mentioned in the text.</dd> + + <dt class="tei tei-notelabel"><a id="note_559" name="note_559" + href="#noteref_559">559.</a></dt> + + <dd class="tei tei-notetext">Dionysius Halicarnasensis, + <span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_560" name="note_560" + href="#noteref_560">560.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg183" class= + "tei tei-ref">183</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_561" name="note_561" + href="#noteref_561">561.</a></dt> + + <dd class="tei tei-notetext">B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lydia</span></span>, p. cxiii.</dd> + + <dt class="tei tei-notelabel"><a id="note_562" name="note_562" + href="#noteref_562">562.</a></dt> + + <dd class="tei tei-notetext">B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lydia</span></span>, pp. cx, cxiii. The festival + seems to be mentioned only on coins.</dd> + + <dt class="tei tei-notelabel"><a id="note_563" name="note_563" + href="#noteref_563">563.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg154" class= + "tei tei-ref">154</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_564" name="note_564" + href="#noteref_564">564.</a></dt> + + <dd class="tei tei-notetext">V. Hehn, <span class= + "tei tei-hi"><span style="font-style: italic">Kulturpflanzen und + Haustiere</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">7</span></span> (Berlin, 1902), p. 261. He + would derive the name from the Semitic, or at all events the + Cilician language. The Hebrew word for saffron is <span lang="he" + class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">karkôm</span></span>. As to the spring flowers + of North-Western Asia Minor, W. M. Leake remarks (April 1, 1800) + that <span class="tei tei-q">“primroses, violets, and crocuses, are + the only flowers to be seen”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Journal of a Tour in + Asia Minor</span></span>, London, 1824, p. 143). Near Mylasa in + Caria, Fellows saw (March 20, 1840) the broom covered with yellow + blossoms and a great variety of anemones, like <span class= + "tei tei-q">“a rich Turkey carpet, in which the green grass did not + form a prominent colour amidst the crimson, lilac, blue, scarlet, + white, and yellow flowers”</span> (Ch. Fellows, <span class= + "tei tei-hi"><span style="font-style: italic">An Account of + Discoveries in Lycia</span></span>, London, 1841, pp. 65, 66). In + February the yellow stars of <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Gagea arvensis</span></span> cover the rocky + and grassy grounds of Lycia, and the field-marigold often meets the + eye. At the same season in Lycia the shrub <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Colutea arborescens</span></span> opens its + yellow flowers. See T. A. B. Spratt and E. Forbes, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in + Lycia</span></span> (London, 1847), ii. 133. I must leave it to + others to identify the Golden Flower of Sardes.</dd> + + <dt class="tei tei-notelabel"><a id="note_565" name="note_565" + href="#noteref_565">565.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 2. 7, p. 538. Mount + Argaeus still retains its ancient name in slightly altered forms + (<span class="tei tei-foreign"><span style= + "font-style: italic">Ardjeh</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">Erdjich</span></span>, <span class= + "tei tei-foreign"><span style= + "font-style: italic">Erjäus</span></span>). Its height is about + 13,000 feet. In the nineteenth century it was ascended by at least + two English travellers, W. J. Hamilton and H. F. Tozer. See W. J. + Hamilton, <span class="tei tei-hi"><span style= + "font-style: italic">Researches in Asia Minor, Pontus, and + Armenia</span></span>, ii. 269-281; H. F. Tozer, <span class= + "tei tei-hi"><span style="font-style: italic">Turkish Armenia and + Eastern Asia Minor</span></span>, pp. 94, 113-131; Élisée Reclus, + <span class="tei tei-hi"><span style="font-style: italic">Nouvelle + Géographie Universelle</span></span> (Paris, 1879-1894), ix. + 476-478. A Hittite inscription is carved at a place called Tope + Nefezi, near Asarjik, on the slope of Mount Argaeus. See J. + Garstang, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of the Hittites</span></span>, pp. + 152 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_566" name="note_566" + href="#noteref_566">566.</a></dt> + + <dd class="tei tei-notetext">H. F. Tozer, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 125-127.</dd> + + <dt class="tei tei-notelabel"><a id="note_567" name="note_567" + href="#noteref_567">567.</a></dt> + + <dd class="tei tei-notetext">Strabo, xv. 3. 14 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + pp. 732 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> A bundle of twigs, called + the Barsom (<span lang="fa" class="tei tei-foreign" xml:lang= + "fa"><span style="font-style: italic">Beresma</span></span> in the + Avesta), is still used by the Parsee priests in chanting their + liturgy. See M. Haug, <span class="tei tei-hi"><span style= + "font-style: italic">Essays on the Sacred Language, Writings and + Religion of the Parsis</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (London, 1884), pp. 4, note 1, 283. When a potter in Southern India + is making a pot which is to be worshipped as a household deity, he + <span class="tei tei-q">“should close his mouth with a bandage, so + that his breath may not defile the pot.”</span> See E. Thurston, + <span class="tei tei-hi"><span style="font-style: italic">Castes + and Tribes of Southern India</span></span> (Madras, 1909), iv. + 151.</dd> + + <dt class="tei tei-notelabel"><a id="note_568" name="note_568" + href="#noteref_568">568.</a></dt> + + <dd class="tei tei-notetext">Baron Charles Hügel, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in Kashmir + and the Panjab</span></span> (London, 1845), pp. 42-46; W. Crooke, + <span class="tei tei-hi"><span style="font-style: italic">Things + Indian</span></span> (London, 1906), p. 219.</dd> + + <dt class="tei tei-notelabel"><a id="note_569" name="note_569" + href="#noteref_569">569.</a></dt> + + <dd class="tei tei-notetext">Jonas Hanway, <span class= + "tei tei-hi"><span style="font-style: italic">An Historical Account + of the British Trade over the Caspian Sea: with the Author's + Journal of Travels</span></span>, Second Edition (London, 1754), i. + 263. For later descriptions of the fires and fire-worshippers of + Baku, see J. Reinegg, <span class="tei tei-hi"><span style= + "font-style: italic">Beschreibung des Kaukasus</span></span> + (Gotha, Hildesheim, and St. Petersburg, 1796-1797), i. 151-159; A. + von Haxthausen, <span class="tei tei-hi"><span style= + "font-style: italic">Transkaukasia</span></span> (Leipsic, 1856), + ii. 80-85. Compare W. Crooke, <span class="tei tei-hi"><span style= + "font-style: italic">Things Indian</span></span>, p. 219.</dd> + + <dt class="tei tei-notelabel"><a id="note_570" name="note_570" + href="#noteref_570">570.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 8. 18 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, p. + 579; xiii. 4. 11, p. 628. The wine of the district is mentioned by + Vitruvius (viii. 3. 12) and Pliny (<span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xiv. 75).</dd> + + <dt class="tei tei-notelabel"><a id="note_571" name="note_571" + href="#noteref_571">571.</a></dt> + + <dd class="tei tei-notetext">W. J. Hamilton, <span class= + "tei tei-hi"><span style="font-style: italic">Researches in Asia + Minor, Pontus, and Armenia</span></span>, i. 136-140, ii. 131-138. + One of the three recent cones described by Strabo is now called the + <span class="tei tei-foreign"><span style="font-style: italic">Kara + Devlit</span></span>, or Black Inkstand. Its top is about 2500 feet + above the sea, but only 500 feet above the surrounding plain. The + adjoining town of Koula, built of the black lava on which it + stands, has a sombre and dismal look. Another of the cones, almost + equally high, has a crater of about half a mile in circumference + and three or four hundred feet deep.</dd> + + <dt class="tei tei-notelabel"><a id="note_572" name="note_572" + href="#noteref_572">572.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiii. 4. 11, p. 628. Compare + his account of the Catanian vineyards (vi. 2. 3, p. 269).</dd> + + <dt class="tei tei-notelabel"><a id="note_573" name="note_573" + href="#noteref_573">573.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 8. 16-18, pp. 578 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; xiii. 4. 10 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, p. + 628.</dd> + + <dt class="tei tei-notelabel"><a id="note_574" name="note_574" + href="#noteref_574">574.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 8. 18, p. 579. Compare + Tacitus, <span class="tei tei-hi"><span style= + "font-style: italic">Annals</span></span>, xii. 58.</dd> + + <dt class="tei tei-notelabel"><a id="note_575" name="note_575" + href="#noteref_575">575.</a></dt> + + <dd class="tei tei-notetext">Strabo, i. 3. 16, p. 57. Compare + Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">De Pythiae oraculis</span></span>, 11; Pliny, + <span class="tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> ii. 202; Justin, xxx. 4. The event seems to + have happened in 197 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> Several other islands + are known to have appeared in the same bay both in ancient and + modern times. So far as antiquity is concerned, the dates of their + appearance are given by Pliny, but some confusion on the subject + has crept into his mind, or rather, perhaps, into his text. See the + discussion of the subject in W. Smith's <span class= + "tei tei-hi"><span style="font-style: italic">Dictionary of Greek + and Roman Geography</span></span> (London, 1873), ii. 1158-1160. As + to the eruptions in the bay of Santorin, the last of which occurred + in 1866 and produced a new island, see Sir Charles Lyell, + <span class="tei tei-hi"><span style= + "font-style: italic">Principles of + Geology</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> (London, 1875), i. 51, ii. + 65 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; C. Neumann und J. Partsch, + <span class="tei tei-hi"><span style= + "font-style: italic">Physikalische Geographie von + Griechenland</span></span> (Breslau, 1885), pp. 272 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + There is a monograph on Santorin and its eruptions (F. Fouqué, + <span class="tei tei-hi"><span style="font-style: italic">Santorin + et ses éruptions</span></span>, Paris, 1879). Strabo has given a + brief but striking account of Rhodes, its architecture, its + art-treasures, and its constitution (xiv. 2. 5, pp. 652 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). As to the Rhodian schools + of art see H. Brunn, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der griechischen + Künstler</span></span> (Stuttgart, 1857-1859), i. 459 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + ii. 233 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 286 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_576" name="note_576" + href="#noteref_576">576.</a></dt> + + <dd class="tei tei-notetext">Aristophanes, <span class= + "tei tei-hi"><span style="font-style: italic">Acharn.</span></span> + 682; Pausanias, iii. 11. 9, vii. 21. 7; Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Theseus</span></span>, 36; Aristides, + <span class="tei tei-hi"><span style= + "font-style: italic">Isthmic.</span></span> vol. i. p. 29, ed. G. + Dindorf (Leipsic, 1829); Appian, <span class= + "tei tei-hi"><span style="font-style: italic">Bell. + Civ.</span></span> v. 98; Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn.</span></span> + i. 17. 22; G. Dittenberger, <span class="tei tei-hi"><span style= + "font-style: italic">Sylloge Inscriptionum + Graecarum</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Leipsic, 1898-1901), ii. + p. 230, No. 543.</dd> + + <dt class="tei tei-notelabel"><a id="note_577" name="note_577" + href="#noteref_577">577.</a></dt> + + <dd class="tei tei-notetext">Cornutus, <span class= + "tei tei-hi"><span style="font-style: italic">Theologiae Graecae + Compendium</span></span>, 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_578" name="note_578" + href="#noteref_578">578.</a></dt> + + <dd class="tei tei-notetext">Xenophon, <span class= + "tei tei-hi"><span style= + "font-style: italic">Hellenica</span></span>, iv. 7. 4. As to the + Spartan headquarters staff (οἱ περὶ δαμοσίαν), see <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span> iv. + 5. 8, vi. 4. 14; Xenophon, <span class="tei tei-hi"><span style= + "font-style: italic">Respublica Lacedaem</span></span>. xiii. 1, + xv. 4. Usually the Spartans desisted from any enterprise they had + in hand when an earthquake happened (Thucydides, iii. 59. 1, v. 50. + 5, vi. 95. 1).</dd> + + <dt class="tei tei-notelabel"><a id="note_579" name="note_579" + href="#noteref_579">579.</a></dt> + + <dd class="tei tei-notetext">Thucydides, v. 70. 1. The use of the + music, Thucydides tells us, was not to inspire the men, but to + enable them to keep step, and so to march in close order. Without + music a long line of battle was apt to straggle in advancing to the + charge. As missiles were little used in Greek warfare, there was no + need to hurry the advance over the intervening ground; so it was + made deliberately and with the bands playing. The air to which the + Spartans charged was called Castor's tune. It was the king in + person who gave the word for the flutes to strike up. See Plutarch, + <span class="tei tei-hi"><span style= + "font-style: italic">Lycurgus</span></span>, 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_580" name="note_580" + href="#noteref_580">580.</a></dt> + + <dd class="tei tei-notetext">Xenophon, <span class= + "tei tei-hi"><span style="font-style: italic">Respublica + Lacedaem</span></span>. xi. 3; Aristophanes, <span class= + "tei tei-hi"><span style= + "font-style: italic">Lysistrata</span></span>, 1140; Aristotle, + cited by a scholiast on Aristophanes, <span class= + "tei tei-hi"><span style="font-style: italic">Acharn.</span></span> + 320; Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Instituta Laconica</span></span>, 24. When a + great earthquake had destroyed the city of Sparta and the + Messenians were in revolt, the Spartans sent a messenger to Athens + asking for help. Aristophanes (<span class= + "tei tei-hi"><span style="font-style: italic">Lysistrata</span></span>, + 1138 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>) describes the man as if he + had seen him, sitting as a suppliant on the altar with his pale + face and his red coat.</dd> + + <dt class="tei tei-notelabel"><a id="note_581" name="note_581" + href="#noteref_581">581.</a></dt> + + <dd class="tei tei-notetext">I have assumed that the sun shone on + the Spartans at Thermopylae. For the battle was fought in the + height of summer, when the Greek sky is generally cloudless, and on + that particular morning the weather was very still. The evening + before, the Persians had sent round a body of troops by a difficult + pass to take the Spartans in the rear; day was breaking when they + neared the summit, and the first intimation of their approach which + reached the ears of the Phocian guards posted on the mountain was + the loud crackling of leaves under their feet in the oak forest. + Moreover, the famous Spartan saying about fighting in the shade of + the Persian arrows, which obscured the sun, points to bright, hot + weather. It was at high noon, and therefore probably in the full + blaze of the mid-day sun, that the last march-out took place. See + Herodotus, vii. 215-226; and as to the date of the battle (about + the time of the Olympic games) see Herodotus, vii. 206, viii. 12 + and 26; G. Busolt, <span class="tei tei-hi"><span style= + "font-style: italic">Griechische Geschichte</span></span>, + ii.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Gotha, 1895) p. 673, note + 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_582" name="note_582" + href="#noteref_582">582.</a></dt> + + <dd class="tei tei-notetext">S. Müller, <span class= + "tei tei-hi"><span style="font-style: italic">Reizen en + Onderzoekingen in den Indischen Archipel</span></span> (Amsterdam, + 1857), ii. 264 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare A. Bastian, + <span class="tei tei-hi"><span style= + "font-style: italic">Indonesien</span></span> (Berlin, 1884-1889), + ii. 3. The beliefs and customs of the East Indian peoples in regard + to earthquakes have been described by G. A. Wilken, <span class= + "tei tei-hi"><span style="font-style: italic">Het animisme bij de + volken van den Indischen Archipel</span></span>, Tweede Stuk + (Leyden, 1885), pp. 247-254; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Verspreide + Geschriften</span></span> (The Hague, 1912), iii. 274-281. Compare + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Handleiding voor de + vergelijkende Volkenkunde van Nederlandsch-Indië</span></span> + (Leyden, 1893), pp. 604 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; and on primitive + conceptions of earthquakes in general, E. B. Tylor, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive + Culture</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1873), i. 364-366; + R. Lasch, <span class="tei tei-q">“Die Ursache und Bedeutung der + Erdbeben im Volksglauben und Volksbrauch,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Archiv für + Religionswissenschaft</span></span>, v. (1902) pp. 236-257, + 369-383.</dd> + + <dt class="tei tei-notelabel"><a id="note_583" name="note_583" + href="#noteref_583">583.</a></dt> + + <dd class="tei tei-notetext">Epiphanius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Haereses</span></span>, ii. 2. 23 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, xlii. 68).</dd> + + <dt class="tei tei-notelabel"><a id="note_584" name="note_584" + href="#noteref_584">584.</a></dt> + + <dd class="tei tei-notetext">H. N. van der Tuuk, <span class= + "tei tei-q">“Notes on the Kawi Language and Literature,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Journal + of the Royal Asiatic Society</span></span>, N.S. xiii. (1881) p. + 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_585" name="note_585" + href="#noteref_585">585.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-hi"><span style="font-style: italic">De sluik- en + kroesharige rassen tusschen Selebes en Papua</span></span> (The + Hague, 1886), p. 398; compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> pp. 330, 428.</dd> + + <dt class="tei tei-notelabel"><a id="note_586" name="note_586" + href="#noteref_586">586.</a></dt> + + <dd class="tei tei-notetext">G. Bamler, <span class= + "tei tei-q">“Tami,”</span> in R. Neuhauss's <span class= + "tei tei-hi"><span style="font-style: italic">Deutsch + Neu-Guinea</span></span>, iii. (Berlin, 1911) p. 492.</dd> + + <dt class="tei tei-notelabel"><a id="note_587" name="note_587" + href="#noteref_587">587.</a></dt> + + <dd class="tei tei-notetext">Mrs. Leslie Milne, <span class= + "tei tei-hi"><span style="font-style: italic">Shans at + Home</span></span> (London, 1910), p. 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_588" name="note_588" + href="#noteref_588">588.</a></dt> + + <dd class="tei tei-notetext">De St. Cricq, <span class= + "tei tei-q">“Voyage du Pérou au Brésil par les fleuves Ucayali et + Amazone, Indiens Conibos,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), iv<span class= + "tei tei-hi"><span style="vertical-align: super">e</span></span> + Série, vi. (1853) p. 292.</dd> + + <dt class="tei tei-notelabel"><a id="note_589" name="note_589" + href="#noteref_589">589.</a></dt> + + <dd class="tei tei-notetext">Miss Alice Werner, <span class= + "tei tei-hi"><span style="font-style: italic">The Natives of + British Central Africa</span></span> (London, 1906), p. 56.</dd> + + <dt class="tei tei-notelabel"><a id="note_590" name="note_590" + href="#noteref_590">590.</a></dt> + + <dd class="tei tei-notetext">Mgr. Lechaptois, <span class= + "tei tei-hi"><span style="font-style: italic">Aux Rives du + Tanganika</span></span> (Algiers, 1913), p. 217.</dd> + + <dt class="tei tei-notelabel"><a id="note_591" name="note_591" + href="#noteref_591">591.</a></dt> + + <dd class="tei tei-notetext">Rev. J. Roscoe, <span class= + "tei tei-hi"><span style="font-style: italic">The + Baganda</span></span> (London, 1911), pp. 313 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_592" name="note_592" + href="#noteref_592">592.</a></dt> + + <dd class="tei tei-notetext">W. Ködding, <span class= + "tei tei-q">“Die batakschen Götter und ihr Verhältniss zum + Brahmanismus,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Allgemeine Missions-Zeitschrift</span></span>, + xii. (1885) p. 405.</dd> + + <dt class="tei tei-notelabel"><a id="note_593" name="note_593" + href="#noteref_593">593.</a></dt> + + <dd class="tei tei-notetext">G. A. Wilken, <span class= + "tei tei-q">“Het Animisme bij de volken van den Indischen + Archipel,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verspreide Geschriften</span></span>, ii. 279; + H. N. van der Tuuk, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 49 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_594" name="note_594" + href="#noteref_594">594.</a></dt> + + <dd class="tei tei-notetext">J. G. F. Riedel, <span class= + "tei tei-q">“De Topantunuasu of oorspronkelijke Volkstammen van + Central Selebes,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxv. (1886) p. 95.</dd> + + <dt class="tei tei-notelabel"><a id="note_595" name="note_595" + href="#noteref_595">595.</a></dt> + + <dd class="tei tei-notetext">John Williams, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of + Missionary Enterprises in the South Sea Islands</span></span> + (London, 1838), p. 379.</dd> + + <dt class="tei tei-notelabel"><a id="note_596" name="note_596" + href="#noteref_596">596.</a></dt> + + <dd class="tei tei-notetext">G. Turner, <span class= + "tei tei-hi"><span style="font-style: italic">Samoa</span></span> + (London, 1884), p. 211; Ch. Wilkes, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + United States Exploring Expedition</span></span>, New Edition (New + York, 1851), ii. 131.</dd> + + <dt class="tei tei-notelabel"><a id="note_597" name="note_597" + href="#noteref_597">597.</a></dt> + + <dd class="tei tei-notetext">A. Schadenburg, <span class= + "tei tei-q">“Die Bewohner von Süd-Mindanao und der Insel + Samal,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für Ethnologie</span></span>, + xvii. (1885) p. 32.</dd> + + <dt class="tei tei-notelabel"><a id="note_598" name="note_598" + href="#noteref_598">598.</a></dt> + + <dd class="tei tei-notetext">W. Mariner, <span class= + "tei tei-hi"><span style="font-style: italic">Account of the + Natives of the Tonga Islands</span></span>, Second Edition (London, + 1818), ii. 112 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_599" name="note_599" + href="#noteref_599">599.</a></dt> + + <dd class="tei tei-notetext">Sangermano, <span class= + "tei tei-hi"><span style="font-style: italic">Description of the + Burmese Empire</span></span> (Rangoon, 1885), p. 130.</dd> + + <dt class="tei tei-notelabel"><a id="note_600" name="note_600" + href="#noteref_600">600.</a></dt> + + <dd class="tei tei-notetext">P. A. Kleintitschen, <span class= + "tei tei-hi"><span style="font-style: italic">Die Küstenbewohner + der Gazellehalbinsel</span></span> (Hiltrup bei Münster, + <span class="tei tei-hi"><span style= + "font-variant: small-caps">n.d.</span></span>), p. 336.</dd> + + <dt class="tei tei-notelabel"><a id="note_601" name="note_601" + href="#noteref_601">601.</a></dt> + + <dd class="tei tei-notetext">A. Pinart, <span class= + "tei tei-q">“Les Indiens de l'État de Panama,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Revue + d'Ethnographie</span></span>, vi. (1887) p. 119.</dd> + + <dt class="tei tei-notelabel"><a id="note_602" name="note_602" + href="#noteref_602">602.</a></dt> + + <dd class="tei tei-notetext">E. J. Payne, <span class= + "tei tei-hi"><span style="font-style: italic">History of the New + World called America</span></span>, i. (Oxford, 1892) p. 469.</dd> + + <dt class="tei tei-notelabel"><a id="note_603" name="note_603" + href="#noteref_603">603.</a></dt> + + <dd class="tei tei-notetext">A. B. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">The Tshi-speaking + Peoples of the Gold Coast</span></span> (London, 1887), pp. 35 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_604" name="note_604" + href="#noteref_604">604.</a></dt> + + <dd class="tei tei-notetext">J. Jackson, in J. E. Erskine's + <span class="tei tei-hi"><span style="font-style: italic">Journal + of a Cruise among the Islands of the Western Pacific</span></span> + (London, 1853), p. 473. My friend, the late Mr. Lorimer Fison, + wrote to me (December 15, 1906) that the name of the Fijian + earthquake god is Maui, not A Dage, as Jackson says. Mr. Fison + adds, <span class="tei tei-q">“I have seen Fijians stamping and + smiting the ground and yelling at the top of their voices in order + to rouse him.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_605" name="note_605" + href="#noteref_605">605.</a></dt> + + <dd class="tei tei-notetext">J. T. Nieuwenhuisen en H. C. B. von + Rosenberg, <span class="tei tei-q">“Verslag omtrent het eiland + Nias,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verhandelingen van het Bataviaasch Genootschap + van Kunsten en Wetenschappen</span></span>, xxx. (Batavia, 1863) p. + 118; Th. C. Rappard, <span class="tei tei-q">“Het eiland Nias en + zijne bewoners,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, lxii. (1909) p. 582. In + Soerakarta, a district of Java, when an earthquake takes place the + people lie flat on their stomachs on the ground, and lick it with + their tongues so long as the earthquake lasts. This they do in + order that they may not lose their teeth prematurely. See J. W. + Winter, <span class="tei tei-q">“Beknopte Beschrijving van het hof + Soerokarta in 1824,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, liv. (1902) p. 85. The + connexion of ideas in this custom is not clear.</dd> + + <dt class="tei tei-notelabel"><a id="note_606" name="note_606" + href="#noteref_606">606.</a></dt> + + <dd class="tei tei-notetext">On this question see C. Neumann und J. + Partsch, <span class="tei tei-hi"><span style= + "font-style: italic">Physikalische Geographie von + Griechenland</span></span> (Breslau, 1885), pp. 332-336. As to the + frequency of earthquakes in Achaia and Asia Minor see Seneca, + <span class="tei tei-hi"><span style= + "font-style: italic">Epist.</span></span> xiv. 3. 9; and as to + Achaia in particular see C. Neumann und J. Partsch, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 324-326. On the coast of Achaia there was a + chain of sanctuaries of Poseidon (L. Preller, <span class= + "tei tei-hi"><span style="font-style: italic">Griechische + Mythologie</span></span>, i.<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> 575).</dd> + + <dt class="tei tei-notelabel"><a id="note_607" name="note_607" + href="#noteref_607">607.</a></dt> + + <dd class="tei tei-notetext">See Sir Ch. Lyell, <span class= + "tei tei-hi"><span style="font-style: italic">Principles of + Geology</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> ii. 147 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + J. Milne, <span class="tei tei-hi"><span style= + "font-style: italic">Earthquakes</span></span> (London, 1886), pp. + 165 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_608" name="note_608" + href="#noteref_608">608.</a></dt> + + <dd class="tei tei-notetext">See, for example, Thucydides, iii. + 89.</dd> + + <dt class="tei tei-notelabel"><a id="note_609" name="note_609" + href="#noteref_609">609.</a></dt> + + <dd class="tei tei-notetext">Strabo, viii. 7. 1 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + pp. 384 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Diodorus Siculus, xv. 49; + Aelian, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Anim.</span></span> xi. 19; Pausanias, + vii. 24. 5 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> and 12, vii. 25. 1 and + 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_610" name="note_610" + href="#noteref_610">610.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, xv. 49. 4 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Among the most famous seats + of the worship of Poseidon in Peloponnese were Taenarum in Laconia, + Helice in Achaia, Mantinea in Arcadia, and the island of Calauria, + off the coast of Troezen. See Pausanias, ii. 33. 2, iii. 25. 4-8, + vii. 24. 5 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, viii. 10. 2-4. Laconia as + well as Achaia has suffered much from earthquakes, and it contained + many sanctuaries of Poseidon. We may suppose that the deity was + worshipped here chiefly as the earthquake god, since the rugged + coasts of Laconia are ill adapted to maritime enterprise, and the + Lacedaemonians were never a seafaring folk. See C. Neumann und J. + Partsch, <span class="tei tei-hi"><span style= + "font-style: italic">Physikalische Geographie von + Griechenland</span></span>, pp. 330 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 335 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> For Laconian sanctuaries of + Poseidon see Pausanias, iii. 11. 9, iii. 12. 5, iii. 14. 2 and 7, + iii. 15. 10, iii. 20. 2, iii. 21. 5, iii. 25. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_611" name="note_611" + href="#noteref_611">611.</a></dt> + + <dd class="tei tei-notetext">Sir Ch. Lyell, <span class= + "tei tei-hi"><span style="font-style: italic">Principles of + Geology</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> i. 391 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 590.</dd> + + <dt class="tei tei-notelabel"><a id="note_612" name="note_612" + href="#noteref_612">612.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Extract from + a Letter of Mr. Alexander Loudon,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the Royal + Geographical Society</span></span>, ii. (1832) pp. 60-62; Sir Ch. + Lyell, <span class="tei tei-hi"><span style= + "font-style: italic">Principles of + Geology</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> i. 590.</dd> + + <dt class="tei tei-notelabel"><a id="note_613" name="note_613" + href="#noteref_613">613.</a></dt> + + <dd class="tei tei-notetext">Sir Ch. Lyell, <span class= + "tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_614" name="note_614" + href="#noteref_614">614.</a></dt> + + <dd class="tei tei-notetext">Lucretius, vi. 738 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_615" name="note_615" + href="#noteref_615">615.</a></dt> + + <dd class="tei tei-notetext">Strabo, v. 4. 5, p. 244, xii. 8. 17, + p. 579, xiii. 4. 14, p. 629, xiv. 1. 11 and 44, pp. 636, 649; + Cicero, <span class="tei tei-hi"><span style= + "font-style: italic">De divinatione</span></span>, i. 36. 79; + Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> ii. 208. Compare + [Aristotle,] <span class="tei tei-hi"><span style= + "font-style: italic">De mundo</span></span>, 4, p. 395 B, ed. + Bekker.</dd> + + <dt class="tei tei-notelabel"><a id="note_616" name="note_616" + href="#noteref_616">616.</a></dt> + + <dd class="tei tei-notetext">Servius on Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + vii. 84, who says that some people looked on Mefitis as a god, the + male partner of Leucothoë, to whom he stood as Adonis to Venus or + as Virbius to Diana. As to Mefitis see L. Preller, <span class= + "tei tei-hi"><span style="font-style: italic">Römische + Mythologie</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (Berlin, 1881-1883), ii. + 144 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; R. Peter, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Mefitis”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 2519 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_617" name="note_617" + href="#noteref_617">617.</a></dt> + + <dd class="tei tei-notetext">Virgil, <span class= + "tei tei-hi"><span style="font-style: italic">Aen.</span></span> + vii. 563-571, with the commentary of Servius; Cicero, <span class= + "tei tei-hi"><span style="font-style: italic">De + divinatione</span></span>, i. 36. 79; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> ii. 208.</dd> + + <dt class="tei tei-notelabel"><a id="note_618" name="note_618" + href="#noteref_618">618.</a></dt> + + <dd class="tei tei-notetext">Letter of Mr. Hamilton (British Envoy + at the Court of Naples), in <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Royal Geographical + Society</span></span>, ii. (1832) pp. 62-65; W. Smith's + <span class="tei tei-hi"><span style= + "font-style: italic">Dictionary of Greek and Roman + Geography</span></span>, i. 127; H. Nissen, <span class= + "tei tei-hi"><span style="font-style: italic">Italische + Landeskunde</span></span> (Berlin, 1883-1902), i. 242, 271, ii. 819 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Another place in Italy + infested by poisonous exhalations is the grotto called <span lang= + "it" class="tei tei-foreign" xml:lang="it"><span style= + "font-style: italic">dei cani</span></span> at Naples. It is + described by Addison in his <span class="tei tei-q">“Remarks on + Several Parts of Italy”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Works</span></span>, + London, 1811, vol. ii. pp. 89-91).</dd> + + <dt class="tei tei-notelabel"><a id="note_619" name="note_619" + href="#noteref_619">619.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 1. 11, p. 636.</dd> + + <dt class="tei tei-notelabel"><a id="note_620" name="note_620" + href="#noteref_620">620.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 1. 44, pp. 649 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> A coin of Nysa shows the + bull carried to the sacrifice by six naked youths and preceded by a + naked flute-player. See B. V. Head, <span class= + "tei tei-hi"><span style="font-style: italic">Catalogue of the + Greek Coins of Lydia</span></span>, pp. lxxxiii. 181, pl. xx. 10. + Strabo was familiar with this neighbourhood, for he tells us (xiv. + 1. 48, p. 650) that in his youth he studied at Nysa under the + philosopher Aristodemus.</dd> + + <dt class="tei tei-notelabel"><a id="note_621" name="note_621" + href="#noteref_621">621.</a></dt> + + <dd class="tei tei-notetext">Some of the ancients assigned + Hierapolis to Lydia, and others to Phrygia (W. M. Ramsay, + <span class="tei tei-hi"><span style="font-style: italic">Cities + and Bishoprics of Phrygia</span></span>, i. (Oxford, 1895) pp. 84 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_622" name="note_622" + href="#noteref_622">622.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiii. 4. 14, pp. 629 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Dio Cassius, lxviii. 27. 3; + Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> ii. 208; Ammianus + Marcellinus, xxiii. 6. 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_623" name="note_623" + href="#noteref_623">623.</a></dt> + + <dd class="tei tei-notetext">Ammianus Marcellinus (<span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>) + speaks as if the cave no longer existed in his time.</dd> + + <dt class="tei tei-notelabel"><a id="note_624" name="note_624" + href="#noteref_624">624.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiii. 4. 14, pp. 629, 630; + Vitruvius, viii. 3. 10. For modern descriptions of Hierapolis see + R. Chandler, <span class="tei tei-hi"><span style= + "font-style: italic">Travels in Asia + Minor</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1776), pp. + 228-235; Ch. Fellows, <span class="tei tei-hi"><span style= + "font-style: italic">Journal written during an Excursion in Asia + Minor</span></span> (London, 1839), pp. 283-285; W. J. Hamilton, + <span class="tei tei-hi"><span style= + "font-style: italic">Researches in Asia Minor, Pontus, and + Armenia</span></span>, i. 517-521; E. Renan, <span class= + "tei tei-hi"><span style="font-style: italic">Saint + Paul</span></span>, pp. 357 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. J. Davis, <span class= + "tei tei-hi"><span style= + "font-style: italic">Anatolica</span></span> (London, 1874), pp. + 97-112; É. Reclus, <span class="tei tei-hi"><span style= + "font-style: italic">Nouvelle Géographie Universelle</span></span>, + ix. 510-512; W. Cochran, <span class="tei tei-hi"><span style= + "font-style: italic">Pen and Pencil Sketches in Asia + Minor</span></span> (London, 1887), pp. 387-390; W. M. Ramsay, + <span class="tei tei-hi"><span style="font-style: italic">Cities + and Bishoprics of Phrygia</span></span>, i. 84 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The temperature of the hot pool varies from 85 to 90 degrees + Fahrenheit. The volcanic district of Tuscany which skirts the + Apennines abounds in hot calcareous springs which have produced + phenomena like those of Hierapolis. Indeed the whole ground is in + some places coated over with tufa and travertine, which have been + deposited by the water, and, like the ground at Hierapolis, it + sounds hollow under the foot. See Sir Ch. Lyell, <span class= + "tei tei-hi"><span style="font-style: italic">Principles of + Geology</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> i. 397 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> As + to the terraces of Rotomahana in New Zealand, which were destroyed + by an eruption of Mount Taravera in 1886, see R. Taylor, + <span class="tei tei-hi"><span style="font-style: italic">Te Ika A + Maui, or New Zealand and its Inhabitants</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1870), pp. 464-469.</dd> + + <dt class="tei tei-notelabel"><a id="note_625" name="note_625" + href="#noteref_625">625.</a></dt> + + <dd class="tei tei-notetext">Athenaeus, xii. 6. p. 512.</dd> + + <dt class="tei tei-notelabel"><a id="note_626" name="note_626" + href="#noteref_626">626.</a></dt> + + <dd class="tei tei-notetext">Aristophanes, <span class= + "tei tei-hi"><span style="font-style: italic">Clouds</span></span>, + 1044-1054.</dd> + + <dt class="tei tei-notelabel"><a id="note_627" name="note_627" + href="#noteref_627">627.</a></dt> + + <dd class="tei tei-notetext">Scholiast on Aristophanes, + <span class="tei tei-hi"><span style= + "font-style: italic">Clouds</span></span>, 1050; Scholiast on + Pindar, <span class="tei tei-hi"><span style= + "font-style: italic">Olymp.</span></span> xii. 25; Suidas and + Hesychius, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ἡράκλεια λουτρά; + Apostolius, viii. 66; Zenobius, vi. 49; Diogenianus, v. 7; + Plutarch, <span class="tei tei-hi"><span style= + "font-style: italic">Proverbia Alexandrinorum</span></span>, 21; + Diodorus Siculus, iv. 23. 1, v. 3. 4. Another story was that + Hercules, like Moses, produced the water by smiting the rock with + his club (Antoninus Liberalis, <span class= + "tei tei-hi"><span style="font-style: italic">Transform.</span></span> + 4).</dd> + + <dt class="tei tei-notelabel"><a id="note_628" name="note_628" + href="#noteref_628">628.</a></dt> + + <dd class="tei tei-notetext">Apostolius, viii. 68; Zenobius, vi. + 49; Diogenianus, v. 7; Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Proverbia + Alexandrinorum</span></span>, 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_629" name="note_629" + href="#noteref_629">629.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Dialogi + Deorum</span></span>, 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_630" name="note_630" + href="#noteref_630">630.</a></dt> + + <dd class="tei tei-notetext">Strabo, ix. 4. 13, p. 428.</dd> + + <dt class="tei tei-notelabel"><a id="note_631" name="note_631" + href="#noteref_631">631.</a></dt> + + <dd class="tei tei-notetext">Herodotus, vii. 176; Pausanias, iv. + 35. 9; Philostratus, <span class="tei tei-hi"><span style= + "font-style: italic">Vit. Sophist.</span></span> ii. 1. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_632" name="note_632" + href="#noteref_632">632.</a></dt> + + <dd class="tei tei-notetext">Scholiast on Aristophanes, + <span class="tei tei-hi"><span style= + "font-style: italic">Clouds</span></span>, 1050.</dd> + + <dt class="tei tei-notelabel"><a id="note_633" name="note_633" + href="#noteref_633">633.</a></dt> + + <dd class="tei tei-notetext">I have described Thermopylae as I saw + it in November 1895. Compare W. M. Leake, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in Northern + Greece</span></span> (London, 1835), ii. 33 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + E. Dodwell, <span class="tei tei-hi"><span style= + "font-style: italic">Classical and Topographical Tour through + Greece</span></span> (London, 1819), ii. 66 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + K. G. Fiedler, <span class="tei tei-hi"><span style= + "font-style: italic">Reise durch alle Theile des Königreichs + Griechenland</span></span> (Leipsic, 1840-1841), i. 207 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; L. Ross, <span class= + "tei tei-hi"><span style="font-style: italic">Wanderungen in + Griechenland</span></span> (Halle, 1851), i. 90 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + C. Bursian, <span class="tei tei-hi"><span style= + "font-style: italic">Geographie von Griechenland</span></span> + (Leipsic, 1862-1872), i. 92 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_634" name="note_634" + href="#noteref_634">634.</a></dt> + + <dd class="tei tei-notetext">Thucydides, iii. 87 and 89; Strabo, i. + 3. 20, pp. 60 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; C. Neumann und J. Partsch, + <span class="tei tei-hi"><span style= + "font-style: italic">Physikalische Geographie von + Griechenland</span></span>, pp. 321-323.</dd> + + <dt class="tei tei-notelabel"><a id="note_635" name="note_635" + href="#noteref_635">635.</a></dt> + + <dd class="tei tei-notetext">Aristotle, <span class= + "tei tei-hi"><span style= + "font-style: italic">Meteora</span></span>, ii. 8, p. 366 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">a</span></span>, ed. Bekker; Strabo, ix. + 4. 2, p. 425. Aristotle expressly recognized the connexion of the + springs with earthquakes, which he tells us were very common in + this district. As to the earthquakes of Euboea see also Thucydides, + iii. 87, 89; Strabo, i. 3. 16 and 20, pp. 58, 60 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_636" name="note_636" + href="#noteref_636">636.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Sulla</span></span>, + 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_637" name="note_637" + href="#noteref_637">637.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Quaest. + Conviviales</span></span>, iv. 4. 1; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">De + fraterno Amore</span></span>, 17.</dd> + + <dt class="tei tei-notelabel"><a id="note_638" name="note_638" + href="#noteref_638">638.</a></dt> + + <dd class="tei tei-notetext">As to the hot springs of Aedepsus (the + modern <span class="tei tei-hi"><span style= + "font-style: italic">Lipso</span></span>) see K. G. Fiedler, + <span class="tei tei-hi"><span style="font-style: italic">Reise + durch alle Theile des Königreichs Griechenland</span></span>, i. + 487-492; H. N. Ulrichs, <span class="tei tei-hi"><span style= + "font-style: italic">Reisen und Forschungen in + Griechenland</span></span> (Bremen, 1840—Berlin, 1863), ii. + 233-235; C. Bursian, <span class="tei tei-hi"><span style= + "font-style: italic">Geographie von Griechenland</span></span>, ii. + 409; C. Neumann und J. Partsch, <span class= + "tei tei-hi"><span style="font-style: italic">Physikalische + Geographie von Griechenland</span></span>, pp. 342-344.</dd> + + <dt class="tei tei-notelabel"><a id="note_639" name="note_639" + href="#noteref_639">639.</a></dt> + + <dd class="tei tei-notetext">Strabo, i. 3. 20, p. 60.</dd> + + <dt class="tei tei-notelabel"><a id="note_640" name="note_640" + href="#noteref_640">640.</a></dt> + + <dd class="tei tei-notetext">Athenaeus, iii. 4, p. 73 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">e</span></span>, <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">d</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_641" name="note_641" + href="#noteref_641">641.</a></dt> + + <dd class="tei tei-notetext">The hot springs of Himera (the modern + <span class="tei tei-foreign"><span style= + "font-style: italic">Termini</span></span>) were said to have been + produced for the refreshment of the weary Hercules. See Diodorus + Siculus, iv. 23. 1, v. 3. 4; Scholiast on Pindar, <span class= + "tei tei-hi"><span style="font-style: italic">Olymp.</span></span> + xii. 25. The hero is said to have taught the Syracusans to + sacrifice a bull annually to Persephone at the Blue Spring + (<span class="tei tei-foreign"><span style= + "font-style: italic">Cyane</span></span>) near Syracuse; the beasts + were drowned in the water of the pool. See Diodorus Siculus, iv. + 23. 4, v. 4. 1 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> As to the spring, which is + now thickly surrounded by tall papyrus-plants introduced by the + Arabs, see K. Baedeker, <span class="tei tei-hi"><span style= + "font-style: italic">Southern Italy</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">7</span></span> + (Leipsic, 1880), pp. 356, 357.</dd> + + <dt class="tei tei-notelabel"><a id="note_642" name="note_642" + href="#noteref_642">642.</a></dt> + + <dd class="tei tei-notetext">The splendid baths of Allifae in + Samnium, of which there are considerable remains, were sacred to + Hercules. See G. Wilmanns, <span class="tei tei-hi"><span style= + "font-style: italic">Exempla Inscriptionum Latinarum</span></span> + (Berlin, 1873), vol. i. p. 227, No. 735 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">c</span></span>; H. Nissen, <span class= + "tei tei-hi"><span style="font-style: italic">Italische + Landeskunde</span></span>, ii. 798. It is characteristic of the + volcanic nature of the springs that the same inscription which + mentions these baths of Hercules records their destruction by an + earthquake.</dd> + + <dt class="tei tei-notelabel"><a id="note_643" name="note_643" + href="#noteref_643">643.</a></dt> + + <dd class="tei tei-notetext">H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, vol. ii. Pars i. (Berlin, 1902) p. 113, No. + 3891.</dd> + + <dt class="tei tei-notelabel"><a id="note_644" name="note_644" + href="#noteref_644">644.</a></dt> + + <dd class="tei tei-notetext">Speaking of thermal springs Lyell + observes that the description of them <span class= + "tei tei-q">“might almost with equal propriety have been given + under the head of <span class="tei tei-q">‘igneous causes,’</span> + as they are agents of a mixed nature, being at once igneous and + aqueous”</span> (<span class="tei tei-hi"><span style= + "font-style: italic">Principles of + Geology</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> i. 392).</dd> + + <dt class="tei tei-notelabel"><a id="note_645" name="note_645" + href="#noteref_645">645.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg194" class= + "tei tei-ref">194</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_646" name="note_646" + href="#noteref_646">646.</a></dt> + + <dd class="tei tei-notetext">S. I. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive Semitic + Religion To-day</span></span> (Chicago, New York, and Toronto, + 1902), pp. 116 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Mrs. H. H. Spoer, + <span class="tei tei-q">“The Powers of Evil in Jerusalem,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xviii. (1907) p. 55. + See above, p. <a href="#Pg078" class="tei tei-ref">78</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_647" name="note_647" + href="#noteref_647">647.</a></dt> + + <dd class="tei tei-notetext">Josephus, <span class= + "tei tei-hi"><span style="font-style: italic">Antiquit. + Jud.</span></span> xvii. 6. 5. The medical properties of the spring + are mentioned by Pliny (<span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> v. 72).</dd> + + <dt class="tei tei-notelabel"><a id="note_648" name="note_648" + href="#noteref_648">648.</a></dt> + + <dd class="tei tei-notetext">C. L. Irby and J. Mangles, + <span class="tei tei-hi"><span style="font-style: italic">Travels + in Egypt and Nubia, Syria and the Holy Land</span></span> (London, + 1844), pp. 144 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; W. Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Dictionary of Greek + and Roman Geography</span></span> (London, 1873), i. 482, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Callirrhoë”</span>; K. Baedeker, <span class= + "tei tei-hi"><span style="font-style: italic">Syria and + Palestine</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> (Leipsic, 1906), p. 148; H. + B. Tristram, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of Moab</span></span> (London, 1873), + pp. 233-250, 285 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Jacob E. Spafford, + <span class="tei tei-q">“Around the Dead Sea by Motor Boat,”</span> + <span class="tei tei-hi"><span style="font-style: italic">The + Geographical Journal</span></span>, xxxix. (1912) pp. 39 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The river formed by the + springs is now called the Zerka.</dd> + + <dt class="tei tei-notelabel"><a id="note_649" name="note_649" + href="#noteref_649">649.</a></dt> + + <dd class="tei tei-notetext">Antonin Jaussen, <span class= + "tei tei-hi"><span style="font-style: italic">Coutumes des Arabes + au pays de Moab</span></span> (Paris, 1908), pp. 359 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + Arabs think that the evil spirits let the hot water out of hell, + lest its healing properties should assuage the pains of the damned. + See H. B. Tristram, <span class="tei tei-hi"><span style= + "font-style: italic">The Land of Moab</span></span> (London, 1873), + p. 247.</dd> + + <dt class="tei tei-notelabel"><a id="note_650" name="note_650" + href="#noteref_650">650.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Polynesian + Researches</span></span>, Second Edition (London, 1832-1836), iv. + 235 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Mr. Ellis was the first + European to visit and describe the tremendous volcano. His visit + was paid in the year 1823. Compare <span class= + "tei tei-hi"><span style="font-style: italic">The Encyclopaedia + Britannica</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">9</span></span> xi. 531.</dd> + + <dt class="tei tei-notelabel"><a id="note_651" name="note_651" + href="#noteref_651">651.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 246 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_652" name="note_652" + href="#noteref_652">652.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 248-250.</dd> + + <dt class="tei tei-notelabel"><a id="note_653" name="note_653" + href="#noteref_653">653.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 207, 234-236. The berries resemble currants + in shape and size and grow on low bushes. <span class= + "tei tei-q">“The branches small and clear, leaves alternate, obtuse + with a point, and serrated; the flower was monopetalous, and, on + being examined, determined the plant to belong to the class + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">decandria</span></span> and order <span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">monogynia</span></span>. The native name of + the plant is <span class="tei tei-foreign"><span style= + "font-style: italic">ohelo</span></span>”</span> (W. Ellis, + <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 234).</dd> + + <dt class="tei tei-notelabel"><a id="note_654" name="note_654" + href="#noteref_654">654.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 263.</dd> + + <dt class="tei tei-notelabel"><a id="note_655" name="note_655" + href="#noteref_655">655.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 350.</dd> + + <dt class="tei tei-notelabel"><a id="note_656" name="note_656" + href="#noteref_656">656.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 309-311.</dd> + + <dt class="tei tei-notelabel"><a id="note_657" name="note_657" + href="#noteref_657">657.</a></dt> + + <dd class="tei tei-notetext">W. Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> iv. 361.</dd> + + <dt class="tei tei-notelabel"><a id="note_658" name="note_658" + href="#noteref_658">658.</a></dt> + + <dd class="tei tei-notetext">Fernandez de Oviedo y Valdés, + <span class="tei tei-hi"><span style="font-style: italic">Historia + General y Natural de las Indias</span></span> (Madrid, 1851-1855), + iv. 74.</dd> + + <dt class="tei tei-notelabel"><a id="note_659" name="note_659" + href="#noteref_659">659.</a></dt> + + <dd class="tei tei-notetext">A. C. Kruijt, <span class= + "tei tei-hi"><span style="font-style: italic">Het Animisme in den + Indischen Archipel</span></span> (The Hague, 1906), pp. 497 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_660" name="note_660" + href="#noteref_660">660.</a></dt> + + <dd class="tei tei-notetext">W. B. d'Almeida, <span class= + "tei tei-hi"><span style="font-style: italic">Life in + Java</span></span> (London, 1864), i. 166-173.</dd> + + <dt class="tei tei-notelabel"><a id="note_661" name="note_661" + href="#noteref_661">661.</a></dt> + + <dd class="tei tei-notetext">J. H. F. Kohlbrugge, <span class= + "tei tei-q">“Die Tĕnggĕresen, ein alter Javanischer + Volksstamm,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragentot de Taal- Land- en Volkenkunde van + Nederlandsch-Indië</span></span>, liii. (1901) pp. 84, + 144-147.</dd> + + <dt class="tei tei-notelabel"><a id="note_662" name="note_662" + href="#noteref_662">662.</a></dt> + + <dd class="tei tei-notetext">J. H. F. Kohlbrugge, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 100 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_663" name="note_663" + href="#noteref_663">663.</a></dt> + + <dd class="tei tei-notetext">I. A. Stigand, <span class= + "tei tei-q">“The Volcano of Smeroe, Java,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">The Geographical + Journal</span></span>, xxviii. (1906) pp. 621, 624.</dd> + + <dt class="tei tei-notelabel"><a id="note_664" name="note_664" + href="#noteref_664">664.</a></dt> + + <dd class="tei tei-notetext">Pausanias, iii. 23. 9. Some have + thought that Pausanias confused the crater of Etna with the + <span class="tei tei-foreign"><span style="font-style: italic">Lago + di Naftia</span></span>, a pool near Palagonia in the interior of + Sicily, of which the water, impregnated with naphtha and sulphur, + is thrown into violent ebullition by jets of volcanic gas. See + [Aristotle,] <span class="tei tei-hi"><span style= + "font-style: italic">Mirab. Auscult.</span></span> 57; Macrobius, + <span class="tei tei-hi"><span style= + "font-style: italic">Saturn.</span></span> v. 19. 26 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Diodorus Siculus, xi. 89; Stephanus Byzantius, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Παλική; E. H. Bunbury, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Palicorum Iacus,”</span> in W. Smith's <span class= + "tei tei-hi"><span style="font-style: italic">Dictionary of Greek + and Roman Geography</span></span>, ii. 533 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + author of the ancient Latin poem <span class= + "tei tei-hi"><span style="font-style: italic">Aetna</span></span> + says (vv. 340 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>) that people offered incense + to the celestial deities on the top of Etna.</dd> + + <dt class="tei tei-notelabel"><a id="note_665" name="note_665" + href="#noteref_665">665.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg190" class= + "tei tei-ref">190</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_666" name="note_666" + href="#noteref_666">666.</a></dt> + + <dd class="tei tei-notetext">On Mount Chimaera in Lycia a flame + burned perpetually which neither earth nor water could extinguish. + See Pliny, <span class="tei tei-hi"><span style= + "font-style: italic">Nat. Hist.</span></span> ii. 236, v. 100; + Servius on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> vi. 288; Seneca, + <span class="tei tei-hi"><span style= + "font-style: italic">Epist.</span></span> x. 3. 3; Diodorus, quoted + by Photius, <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, p. 212 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>, 10 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + ed. Im. Bekker (Berlin, 1824). This perpetual flame was + rediscovered by Captain Beaufort near Porto Genovese on the coast + of Lycia. It issues from the side of a hill of crumbly serpentine + rock, giving out an intense heat, but no smoke. <span class= + "tei tei-q">“Trees, brushwood, and weeds grow close round this + little crater, a small stream trickles down the hill hard bye, and + the ground does not appear to feel the effect of its heat at more + than a few feet distance.”</span> The fire is not accompanied by + earthquakes or noises; it ejects no stones and emits no noxious + vapours. There is nothing but a brilliant and perpetual flame, at + which the shepherds often cook their food. See Fr. Beaufort, + <span class="tei tei-hi"><span style= + "font-style: italic">Karmania</span></span> (London, 1817), p. 46; + compare T. A. B. Spratt and E. Forbes, <span class= + "tei tei-hi"><span style="font-style: italic">Travels in + Lycia</span></span> (London, 1847), ii. 181 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_667" name="note_667" + href="#noteref_667">667.</a></dt> + + <dd class="tei tei-notetext">In the foregoing discussion I have + confined myself, so far as concerns Asia, to the volcanic regions + of Cappadocia, Lydia, and Caria. But Syria and Palestine, the home + of Adonis and Melcarth, <span class="tei tei-q">“abound in volcanic + appearances, and very extensive areas have been shaken, at + different periods, with great destruction of cities and loss of + lives. Continual mention is made in history of the ravages + committed by earthquakes in Sidon, Tyre, Berytus, Laodicea, and + Antioch, and in the island of Cyprus. The country around the Dead + Sea exhibits in some spots layers of sulphur and bitumen, forming a + superficial deposit, supposed by Mr. Tristram to be of volcanic + origin”</span> (Sir Ch. Lyell, <span class= + "tei tei-hi"><span style="font-style: italic">Principles of + Geology</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">12</span></span> i. 592 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + As to the earthquakes of Syria and Phoenicia see Strabo, i. 3. 16, + p. 58; Lucretius, vi. 585; Josephus, <span class= + "tei tei-hi"><span style="font-style: italic">Antiquit. + Jud.</span></span> xv. 5. 2; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Bell. + Jud.</span></span> i. 19. 3; W. M. Thomson, <span class= + "tei tei-hi"><span style="font-style: italic">The Land and the + Book, Central Palestine and Phoenicia</span></span>, pp. 568-574; + Ed. Robinson, <span class="tei tei-hi"><span style= + "font-style: italic">Biblical Researches in + Palestine</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> ii. 422-424; S. R. Driver, + on Amos iv. 11 (Cambridge <span class="tei tei-hi"><span style= + "font-style: italic">Bible for Schools and Colleges</span></span>). + It is said that in the reign of the Emperor Justin the city of + Antioch was totally destroyed by a dreadful earthquake, in which + three hundred thousand people perished (Procopius, <span class= + "tei tei-hi"><span style="font-style: italic">De Bello + Persico</span></span>, ii. 14). The destruction of Sodom and + Gomorrah (Genesis xix. 24-28) has been plausibly explained as the + effect of an earthquake liberating large quantities of petroleum + and inflammable gases. See H. B. Tristram, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of + Israel</span></span>, Fourth Edition (London, 1882), pp. 350-354; + S. R. Driver, <span class="tei tei-hi"><span style= + "font-style: italic">The Book of Genesis</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">4</span></span> + (London, 1905), pp. 202 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_668" name="note_668" + href="#noteref_668">668.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Alcibiades</span></span>, 18; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">Nicias</span></span>, 13; Zenobius, + <span class="tei tei-hi"><span style= + "font-style: italic">Centur.</span></span> i. 49; Theocritus, xv. + 132 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Eustathius on Homer, + <span class="tei tei-hi"><span style= + "font-style: italic">Od.</span></span> xi. 590.</dd> + + <dt class="tei tei-notelabel"><a id="note_669" name="note_669" + href="#noteref_669">669.</a></dt> + + <dd class="tei tei-notetext">Besides Lucian (cited below) see + Origen, <span class="tei tei-hi"><span style= + "font-style: italic">Selecta in Ezechielem</span></span> (Migne's + <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, xiii. 800), + δοκοῦσι γὰρ κατ᾽ ἐνιαυτὸν τελετάς τινας ποιεῖν πρῶτον μὲν ὅτι + θρηνοῦσιν αὐτὸν [scil. Ἄδωνιν] ὡς τεθνηκότα, δεύτερον δὲ ὅτι + χαίρουσιν ἐπ᾽ αὐτῷ ὡς ἀπὸ νεκρῶν ἀναστάντι. Jerome, <span class= + "tei tei-hi"><span style="font-style: italic">Commentar. in + Ezechielem</span></span>, viii. 13, 14 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, xxv. 82, 83): <span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Quem nos</span></span> + Adonidem <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">interpretati sumus, et + Hebraeus et Syrus sermo</span></span> <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Thamuz</span></span> (תמוז) <span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">vocat: unde quia juxta gentilem fabulam, in + mense Junis amasius Veneris et pulcherrimus juvenis occisus, et + deinceps revixisse narratur, eundem Junium mensem eodem appellant + nomine, et anniversariam ei celebrant solemnitatem, in qua + plangitur a mulieribus quasi mortuus, et postea reviviscens canitur + atque laudatur ... interfectionem et resurrectionem Adonidis + planctu et gaudio prosequens.</span></span>”</span> Cyril of + Alexandria, <span class="tei tei-hi"><span style= + "font-style: italic">In Isaiam</span></span>, lib. ii. tomus iii. + (Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, lxx. 441), + ἐπλάττοντο τοίνυν Ἔλληνες ἑορτὴν ἐπὶ τούτῳ τοιαύτην. Προσεποιοῦντο + μὲν γὰρ λυπουμένῃ τῇ Ἀφροδίτῃ, διὰ τὸ τεθνάναι τὸν Ἄδωνιν, + συνολοφύρεσθαι καὶ θρηνεῖν; ἀνελθούσης δὲ ἐξ ᾅδου, καὶ μὴν καὶ + ηὐρῆσθαι λεγούσης τὸν ζητούμενον, συνήδεσθαι καὶ ἀνασκιρτᾶν; καὶ + μεχρὶ τῶν καθ᾽ ἡμᾶς καιρῶν ἐν τοῖς κατ᾽ Ἀλεξάνδρειαν ἱεροῖς + ἐτελεῖτο τὸ παίγνιον τοῦτο. From this testimony of Cyril we learn + that the festival of the death and resurrection of Adonis was + celebrated at Alexandria down to his time, that is, down to the + fourth or even the fifth century, long after the official + establishment of Christianity.</dd> + + <dt class="tei tei-notelabel"><a id="note_670" name="note_670" + href="#noteref_670">670.</a></dt> + + <dd class="tei tei-notetext">Theocritus, xv.</dd> + + <dt class="tei tei-notelabel"><a id="note_671" name="note_671" + href="#noteref_671">671.</a></dt> + + <dd class="tei tei-notetext">W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Antike Wald- und + Feldkulte</span></span> (Berlin, 1877), p. 277.</dd> + + <dt class="tei tei-notelabel"><a id="note_672" name="note_672" + href="#noteref_672">672.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 6. See above, p. 38. The flutes used by the + Phoenicians in the lament for Adonis are mentioned by Athenaeus + (iv. 76, p. 174 <span class="tei tei-hi"><span style= + "font-variant: small-caps">f</span></span>), and by Pollux (iv. + 76), who say that the same name <span class= + "tei tei-foreign"><span style= + "font-style: italic">gingras</span></span> was applied by the + Phoenicians both to the flute and to Adonis himself. Compare F. C. + Movers, <span class="tei tei-hi"><span style= + "font-style: italic">Die Phoenizier</span></span>, i. 243 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> We have seen that flutes + were also played in the Babylonian rites of Tammuz (above, p. + <a href="#Pg009" class="tei tei-ref">9</a>). Lucian's words, ἐς τὸν + ἠέρα πέμπουσι, imply that the ascension of the god was supposed to + take place in the presence, if not before the eyes, of the + worshipping crowds. The devotion of Byblus to Adonis is noticed + also by Strabo (xvi. 2. 18, p. 755).</dd> + + <dt class="tei tei-notelabel"><a id="note_673" name="note_673" + href="#noteref_673">673.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Lucian, + <span class="tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 8. The discoloration of the river and the + sea was observed by H. Maundrell on 17/27 March 1696/1697. See + his <span class="tei tei-hi"><span style= + "font-style: italic">Journey from Aleppo to Jerusalem, at + Easter,</span> <span class="tei tei-hi"><span style= + "font-style: italic; font-variant: small-caps">a.d.</span></span> + <span style="font-style: italic">1697</span></span>, Fourth + Edition (Perth, 1800), pp. 59 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in Bohn's <span class= + "tei tei-hi"><span style="font-style: italic">Early Travels in + Palestine</span></span>, edited by Thomas Wright (London, 1848), + pp. 411 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Renan remarked the + discoloration at the beginning of February (<span class= + "tei tei-hi"><span style="font-style: italic">Mission de + Phénicie</span></span>, p. 283). In his well-known lines on the + subject Milton has laid the mourning in summer:—</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Thammuz came next behind,</span><br /> + <span style="font-style: italic">Whose annual wound in Lebanon + allur'd</span><br /> + <span style="font-style: italic">The Syrian damsels to lament his + fate</span><br /> + <span style="font-style: italic">In amorous ditties all a + summer's day.</span></span>”</span></p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_674" name="note_674" + href="#noteref_674">674.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + x. 735; Servius on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> v. 72; J. Tzetzes, + <span class="tei tei-hi"><span style="font-style: italic">Schol. on + Lycophron</span></span>, 831. Bion, on the other hand, represents + the anemone as sprung from the tears of Aphrodite (<span class= + "tei tei-hi"><span style="font-style: italic">Idyl.</span></span> + i. 66).</dd> + + <dt class="tei tei-notelabel"><a id="note_675" name="note_675" + href="#noteref_675">675.</a></dt> + + <dd class="tei tei-notetext">W. Robertson Smith, <span class= + "tei tei-q">“Ctesias and the Semiramis Legend,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">English Historical + Review</span></span>, ii. (1887) p. 307, following Lagarde. Compare + W. W. Graf Baudissin, <span class="tei tei-hi"><span style= + "font-style: italic">Adonis und Esmun</span></span>, pp. 88 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_676" name="note_676" + href="#noteref_676">676.</a></dt> + + <dd class="tei tei-notetext">J. Tzetzes, <span class= + "tei tei-hi"><span style="font-style: italic">Schol. on + Lycophron</span></span>, 831; <span class="tei tei-hi"><span style= + "font-style: italic">Geoponica</span></span>, xi. 17; <span class= + "tei tei-hi"><span style="font-style: italic">Mythographi + Graeci</span></span>, ed. A. Westermann, p. 359. Compare Bion, + <span class="tei tei-hi"><span style= + "font-style: italic">Idyl.</span></span> i. 66; Pausanias, vi. 24. + 7; Philostratus, <span class="tei tei-hi"><span style= + "font-style: italic">Epist.</span></span> i. and iii.</dd> + + <dt class="tei tei-notelabel"><a id="note_677" name="note_677" + href="#noteref_677">677.</a></dt> + + <dd class="tei tei-notetext">Plutarch, <span class= + "tei tei-hi"><span style= + "font-style: italic">Alcibiades</span></span>, 18; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">Nicias</span></span>, 13. The date of the + sailing of the fleet is given by Thucydides (vi. 30, θέρους + μεσοῦντος ἤδη), who, with his habitual contempt for the + superstition of his countrymen, disdains to notice the coincidence. + Adonis was also bewailed by the Argive women (Pausanias, ii. 20. + 6), but we do not know at what season of the year the lamentation + took place. Inscriptions prove that processions in honour of Adonis + were held in the Piraeus, and that a society of his worshippers + existed at Loryma in Caria. See G. Dittenberger, <span class= + "tei tei-hi"><span style="font-style: italic">Sylloge Inscriptionum + Graecarum</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> Nos. 726, 741 (vol. ii. pp. + 564, 604).</dd> + + <dt class="tei tei-notelabel"><a id="note_678" name="note_678" + href="#noteref_678">678.</a></dt> + + <dd class="tei tei-notetext">Ammianus Marcellinus, xxii. 9. + 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_679" name="note_679" + href="#noteref_679">679.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 261-266.</dd> + + <dt class="tei tei-notelabel"><a id="note_680" name="note_680" + href="#noteref_680">680.</a></dt> + + <dd class="tei tei-notetext">In the Alexandrian ceremony, however, + it appears to have been the image of Adonis only which was thrown + into the sea.</dd> + + <dt class="tei tei-notelabel"><a id="note_681" name="note_681" + href="#noteref_681">681.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 14. 4; + Scholiast on Theocritus, i. 109; Antoninus Liberalis, <span class= + "tei tei-hi"><span style= + "font-style: italic">Transform.</span></span> 34; J. Tzetzes, + <span class="tei tei-hi"><span style="font-style: italic">Scholia + on Lycophron</span></span>, 829; Ovid, <span class= + "tei tei-hi"><span style= + "font-style: italic">Metamorph.</span></span> x. 489 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Servius on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> v. 72, and on <span class= + "tei tei-hi"><span style="font-style: italic">Bucol.</span></span> + x. 18; Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 58, 164; Fulgentius, iii. + 8. The word Myrrha or Smyrna is borrowed from the Phoenician + (Liddell and Scott, <span class="tei tei-hi"><span style= + "font-style: italic">Greek Lexicon</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + σμύρνα). Hence the mother's name, as well as the son's, was taken + directly from the Semites.</dd> + + <dt class="tei tei-notelabel"><a id="note_682" name="note_682" + href="#noteref_682">682.</a></dt> + + <dd class="tei tei-notetext">W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Antike Wald- und + Feldkulte</span></span>, p. 383, note 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_683" name="note_683" + href="#noteref_683">683.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg009" class= + "tei tei-ref">9</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_684" name="note_684" + href="#noteref_684">684.</a></dt> + + <dd class="tei tei-notetext">Jeremiah xliv. 17-19.</dd> + + <dt class="tei tei-notelabel"><a id="note_685" name="note_685" + href="#noteref_685">685.</a></dt> + + <dd class="tei tei-notetext">Scholiast on Theocritus, iii. 48; + Hyginus, <span class="tei tei-hi"><span style= + "font-style: italic">Astronom.</span></span> ii. 7; Lucian, + <span class="tei tei-hi"><span style="font-style: italic">Dialog. + deor.</span></span> xi. 1; Cornutus, <span class= + "tei tei-hi"><span style="font-style: italic">Theologiae Graecae + Compendium</span></span>, 28, p. 54, ed. C. Lang (Leipsic, 1881); + Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, iii. 14. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_686" name="note_686" + href="#noteref_686">686.</a></dt> + + <dd class="tei tei-notetext">The arguments which tell against the + solar interpretation of Adonis are stated more fully by the learned + and candid scholar Graf Baudissin (<span class= + "tei tei-hi"><span style="font-style: italic">Adonis und + Esmun</span></span>, pp. 169 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>), who himself formerly + accepted the solar theory but afterwards rightly rejected it in + favour of the view <span class="tei tei-q">“<span lang="de" class= + "tei tei-foreign" xml:lang="de"><span style= + "font-style: italic">dass Adonis die Frühlingsvegetation darstellt, + die im Sommer abstirbt</span></span>”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 169).</dd> + + <dt class="tei tei-notelabel"><a id="note_687" name="note_687" + href="#noteref_687">687.</a></dt> + + <dd class="tei tei-notetext">Bailly, <span class= + "tei tei-hi"><span style="font-style: italic">Lettres sur l'Origine + des Sciences</span></span> (London and Paris, 1777), pp. 255 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Lettres + sur l'Atlantide de Platon</span></span> (London and Paris, 1779), + pp. 114-125. Carlyle has described how through the sleety drizzle + of a dreary November day poor innocent Bailly was dragged to the + scaffold amid the howls and curses of the Parisian mob + (<span class="tei tei-hi"><span style="font-style: italic">French + Revolution</span></span>, bk. v. ch. 2). My friend the late + Professor C. Bendall showed me a book by a Hindoo gentleman in + which it is seriously maintained that the primitive home of the + Aryans was within the Arctic regions. See Bâl Gangâdhar Tilak, + <span class="tei tei-hi"><span style="font-style: italic">The + Arctic Home in the Vedas</span></span> (Poona and Bombay, + 1903).</dd> + + <dt class="tei tei-notelabel"><a id="note_688" name="note_688" + href="#noteref_688">688.</a></dt> + + <dd class="tei tei-notetext">Cornutus, <span class= + "tei tei-hi"><span style="font-style: italic">Theologiae Graecae + Compendium</span></span>, 28, pp. 54 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + ed. C. Lang (Leipsic, 1881), τοιοῦτον γάρ τι καὶ παρ᾽ Αἰγυπτίοις ὁ + ζητούμενος καὶ ἀνευρισκόμενος ὑπὸ τῆς Ἴσιδος Ὄσιρις ἐμφαίνει καὶ + παρὰ Φοίνιξιν ὁ ἀνὰ μέρος παρ᾽ ἔξ μῆνας ὑπὲρ γῆν τε καὶ ὑπὸ γῆν + γινόμενος Ἄδωνις, ἀπὸ τοῦ ἀδεῖν τοῖς ἀνθρώποις οὔτως ὠνομασμένου + τοῦ Δημητριακοῦ καρποῦ. τοῦτον δὲ πλήξας κάπρος ἀνελεῖν λέγεται διὰ + τὸ τὰς ὗς δοκεῖν ληιβότειρας εἶναι ἢ τὸν τῆς ὕνεως ὀδόντα + αἰνιττομένων αὐτῶν, ὑφ᾽ οὖ κατὰ γῆς κρύπτεται τὸ σπέρμα. Scholiast + on Theocritus, iii. 48, ὁ Ἄδωνις, ἤγουν ὁ σῖτος ὁ σπειρόμενος, ἔξ + μῆνας ἐν τῇ γῇ ποιεῖ ἀπο τῆς σπορᾶς καὶ ἔξ μῆνας ἔχει αὐτὸν ἡ + Ἀφροδίτη, τουτέστιν ἡ εὐκρασία τοῦ ἀέρος. καὶ ἐκτότε λαμβάνουσιν + αὐτὸν οἱ ἄνθρωποι. Origen, <span class="tei tei-hi"><span style= + "font-style: italic">Selecta in Ezechielem</span></span> (Migne's + <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, xiii. 800), + οἱ δὲ περὶ τὴν ἀναγωγὴν τῶν Ἑλληνικῶν μύθων δεινοὶ καὶ μυθικῆς + νομιζομένης θεολογίας, φασί τὸν Ἄδωνιν σύμβολον εἶναι τῶν τῆς γῆς + καρπῶν, θρηνουμένων μὲν ὅτε σπείρονται, ἀνισταμένων δέ, καὶ διὰ + τοῦτο χαίρειν ποιούντων τοὺς γεωργοὺς ὅτε φύονται. Jerome, + <span class="tei tei-hi"><span style= + "font-style: italic">Commentar. in Ezechielem</span></span>, viii. + 13, 14 (Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Latina</span></span>, xxv. 83), + <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">Eadem gentilitas + hujuscemodi fabulas poetarum, quae habent turpitudinem, + interpretatur subtiliter, interfectionem et resurrectionem Adonidis + planctu et gaudio prosequens: quorum alterum in seminibus, quae + moriuntur in terra, alterum in segetibus, quibus mortua semina + renascuntur, ostendi putat.</span></span>”</span> Ammianus + Marcellinus, xix. 1. 11, <span class="tei tei-q">“<span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">in sollemnibus Adonidis sacris, quod + simulacrum aliquod esse frugum adultarum religiones mysticae + docent</span></span>.”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Id.</span></span> xxii. 9. 15, <span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">amato Veneris, ut fabulae + fingunt, apri dente ferali deleto, quod in adulto flore sectarum + est indicium frugum</span></span>.”</span> Clement of Alexandria, + <span class="tei tei-hi"><span style= + "font-style: italic">Hom.</span></span> 6. 11 (quoted by W. + Mannhardt, <span class="tei tei-hi"><span style= + "font-style: italic">Antique Wald- und Feldkulte</span></span>, p. + 281), λαμβάνουσι δὲ καὶ Ἄδωνιν εἰς ὡραίους καρπούς. <span class= + "tei tei-hi"><span style="font-style: italic">Etymologieum + Magnum</span></span> <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> Ἄδωνις κύριον; δύναται καὶ + ὁ καρπὸς εἶναι ἄδωνις; οἶον ἀδώνειος καρπός, ἀρέσκων. Eusebius, + <span class="tei tei-hi"><span style="font-style: italic">Praepar. + Evang.</span></span> iii. II. 9, Ἄδωνις τῆς τῶν τελείων καρπῶν + ἐκτομῆς σύμβολον. Sallustius philosophus, <span class= + "tei tei-q">“De diis et mundo,”</span> iv. <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Philosophorum Graecorum</span></span>, ed. F. G. A. Mullach, iii. + 32, οἱ Αἰγύπτιοι ... αὐτὰ τὰ σώματα θεοὺς νομίσαντες ... Ἴσιν μὲν + τὴν γῆν ... Ἄδωνιν δὲ καρπούς. Joannes Lydus, <span class= + "tei tei-hi"><span style="font-style: italic">De + mensibus</span></span>, iv. 4, τῷ Ἀδώνιδι, τουτέστι τῷ Μαΐῳ ... ἢ + ὡς ἄλλοις, δοκεῖ, Ἄδωνις μέν ἐστιν ὁ καρπός, κτλ. The view that + Tammuz or Adonis is a personification of the dying and reviving + vegetation is now accepted by many scholars. See P. Jensen, + <span class="tei tei-hi"><span style= + "font-style: italic">Kosmologie der Babylonier</span></span> + (Strasburg, 1890), p. 480; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style= + "font-style: italic">Assyrisch-babylonische Mythen und + Epen</span></span>, pp. 411, 560; H. Zimmern, in E. Schrader's + <span class="tei tei-hi"><span style= + "font-style: italic">Keilinschriften und das Alte + Testament</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> p. 397; A. Jeremias, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Nergal,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, iii. 265; R. Wünsch, + <span class="tei tei-hi"><span style="font-style: italic">Das + Frühlingsfest der Insel Malta</span></span> (Leipsic, 1902), p. 21; + M. J. Lagrange, <span class="tei tei-hi"><span style= + "font-style: italic">Études sur les Religions + Sémitiques</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 306 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + W. W. Graf Baudissin, <span class="tei tei-q">“Tammuz,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Realencyclopädie für protestantische Theologie + und Kirchengeschichte</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Esmun und + Adonis</span></span>, pp. 81, 141, 169, etc.; and Ed. Meyer, + <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte des + Altertums</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 2. pp. 394, 427. Prof. + Jastrow regards Tammuz as a god both of the sun and of vegetation + (<span class="tei tei-hi"><span style="font-style: italic">Religion + of Babylonia and Assyria</span></span>, pp. 547, 564, 574, 588). + But such a combination of disparate qualities seems artificial and + unlikely.</dd> + + <dt class="tei tei-notelabel"><a id="note_689" name="note_689" + href="#noteref_689">689.</a></dt> + + <dd class="tei tei-notetext">D. Chwolsohn, <span class= + "tei tei-hi"><span style="font-style: italic">Die Ssabier und der + Ssabismus</span></span> (St. Petersburg, 1856), ii. 27; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Ueber Tammûz und die + Menschenverehrung bei den alten Babylioniern</span></span> (St. + Petersburg, 1860), p. 38. Compare W. W. Graf Baudissin, + <span class="tei tei-hi"><span style="font-style: italic">Adonis + und Esmun</span></span>, pp. 111 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_690" name="note_690" + href="#noteref_690">690.</a></dt> + + <dd class="tei tei-notetext">M. J. Lagrange, <span class= + "tei tei-hi"><span style="font-style: italic">Études sur les + Religions Sémitiques</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Paris, 1905), pp. 307 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_691" name="note_691" + href="#noteref_691">691.</a></dt> + + <dd class="tei tei-notetext">Hence Philo of Alexandria dates the + corn-reaping in the middle of spring (Μεσοῦντος δὲ ἔαρος ἄμητος + ἐνίσταται, <span class="tei tei-hi"><span style= + "font-style: italic">De special. legibus</span></span>, i. 183, + vol. v. p. 44, ed. L. Cohn). On this subject Professor W. M. + Flinders Petrie writes to me: <span class="tei tei-q">“The Coptic + calendar puts on April 2 beginning of wheat harvest in Upper Egypt, + May 2 wheat harvest, Lower Egypt. Barley is two or three weeks + earlier than wheat in Palestine, but probably less in Egypt. The + Palestine harvest is about the time of that in North Egypt.”</span> + With regard to Palestine we are told that <span class= + "tei tei-q">“the harvest begins with the barley in April; in the + valley of the Jordan it begins at the end of March. Between the end + of the barley harvest and the beginning of the wheat harvest an + interval of two or three weeks elapses. Thus as a rule the business + of harvest lasts about seven weeks”</span> (J. Benzinger, + <span class="tei tei-hi"><span style= + "font-style: italic">Hebräische Archäologie</span></span>, Freiburg + i. B. and Leipsic, 1894, p. 209). <span class="tei tei-q">“The + principal grain crops of Palestine are barley, wheat, lentils, + maize, and millet. Of the latter there is very little, and it is + all gathered in by the end of May. The maize is then only just + beginning to shoot. In the hotter parts of the Jordan valley the + barley harvest is over by the end of March, and throughout the + country the wheat harvest is at its height at the end of May, + excepting in the highlands of Galilee, where it is about a + fortnight later”</span> (H. B. Tristram, <span class= + "tei tei-hi"><span style="font-style: italic">The Land of + Israel</span></span>, Fourth Edition, London, 1882, pp. 583 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>). As to Greece, Professor E. + A. Gardner tells me that harvest is from April to May in the plains + and about a month later in the mountains. He adds that <span class= + "tei tei-q">“barley may, then, be assigned to the latter part of + April, wheat to May in the lower ground, but you know the great + difference of climate between different parts; there is the same + difference of a month in the vintage.”</span> Mrs. Hawes (Miss + Boyd), who excavated at Gournia, tells me that in Crete the barley + is cut in April and the beginning of May, and that the wheat is cut + and threshed from about the twentieth of June, though the dates + naturally vary somewhat with the height of the place above the sea. + June is also the season when the wheat is threshed in Euboea (R. A. + Arnold, <span class="tei tei-hi"><span style= + "font-style: italic">From the Levant</span></span>, London, 1868, + i. 250). Thus it seems possible that the spring festival of Adonis + coincided with the cutting of the first barley in March, and his + summer festival with the threshing of the last wheat in June. + Father Lagrange (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 305 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>) + argues that the rites of Adonis were always celebrated in summer at + the solstice of June or soon afterwards. Baudissin also holds that + the summer celebration is the only one which is clearly attested, + and that if there was a celebration in spring it must have had a + different signification than the death of the god. See his + <span class="tei tei-hi"><span style="font-style: italic">Adonis + und Esmun</span></span>, pp. 132 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_692" name="note_692" + href="#noteref_692">692.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, i. 14. 2. See below, + vol. ii. pp. 45 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_693" name="note_693" + href="#noteref_693">693.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Spirits of the Corn and of the + Wild</span></span>, ii. 180 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 204 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_694" name="note_694" + href="#noteref_694">694.</a></dt> + + <dd class="tei tei-notetext">W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Mythologische + Forschungen</span></span> (Strasburg, 1884), pp. 1 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style="font-style: italic">Spirits + of the Corn and of the Wild</span></span>, i. 216 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_695" name="note_695" + href="#noteref_695">695.</a></dt> + + <dd class="tei tei-notetext">T. B. Macaulay, <span class= + "tei tei-hi"><span style="font-style: italic">History of + England</span></span>, chapter xx. vol. iv. (London, 1855) p. + 410.</dd> + + <dt class="tei tei-notelabel"><a id="note_696" name="note_696" + href="#noteref_696">696.</a></dt> + + <dd class="tei tei-notetext">This explanation of the name + <span class="tei tei-foreign"><span style= + "font-style: italic">Anthesteria</span></span>, as applied to a + festival of the dead, is due to Mr. R. Wünsch (<span class= + "tei tei-hi"><span style="font-style: italic">Das Frühlingsfest der + Insel Malta</span></span>, Leipsic, 1902, pp. 43 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>). + I cannot accept the late Dr. A. W. Verrall's ingenious derivation + of the word from a verb ἀναθέσσασθαι in the sense of <span class= + "tei tei-q">“to conjure up”</span> (<span class="tei tei-q">“The + Name Anthesteria,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, xx. + (1900) pp. 115-117). As to the festival see E. Rohde, <span class= + "tei tei-hi"><span style= + "font-style: italic">Psyche</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (Tübingen and Leipsic, 1903), i. 236 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Miss J. E. Harrison, <span class="tei tei-hi"><span style= + "font-style: italic">Prolegomena to the Study of Greek + Religion</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Cambridge, 1908), pp. 32 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> In Annam people offer food + to their dead on the graves when the earth begins to grow green in + spring. The ceremony takes place on the third day of the third + month, the sun then entering the sign of Taurus. See Paul Giran, + <span class="tei tei-hi"><span style="font-style: italic">Magie et + Religion Annamites</span></span> (Paris, 1912), pp. 423 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_697" name="note_697" + href="#noteref_697">697.</a></dt> + + <dd class="tei tei-notetext">E. Renan, <span class= + "tei tei-hi"><span style="font-style: italic">Mission de + Phénicie</span></span> (Paris, 1864), p. 216.</dd> + + <dt class="tei tei-notelabel"><a id="note_698" name="note_698" + href="#noteref_698">698.</a></dt> + + <dd class="tei tei-notetext">For the authorities see Raoul + Rochette, <span class="tei tei-q">“Mémoire sur les jardins + d'Adonis,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Revue Archéologique</span></span>, viii. + (1851) pp. 97-123; W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Antike Wald- und + Feldkulte</span></span>, p. 279, note 2, and p. 280, note 2. To the + authorities cited by Mannhardt add Theophrastus, <span class= + "tei tei-hi"><span style="font-style: italic">Hist. + Plant.</span></span> vi. 7. 3; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">De Causis + Plant.</span></span> i. 12. 2; Gregorius Cyprius, i. 7; Macarius, + i. 63; Apostolius, i. 34; Diogenianus, i. 14; Plutarch, + <span class="tei tei-hi"><span style="font-style: italic">De sera + num. vind.</span></span> 17. Women only are mentioned as planting + the gardens of Adonis by Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>; + Julian, <span class="tei tei-hi"><span style= + "font-style: italic">Convivium</span></span>, p. 329 ed. Spanheim + (p. 423 ed. Hertlein); Eustathius on Homer, <span class= + "tei tei-hi"><span style="font-style: italic">Od.</span></span> xi. + 590. On the other hand, Apostolius and Diogenianus (<span class= + "tei tei-hi"><span style="font-style: italic">ll.cc.</span></span>) + say φυτεύοντες ἢ φυτεύουσαι. The earliest extant Greek writer who + mentions the gardens of Adonis is Plato (<span class= + "tei tei-hi"><span style= + "font-style: italic">Phaedrus</span></span>, p. 276 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>). The procession at the + festival of Adonis is mentioned in an Attic inscription of 302 or + 301 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> (G. Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Sylloge + Inscriptionum Graecarum</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + vol. ii. p. 564, No. 726). Gardens of Adonis are perhaps alluded to + by Isaiah (xvii. 10, with the commentators).</dd> + + <dt class="tei tei-notelabel"><a id="note_699" name="note_699" + href="#noteref_699">699.</a></dt> + + <dd class="tei tei-notetext">In hot southern countries like Egypt + and the Semitic regions of Western Asia, where vegetation depends + chiefly or entirely upon irrigation, the purpose of the charm is + doubtless to secure a plentiful flow of water in the streams. But + as the ultimate object and the charms for securing it are the same + in both cases, I have not thought it necessary always to point out + the distinction.</dd> + + <dt class="tei tei-notelabel"><a id="note_700" name="note_700" + href="#noteref_700">700.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 232, 233 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_701" name="note_701" + href="#noteref_701">701.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, i. 272 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_702" name="note_702" + href="#noteref_702">702.</a></dt> + + <dd class="tei tei-notetext">W. Mannhardt, <span class= + "tei tei-hi"><span style="font-style: italic">Der Baumkultus der + Germanen und ihrer Nachbarstämme</span></span> (Berlin, 1875), p. + 214; W. Schmidt, <span class="tei tei-hi"><span style= + "font-style: italic">Das Jahr und seine Tage in Meinung und Branch + der Romänen Siebenbürgens</span></span> (Hermannstadt, 1866), pp. + 18 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The custom of throwing water + on the last wagon-load of corn returning from the harvest-field has + been practised within living memory in Wigtownshire, and at Orwell + in Cambridgeshire. See J. G. Frazer, <span class="tei tei-q">“Notes + on Harvest Customs,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore Journal</span></span>, vii. (1889) + pp. 50, 51. (In the first of these passages the Orwell at which the + custom used to be observed is said to be in Kent; this was a + mistake of mine, which my informant, the Rev. E. B. Birks, formerly + Fellow of Trinity College, Cambridge, afterwards corrected.) Mr. R. + F. Davis writes to me (March 4, 1906) from Campbell College, + Belfast: <span class="tei tei-q">“Between 30 and 40 years ago I was + staying, as a very small boy, at a Nottinghamshire farmhouse at + harvest-time, and was allowed—as a great privilege—to ride home on + the top of the last load. All the harvesters followed the waggon, + and on reaching the farmyard we found the maids of the farm + gathered near the gate, with bowls and buckets of water, which they + proceeded to throw on the men, who got thoroughly + drenched.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_703" name="note_703" + href="#noteref_703">703.</a></dt> + + <dd class="tei tei-notetext">G. A. Heinrich, <span class= + "tei tei-hi"><span style="font-style: italic">Agrarische Sitten und + Gebräuche unter den Sachsen Siebenbürgens</span></span> + (Hermanstadt, 1880), p. 24; H. von Wlislocki, <span class= + "tei tei-hi"><span style="font-style: italic">Sitten und Brauch der + Siebenbürger Sachsen</span></span> (Hamburg, 1888), p. 32.</dd> + + <dt class="tei tei-notelabel"><a id="note_704" name="note_704" + href="#noteref_704">704.</a></dt> + + <dd class="tei tei-notetext">G. Drosinis, <span class= + "tei tei-hi"><span style="font-style: italic">Land und Leute in + Nord-Euböa</span></span> (Leipsic, 1884), p. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_705" name="note_705" + href="#noteref_705">705.</a></dt> + + <dd class="tei tei-notetext">Matthäus Prätorius, <span class= + "tei tei-hi"><span style="font-style: italic">Deliciae + Prussicae</span></span> (Berlin, 1871), p. 55; W. Mannhardt, + <span class="tei tei-hi"><span style= + "font-style: italic">Baumkultus</span></span>, pp. 214 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + note.</dd> + + <dt class="tei tei-notelabel"><a id="note_706" name="note_706" + href="#noteref_706">706.</a></dt> + + <dd class="tei tei-notetext">M. Prätorius, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 60; W. Mannhardt, <span class= + "tei tei-hi"><span style= + "font-style: italic">Baumkultus</span></span>, p. 215, note.</dd> + + <dt class="tei tei-notelabel"><a id="note_707" name="note_707" + href="#noteref_707">707.</a></dt> + + <dd class="tei tei-notetext">H. Prahn, <span class= + "tei tei-q">“Glaube und Brauch in der Mark Brandenburg,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift des Vereins für + Volkskunde</span></span>, i. (1891) p. 186.</dd> + + <dt class="tei tei-notelabel"><a id="note_708" name="note_708" + href="#noteref_708">708.</a></dt> + + <dd class="tei tei-notetext">O. Hartung, <span class= + "tei tei-q">“Zur Volkskunde aus Anhalt,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Zeitschrift des + Vereins für Volkskunde</span></span>, vii. (1897) p. 150.</dd> + + <dt class="tei tei-notelabel"><a id="note_709" name="note_709" + href="#noteref_709">709.</a></dt> + + <dd class="tei tei-notetext">W. Kolbe, <span class= + "tei tei-hi"><span style="font-style: italic">Hessische + Volks-Sitten und Gebräuche</span></span> (Marburg, 1888), p. + 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_710" name="note_710" + href="#noteref_710">710.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Bavaria, Landes- und Volkskunde des + Königreichs Bayern</span></span>, ii. (Munich, 1863) p. 297.</dd> + + <dt class="tei tei-notelabel"><a id="note_711" name="note_711" + href="#noteref_711">711.</a></dt> + + <dd class="tei tei-notetext">E. H. Meyer, <span class= + "tei tei-hi"><span style="font-style: italic">Badisches + Volksleben</span></span> (Strasburg, 1900), p. 420.</dd> + + <dt class="tei tei-notelabel"><a id="note_712" name="note_712" + href="#noteref_712">712.</a></dt> + + <dd class="tei tei-notetext">J. Walter Fewkes, <span class= + "tei tei-q">“The Tusayan New Fire Ceremony,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Proceedings of the + Boston Society of Natural History</span></span>, xxvi. (1895) p. + 446.</dd> + + <dt class="tei tei-notelabel"><a id="note_713" name="note_713" + href="#noteref_713">713.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Lettre du + curé de Santiago Tepehuacan à son évêque,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Bulletin de la + Société de Géographie</span></span> (Paris), Deuxième Série, ii. + (1834) pp. 181 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_714" name="note_714" + href="#noteref_714">714.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 59 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_715" name="note_715" + href="#noteref_715">715.</a></dt> + + <dd class="tei tei-notetext">E. T. Dalton, <span class= + "tei tei-hi"><span style="font-style: italic">Descriptive Ethnology + of Bengal</span></span> (Calcutta, 1872), p. 259.</dd> + + <dt class="tei tei-notelabel"><a id="note_716" name="note_716" + href="#noteref_716">716.</a></dt> + + <dd class="tei tei-notetext">E. T. Dalton, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 188. As to the influence which trees are + supposed to exercise on the crops, see <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, ii. 47 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_717" name="note_717" + href="#noteref_717">717.</a></dt> + + <dd class="tei tei-notetext">Lieut.-Col. James Tod, <span class= + "tei tei-hi"><span style="font-style: italic">Annals and + Antiquities of Rajast'han</span></span>, i. (London, 1829) pp. + 570-572.</dd> + + <dt class="tei tei-notelabel"><a id="note_718" name="note_718" + href="#noteref_718">718.</a></dt> + + <dd class="tei tei-notetext">G. F. D'Penha, <span class= + "tei tei-q">“A Collection of Notes on Marriage Customs in the + Madras Presidency,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Indian Antiquary</span></span>, xxv. (1896) p. + 144; E. Thurston, <span class="tei tei-hi"><span style= + "font-style: italic">Ethnographic Notes in Southern + India</span></span> (Madras, 1906), p. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_719" name="note_719" + href="#noteref_719">719.</a></dt> + + <dd class="tei tei-notetext">E. T. Atkinson, <span class= + "tei tei-hi"><span style="font-style: italic">The Himalayan + Districts of the North-Western Provinces of India</span></span>, + ii. (Allahabad, 1884) p. 870.</dd> + + <dt class="tei tei-notelabel"><a id="note_720" name="note_720" + href="#noteref_720">720.</a></dt> + + <dd class="tei tei-notetext">W. Crooke, <span class= + "tei tei-hi"><span style="font-style: italic">Popular Religion and + Folk-lore of Northern India</span></span> (Westminster, 1896), ii. + 293 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare Baboo Ishuree Dass, + <span class="tei tei-hi"><span style="font-style: italic">Domestic + Manners and Customs of the Hindoos of Northern India</span></span> + (Benares, 1860), pp. 111 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> According to the latter + writer, the festival of Salono [not Salonan] takes place in August, + and the barley is planted by women and girls in baskets a few days + before the festival, to be thrown by them into a river or tank when + the grain has sprouted to the height of a few inches.</dd> + + <dt class="tei tei-notelabel"><a id="note_721" name="note_721" + href="#noteref_721">721.</a></dt> + + <dd class="tei tei-notetext">Mrs. J. C. Murray-Aynsley, + <span class="tei tei-q">“Secular and Religious Dances,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Folk-lore + Journal</span></span>, v. (1887) pp. 253 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + writer thinks that the ceremony <span class="tei tei-q">“probably + fixes the season for sowing some particular crop.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_722" name="note_722" + href="#noteref_722">722.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Gazetteer of the Bombay + Presidency</span></span>, xx. (Bombay, 1884) p. 454. This passage + was pointed out to me by my friend Mr. W. Crooke.</dd> + + <dt class="tei tei-notelabel"><a id="note_723" name="note_723" + href="#noteref_723">723.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Gazetteer of the Bombay + Presidency</span></span>, xx. 443, 460.</dd> + + <dt class="tei tei-notelabel"><a id="note_724" name="note_724" + href="#noteref_724">724.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Bavaria, Landes- und Volkskunde des + Königreichs Bayern</span></span> (Munich, 1860-1867), ii. 298.</dd> + + <dt class="tei tei-notelabel"><a id="note_725" name="note_725" + href="#noteref_725">725.</a></dt> + + <dd class="tei tei-notetext">Antonio Bresciani, <span class= + "tei tei-hi"><span style="font-style: italic">Dei costumi dell' + isola di Sardegna comparati cogli antichissimi popoli + orientali</span></span> (Rome and Turin, 1866), pp. 427 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; R. Tennant, <span class= + "tei tei-hi"><span style="font-style: italic">Sardinia and its + Resources</span></span> (Rome and London, 1885), p. 187; S. + Gabriele, <span class="tei tei-q">“Usi dei contadini della + Sardegna,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Archivio per lo Studio delle Tradizioni + Popolari</span></span>, vii. (1888) pp. 469 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Tennant says that the pots are kept in a dark warm place, and that + the children leap across the fire.</dd> + + <dt class="tei tei-notelabel"><a id="note_726" name="note_726" + href="#noteref_726">726.</a></dt> + + <dd class="tei tei-notetext">G. Pitrè, <span class= + "tei tei-hi"><span style="font-style: italic">Usi e Costumi, + Credenze e Pregiudizi del Popolo Siciliano</span></span> (Palermo, + 1889), ii. 271-278. Compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Spettacoli e Feste + Popolari Siciliane</span></span> (Palermo, 1881), pp. 297 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In the Abruzzi also young + men and young women become gossips by exchanging nosegays on St. + John's Day, and the tie thus formed is regarded as sacred. See G. + Finamore, <span class="tei tei-hi"><span style= + "font-style: italic">Credenze, Usi e Costumi + Abruzzesi</span></span> (Palermo, 1890), pp. 165 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_727" name="note_727" + href="#noteref_727">727.</a></dt> + + <dd class="tei tei-notetext">R. Wünsch, <span class= + "tei tei-hi"><span style="font-style: italic">Das Frühlingsfest der + Insel Malta</span></span>, pp. 47-57.</dd> + + <dt class="tei tei-notelabel"><a id="note_728" name="note_728" + href="#noteref_728">728.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg010" class= + "tei tei-ref">10</a>, note 1, <a href="#Pg224" class= + "tei tei-ref">224</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg226" class= + "tei tei-ref">226</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_729" name="note_729" + href="#noteref_729">729.</a></dt> + + <dd class="tei tei-notetext">J. Grimm, <span class= + "tei tei-hi"><span style="font-style: italic">Deutsche + Mythologie</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> i. 490.</dd> + + <dt class="tei tei-notelabel"><a id="note_730" name="note_730" + href="#noteref_730">730.</a></dt> + + <dd class="tei tei-notetext">G. Finamore, <span class= + "tei tei-hi"><span style="font-style: italic">Credenze, Usi e + Costumi Abruzzesi</span></span>, pp. 156-160. A passage in Isaiah + (xxvi. 19) seems to imply that dew possessed the magical virtue of + restoring the dead to life. In this passage of Isaiah the customs + which I have cited in the text perhaps favour the ordinary + interpretation of טל אורת as <span class="tei tei-q">“dew of + herbs”</span> (compare 2 Kings iv. 39) against the interpretation + <span class="tei tei-q">“dew of lights,”</span> which some modern + commentators (Dillmann, Skinner, Whitehouse), following Jerome, + have adopted.</dd> + + <dt class="tei tei-notelabel"><a id="note_731" name="note_731" + href="#noteref_731">731.</a></dt> + + <dd class="tei tei-notetext">G. Pitrè, <span class= + "tei tei-hi"><span style="font-style: italic">Feste patronali in + Sicilia</span></span> (Turin and Palermo, 1900), pp. 488, + 491-493.</dd> + + <dt class="tei tei-notelabel"><a id="note_732" name="note_732" + href="#noteref_732">732.</a></dt> + + <dd class="tei tei-notetext">G. Pitrè, <span class= + "tei tei-hi"><span style="font-style: italic">Spettacoli e Feste + Popolari Siciliane</span></span>, p. 307.</dd> + + <dt class="tei tei-notelabel"><a id="note_733" name="note_733" + href="#noteref_733">733.</a></dt> + + <dd class="tei tei-notetext">Petrarch, <span class= + "tei tei-hi"><span style="font-style: italic">Epistolae de rebus + familiaribus</span></span>, i. 4 (vol. i. pp. 44-46 ed. J. + Fracassetti, Florence, 1859-1862). The passage is quoted by J. + Grimm, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche Mythologie</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">4</span></span> i. + 489 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_734" name="note_734" + href="#noteref_734">734.</a></dt> + + <dd class="tei tei-notetext">J. Grimm, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> i. 489.</dd> + + <dt class="tei tei-notelabel"><a id="note_735" name="note_735" + href="#noteref_735">735.</a></dt> + + <dd class="tei tei-notetext">Letter of Dr. Otero Acevado, of + Madrid, <span class="tei tei-hi"><span style= + "font-style: italic">Le Temps</span></span>, September 1898.</dd> + + <dt class="tei tei-notelabel"><a id="note_736" name="note_736" + href="#noteref_736">736.</a></dt> + + <dd class="tei tei-notetext">J. Lecœur, <span class= + "tei tei-hi"><span style="font-style: italic">Esquisses du Bocage + Normand</span></span> (Condé-sur-Noireau, 1883-1887), ii. 8; A. de + Nore, <span class="tei tei-hi"><span style= + "font-style: italic">Coutumes, Mythes et Traditions des provinces + de France</span></span> (Paris and Lyons, 1846), p. 150.</dd> + + <dt class="tei tei-notelabel"><a id="note_737" name="note_737" + href="#noteref_737">737.</a></dt> + + <dd class="tei tei-notetext">A. de Nore, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 20; Bérenger-Féraud, <span class= + "tei tei-hi"><span style="font-style: italic">Réminiscences + populaires de la Provence</span></span> (Paris, 1885), pp. + 135-141.</dd> + + <dt class="tei tei-notelabel"><a id="note_738" name="note_738" + href="#noteref_738">738.</a></dt> + + <dd class="tei tei-notetext">A. Breuil, <span class="tei tei-q">“Du + Culte de St. Jean Baptiste,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Mémoires de la + Société des Antiquaires de Picardie</span></span>, viii. (1845) pp. + 237 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Compare <span class= + "tei tei-hi"><span style="font-style: italic">Balder the + Beautiful</span></span>, i. 193 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_739" name="note_739" + href="#noteref_739">739.</a></dt> + + <dd class="tei tei-notetext">Diego Duran, <span class= + "tei tei-hi"><span style="font-style: italic">Historia de las + Indias de Nueva España</span></span>, edited by J. F. Ramirez + (Mexico, 1867-1880), ii. 293.</dd> + + <dt class="tei tei-notelabel"><a id="note_740" name="note_740" + href="#noteref_740">740.</a></dt> + + <dd class="tei tei-notetext">Augustine, <span class= + "tei tei-hi"><span style="font-style: italic">Opera</span></span>, + v. (Paris, 1683) col. 903; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, Pars Secunda, coll. 461 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> The second of these passages + occurs in a sermon of doubtful authenticity. Both have been quoted + by J. Grimm, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche Mythologie</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">4</span></span> i. + 490.</dd> + + <dt class="tei tei-notelabel"><a id="note_741" name="note_741" + href="#noteref_741">741.</a></dt> + + <dd class="tei tei-notetext">E. Doutté, <span class= + "tei tei-hi"><span style="font-style: italic">Magie et Religion + dans l'Afrique du Nord</span></span> (Algiers, 1908), pp. 567 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. Westermarck, + <span class="tei tei-q">“Midsummer Customs in Morocco,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Folk-lore</span></span>, xvi. (1905) pp. 31 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">Ceremonies and Beliefs connected with + Agriculture, Certain Dates of the Solar Year, and the + Weather</span></span> (Helsingfors, 1913), pp. 84-86. See + <span class="tei tei-hi"><span style="font-style: italic">Balder + the Beautiful</span></span>, i. 216.</dd> + + <dt class="tei tei-notelabel"><a id="note_742" name="note_742" + href="#noteref_742">742.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Balder the Beautiful</span></span>, i. 160 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_743" name="note_743" + href="#noteref_743">743.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 65 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_744" name="note_744" + href="#noteref_744">744.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, p. 262.</dd> + + <dt class="tei tei-notelabel"><a id="note_745" name="note_745" + href="#noteref_745">745.</a></dt> + + <dd class="tei tei-notetext">L. Lloyd, <span class= + "tei tei-hi"><span style="font-style: italic">Peasant Life in + Sweden</span></span> (London, 1870), p. 257.</dd> + + <dt class="tei tei-notelabel"><a id="note_746" name="note_746" + href="#noteref_746">746.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Balder the Beautiful</span></span>, i. 328 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, ii. 21 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_747" name="note_747" + href="#noteref_747">747.</a></dt> + + <dd class="tei tei-notetext">W. Mannhardt, <span class= + "tei tei-hi"><span style= + "font-style: italic">Baumkultus</span></span>, p. 464; K. von + Leoprechting, <span class="tei tei-hi"><span style= + "font-style: italic">Aus dem Lechrain</span></span> (Munich, 1855), + p. 183. For more evidence see <span class="tei tei-hi"><span style= + "font-style: italic">Balder the Beautiful</span></span>, i. 165, + 166, 166 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 168, 173, 174.</dd> + + <dt class="tei tei-notelabel"><a id="note_748" name="note_748" + href="#noteref_748">748.</a></dt> + + <dd class="tei tei-notetext">The use of gardens of Adonis to + fertilize the human sexes appears plainly in the corresponding + Indian practices. See above, pp. <a href="#Pg241" class= + "tei tei-ref">241</a>, <a href="#Pg242" class= + "tei tei-ref">242</a>, <a href="#Pg243" class= + "tei tei-ref">243</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_749" name="note_749" + href="#noteref_749">749.</a></dt> + + <dd class="tei tei-notetext">G. Pitrè, <span class= + "tei tei-hi"><span style="font-style: italic">Spettacoli e Feste + Popolari Siciliane</span></span>, pp. 296 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_750" name="note_750" + href="#noteref_750">750.</a></dt> + + <dd class="tei tei-notetext">G. Pitrè, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 302 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Antonio de Nino, + <span class="tei tei-hi"><span style="font-style: italic">Usi e + Costumi Abruzzesi</span></span> (Florence, 1879-1883), i. 55 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; A. de Gubernatis, + <span class="tei tei-hi"><span style="font-style: italic">Usi + Nuziali in Italia e presso gli altri Popoli + Indo-Europei</span></span> (Milan, 1878), pp. 39 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Compare L. Passarini, <span class="tei tei-q">“Il Comparatico e la + Festa di S. Giovanni nelle Marche e in Roma,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Archivio per lo + Studio delle Tradizioni Popolari</span></span>, i. (1882) p. 135. + At Smyrna a blossom of the <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">Agnus + castus</span></span> is used on St. John's Day for a similar + purpose, but the mode in which the omens are drawn is somewhat + different. See Teofilo, <span class="tei tei-q">“La notte di San + Giovanni in Oriente,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Archivio per lo Studio delle Tradizioni + Popolari</span></span>, vii. (1888) pp. 128-130.</dd> + + <dt class="tei tei-notelabel"><a id="note_751" name="note_751" + href="#noteref_751">751.</a></dt> + + <dd class="tei tei-notetext">Matthäus Prätorius, <span class= + "tei tei-hi"><span style="font-style: italic">Deliciae + Prussicae</span></span> (Berlin, 1871), p. 56.</dd> + + <dt class="tei tei-notelabel"><a id="note_752" name="note_752" + href="#noteref_752">752.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 261 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_753" name="note_753" + href="#noteref_753">753.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 233 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 261 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_754" name="note_754" + href="#noteref_754">754.</a></dt> + + <dd class="tei tei-notetext">G. Pitrè, <span class= + "tei tei-hi"><span style="font-style: italic">Spettacoli e Feste + Popolari Siciliane</span></span>, p. 211.</dd> + + <dt class="tei tei-notelabel"><a id="note_755" name="note_755" + href="#noteref_755">755.</a></dt> + + <dd class="tei tei-notetext">Κήπους ὡσίουν ἐπιταφίους Ἀδώνιδι, + Eustathius on Homer, <span class="tei tei-hi"><span style= + "font-style: italic">Od.</span></span> xi. 590.</dd> + + <dt class="tei tei-notelabel"><a id="note_756" name="note_756" + href="#noteref_756">756.</a></dt> + + <dd class="tei tei-notetext">Vincenzo Dorsa, <span class= + "tei tei-hi"><span style="font-style: italic">La tradizione + Greco-Latina negli usi e nelle credenze popolari della Calabria + Citeriore</span></span> (Cosenza, 1884), p. 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_757" name="note_757" + href="#noteref_757">757.</a></dt> + + <dd class="tei tei-notetext">C. Wachsmuth, <span class= + "tei tei-hi"><span style="font-style: italic">Das alte Griechenland + im neuen</span></span> (Bonn, 1864), pp. 26. <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + writer compares these ceremonies with the Eleusinian rites. But I + agree with Mr. R. Wünsch (<span class="tei tei-hi"><span style= + "font-style: italic">Das Frühlingsfest der Insel + Malta</span></span>, pp. 49 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>) that the resemblance to the + Adonis festival is still closer. Compare V. Dorsa, <span class= + "tei tei-hi"><span style="font-style: italic">La tradizione + Greco-Latina negli usi e nelle credenze popolari della Calabria + Citeriore</span></span>, pp. 49 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Prof. Wachsmuth's description seems to apply to Athens. In the + country districts the ritual is apparently similar. See R. A. + Arnold, <span class="tei tei-hi"><span style= + "font-style: italic">From the Levant</span></span> (London, 1868), + pp. 251 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 259 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> So + in the Church of the Holy Sepulchre at Jerusalem the death and + burial of Christ are acted over a life-like effigy. See Henry + Maundrell, <span class="tei tei-hi"><span style= + "font-style: italic">Journey from Aleppo to Jerusalem at + Easter,</span> <span class="tei tei-hi"><span style= + "font-style: italic; font-variant: small-caps">a.d.</span></span><span style="font-style: italic">1697</span></span>, + Fourth Edition (Perth, 1800), pp. 110 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, in Th. Wright's + <span class="tei tei-hi"><span style="font-style: italic">Early + Travels in Palestine</span></span> (London, 1848), pp. + 443-445.</dd> + + <dt class="tei tei-notelabel"><a id="note_758" name="note_758" + href="#noteref_758">758.</a></dt> + + <dd class="tei tei-notetext">G. Pitrè, <span class= + "tei tei-hi"><span style="font-style: italic">Spettacoli e Feste + Popolari Siciliane</span></span>, pp. 217 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_759" name="note_759" + href="#noteref_759">759.</a></dt> + + <dd class="tei tei-notetext">G. Finamore, <span class= + "tei tei-hi"><span style="font-style: italic">Credenze, Usi e + Costumi Abruzzesi</span></span>, pp. 118-120; A. de Nino, + <span class="tei tei-hi"><span style="font-style: italic">Usi e + Costumi Abruzzesi</span></span>, i. 64 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + ii. 210-212. At Roccacaramanico part of the Easter spectacle is the + death of Judas, who, personated by a living man, pretends to hang + himself upon a tree or a great branch, which has been brought into + the church and planted near the high altar for the purpose (A. de + Nino, <span class="tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 211).</dd> + + <dt class="tei tei-notelabel"><a id="note_760" name="note_760" + href="#noteref_760">760.</a></dt> + + <dd class="tei tei-notetext">The drama of the death and + resurrection of Christ was formerly celebrated at Easter in + England. See Abbot Gasquet, <span class="tei tei-hi"><span style= + "font-style: italic">Parish Life in Mediaeval + England</span></span>, pp. 177 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 182 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_761" name="note_761" + href="#noteref_761">761.</a></dt> + + <dd class="tei tei-notetext">The comparison has already been made + by A. Maury, who also compares the Easter ceremonies of the + Catholic Church with the rites of Adonis (<span class= + "tei tei-hi"><span style="font-style: italic">Histoire des + Religions de la Grèce Antique</span></span>, Paris, 1857-1859, vol. + iii. p. 221).</dd> + + <dt class="tei tei-notelabel"><a id="note_762" name="note_762" + href="#noteref_762">762.</a></dt> + + <dd class="tei tei-notetext">Jerome, <span class= + "tei tei-hi"><span style="font-style: italic">Epist.</span></span> + lviii. 3 (Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Latina</span></span>, xxii. + 581).</dd> + + <dt class="tei tei-notelabel"><a id="note_763" name="note_763" + href="#noteref_763">763.</a></dt> + + <dd class="tei tei-notetext">Bethlehem is בית-לחם, literally + <span class="tei tei-q">“House of Bread.”</span> The name is + appropriate, for <span class="tei tei-q">“the immediate + neighbourhood is very fertile, bearing, besides wheat and barley, + groves of olive and almond, and vineyards. The wine of Bethlehem + (<span class="tei tei-q">‘Talhamī’</span>) is among the best of + Palestine. So great fertility must mean that the site was occupied, + in spite of the want of springs, from the earliest times”</span> + (George Adam Smith, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Bethlehem,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Biblica</span></span>, i. 560). It was in the harvest-fields of + Bethlehem that Ruth, at least in the poet's fancy, listened to the + nightingale <span class="tei tei-q">“amid the alien + corn.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_764" name="note_764" + href="#noteref_764">764.</a></dt> + + <dd class="tei tei-notetext">John vi. 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_765" name="note_765" + href="#noteref_765">765.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg227" class= + "tei tei-ref">227</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_766" name="note_766" + href="#noteref_766">766.</a></dt> + + <dd class="tei tei-notetext">Ammianus Marcellinus, xxii. 9. 14, + <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">Urbique propinquans + in speciem alicujus numinis votis excipitur publicis, miratus voces + multitudinis magnae, salutare sidus inluxisse eois partibus + adclamantis.</span></span>”</span> We may compare the greeting + which a tribe of South American Indians used to give to a + worshipful star after its temporary disappearance. <span class= + "tei tei-q">“The Abipones think that the Pleiades, composed of + seven stars, is an image of their ancestor. As the constellation is + invisible for some months in the sky of South America, they believe + that their ancestor is ill, and every year they are mortally afraid + that he will die. But when the said stars reappear in the month of + May, they imagine that their ancestor is recovered from his + sickness and has returned; so they hail him with joyous shouts and + the glad music of pipes and war-horns. They congratulate him on his + recovery. <span class="tei tei-q">‘How we thank you! At last you + have come back? Oh, have you happily recovered?’</span> With such + cries they fill the air, attesting at once their gladness and their + folly.”</span> See M. Dobrizhoffer, <span class= + "tei tei-hi"><span style="font-style: italic">Historia de + Abiponibus</span></span> (Vienna, 1784), ii. 77.</dd> + + <dt class="tei tei-notelabel"><a id="note_767" name="note_767" + href="#noteref_767">767.</a></dt> + + <dd class="tei tei-notetext">M. Jastrow, <span class= + "tei tei-hi"><span style="font-style: italic">The Religion of + Babylonia and Assyria</span></span>, pp. 370 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + H. Zimmern, in E. Schrader's <span class="tei tei-hi"><span style= + "font-style: italic">Die Keilinschriften und das Alte + Testament</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> p. 424.</dd> + + <dt class="tei tei-notelabel"><a id="note_768" name="note_768" + href="#noteref_768">768.</a></dt> + + <dd class="tei tei-notetext">Sozomenus, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Ecclesiastica</span></span>, ii. 5 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, lxvii. 948). The connexion of the meteor with + the festival of Adonis is not mentioned by Sozomenus, but is + confirmed by Zosimus, who says (<span class= + "tei tei-hi"><span style="font-style: italic">Hist.</span></span> + i. 58) that a light like a torch or a globe of fire was seen on the + sanctuary at the seasons when the people assembled to worship the + goddess and to cast their offerings of gold, silver, and fine + raiment into a lake beside the temple. As to Aphaca and the grave + of Adonis see above, pp. <a href="#Pg028" class= + "tei tei-ref">28</a> <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_769" name="note_769" + href="#noteref_769">769.</a></dt> + + <dd class="tei tei-notetext">Matthew ii. 1-12.</dd> + + <dt class="tei tei-notelabel"><a id="note_770" name="note_770" + href="#noteref_770">770.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, iii. 59. 7; + Sallustius philosophus, <span class="tei tei-q">“De diis et + mundo,”</span> iv., <span class="tei tei-hi"><span style= + "font-style: italic">Fragmenta Philosophorum + Graecorum</span></span>, ed. F. G. A. Mullach, iii. 33; Scholiast + on Nicander, <span class="tei tei-hi"><span style= + "font-style: italic">Alexipharmaca</span></span>, 8; Firmicus + Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum religionum</span></span>, + 3 and 22. The ancient evidence, literary and inscriptional, as to + the myth and ritual of Attis has been collected and discussed by + Mr. H. Hepding in his monograph, <span class= + "tei tei-hi"><span style="font-style: italic">Attis, seine Mythen + und sein Kult</span></span> (Giessen, 1903).</dd> + + <dt class="tei tei-notelabel"><a id="note_771" name="note_771" + href="#noteref_771">771.</a></dt> + + <dd class="tei tei-notetext">Hippolytus, <span class= + "tei tei-hi"><span style="font-style: italic">Refutatio omnium + haeresium</span></span>, v. 9, p. 168 ed. L. Duncker and F. G. + Schneidewin (Göttingen, 1859); Socrates, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Ecclesiastica</span></span>, iii. 23. 51 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_772" name="note_772" + href="#noteref_772">772.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Fasti</span></span>, + iv. 223 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Tertullian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Apologeticus</span></span>, 15; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Ad + Nationes</span></span>, i. 10; Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, iv. 35. As to Cybele, the Great Mother, the + Mother of the Gods, conceived as the source of all life, both + animal and vegetable, see Rapp, in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Kybele,”</span> ii. 1638 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_773" name="note_773" + href="#noteref_773">773.</a></dt> + + <dd class="tei tei-notetext">Scholiast on Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Jupiter + Tragoedus</span></span>, 8, p. 60 ed. H. Rabe (Leipsic, 1906), + (vol. iv. p. 173 ed. C. Jacobitz); Hippolytus, <span class= + "tei tei-hi"><span style="font-style: italic">Refutatio omnium + haeresium</span></span>, v. 9, pp. 168, 170 ed. Duncker and + Schneidewin.</dd> + + <dt class="tei tei-notelabel"><a id="note_774" name="note_774" + href="#noteref_774">774.</a></dt> + + <dd class="tei tei-notetext">Pausanias, vii. 17. 11; Hippolytus, + <span class="tei tei-hi"><span style="font-style: italic">Refutatio + omnium haeresium</span></span>, v. 9, pp. 166, 168 ed. Duncker and + Schneidewin; Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, v. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_775" name="note_775" + href="#noteref_775">775.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg099" class= + "tei tei-ref">99</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_776" name="note_776" + href="#noteref_776">776.</a></dt> + + <dd class="tei tei-notetext">S. I. Curtiss, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive Semitic + Religion To-day</span></span>, pp. 115 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> See + above, pp. 78, 213 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_777" name="note_777" + href="#noteref_777">777.</a></dt> + + <dd class="tei tei-notetext">That Attis was killed by a boar was + stated by Hermesianax, an elegiac poet of the fourth century + <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> (Pausanias, vii. 17); + compare Scholiast on Nicander, <span class= + "tei tei-hi"><span style="font-style: italic">Alexipharmaca</span></span>, + 8. The other story is told by Arnobius (<span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, v. 5 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>) on the authority of + Timotheus, who professed to derive it from recondite antiquarian + works and from the very heart of the mysteries. It is obviously + identical with the account which Pausanias (<span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>) + mentions as the story current in Pessinus. According to Servius (on + Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ix. 115), Attis was found + bleeding to death under a pine-tree, but the wound which robbed him + of his virility and his life was not inflicted by himself. The + Timotheus cited by Pausanias may be the Timotheus who was consulted + by Ptolemy Soter on religious matters and helped to establish the + worship of Serapis. See Plutarch, <span class= + "tei tei-hi"><span style="font-style: italic">Isis et + Osiris</span></span>, 28; Franz Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">Les Religions + Orientales dans le Paganisme Romain</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Paris, 1909), pp. 77, 113, 335.</dd> + + <dt class="tei tei-notelabel"><a id="note_778" name="note_778" + href="#noteref_778">778.</a></dt> + + <dd class="tei tei-notetext">Pausanias, vii. 17. 10; Julian, + <span class="tei tei-hi"><span style= + "font-style: italic">Orat.</span></span> v. 177 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>, p. 229, ed. F. C. + Hertlein (Leipsic, 1875-1876). Similarly at Comana in Pontus, the + seat of the worship of the goddess Ma, pork was not eaten, and + swine might not even be brought into the city (Strabo, xii. 8. 9, + p. 575). As to Comana see above, p. <a href="#Pg039" class= + "tei tei-ref">39</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_779" name="note_779" + href="#noteref_779">779.</a></dt> + + <dd class="tei tei-notetext">S. Sophronius, <span class= + "tei tei-q">“SS. Cyri et Joannis Miracula,”</span> Migne's + <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, lxxxvii. Pars + Tertia, col. 3624, πρὸς πλάνην Ἑλληνικὴν ἀποκλίνουσαν [<span class= + "tei tei-hi"><span style="font-style: italic">scil.</span></span> + τὴν Ἰουλίαν] καὶ ταύτῃ διὰ τὸν Ἀδώνιδος Θάνατον τὰ κρέα + παραιτεῖσθαι τὰ ὕεια.</dd> + + <dt class="tei tei-notelabel"><a id="note_780" name="note_780" + href="#noteref_780">780.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Metam.</span></span> + x. 103 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_781" name="note_781" + href="#noteref_781">781.</a></dt> + + <dd class="tei tei-notetext">Livy, xxix. chs. 10, 11, and 14; Ovid, + <span class="tei tei-hi"><span style= + "font-style: italic">Fasti</span></span>, iv. 259 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Herodian, ii. 11. As to the stone which represented the goddess see + Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, vii. 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_782" name="note_782" + href="#noteref_782">782.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xviii. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_783" name="note_783" + href="#noteref_783">783.</a></dt> + + <dd class="tei tei-notetext">Lucretius, ii. 598 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Catullus, lxiii.; Varro, <span class="tei tei-hi"><span style= + "font-style: italic">Satir. Menipp.</span></span>, ed. F. Bücheler + (Berlin, 1882), pp. 176, 178; Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Fasti</span></span>, + iv. 181 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 223 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 361 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Dionysius Halicarnasensis, + <span class="tei tei-hi"><span style="font-style: italic">Antiquit. + Rom.</span></span> ii. 19, compare Polybius, xxii. 18 ed. L. + Dindorf (Leipsic, 1866-1868).</dd> + + <dt class="tei tei-notelabel"><a id="note_784" name="note_784" + href="#noteref_784">784.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Joannes Lydus, + <span class="tei tei-hi"><span style="font-style: italic">De + mensibus</span></span>, iv. 41. See Robinson Ellis, <span class= + "tei tei-hi"><span style="font-style: italic">Commentary on + Catullus</span></span> (Oxford, 1876), pp. 206 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + H. Hepding, <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 142 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Fr. Cumont, <span class="tei tei-hi"><span style= + "font-style: italic">Les Religions Orientales dans le Paganisme + Romain</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Paris, 1909), pp. 83 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is held by + Prof. A. von Domaszewski that the Claudius who incorporated the + Phrygian worship of the sacred tree in the Roman ritual was not + the emperor of the first century but the emperor of the third + century, Claudius Gothicus, who came to the throne in 268 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> See A. von + Domaszewski, <span class="tei tei-q">“Magna Mater in Latin + Inscriptions,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">The Journal of Roman Studies</span></span>, + i. (1911) p. 56. The later date, it is said, fits better with the + slow development of the worship. But on the other hand this view + is open to certain objections. (1) Joannes Lydus, our only + authority on the point, appears to identify the Claudius in + question with the emperor of the first century. (2) The great and + widespread popularity of the Phrygian worship in the Roman empire + long before 268 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> is amply attested + by an array of ancient writers and inscriptions, especially by a + great series of inscriptions referring to the colleges of + Tree-bearers (<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Dendrophori</span></span>), + from which we learn that one of these colleges, devoted to the + worship of Cybele and Attis, existed at Rome in the age of the + Antonines, about a century before the accession of Claudius + Gothicus. (3) Passages of the Augustan historians (Aelius + Lampridius, <span class="tei tei-hi"><span style= + "font-style: italic">Alexander Severus</span></span>, 37; + Trebellius Pollio, <span class="tei tei-hi"><span style= + "font-style: italic">Claudius</span></span>, iv. 2) refer to the + great spring festival of Cybele and Attis in a way which seems to + imply that the festival was officially recognized by the Roman + government before Claudius Gothicus succeeded to the purple; and + we may hesitate to follow Prof. von Domaszewski in simply + excising these passages as the work of an <span class= + "tei tei-q">“impudent forger.”</span> (4) The official + establishment of the bloody Phrygian superstition suits better + the life and character of the superstitious, timid, cruel, + pedantic Claudius of the first century than the gallant soldier + his namesake in the third century. The one lounged away his + contemptible days in the safety of the palace, surrounded by a + hedge of lifeguards. The other spent the two years of his brief + but glorious reign in camps and battlefields on the frontier, + combating the barbarian enemies of the empire; and it is probable + that he had as little leisure as inclination to pander to the + superstitions of the Roman populace. For these reasons it seems + better with Mr. Hepding and Prof. Cumont to acquiesce in the + traditional view that the rites of Attis were officially + celebrated at Rome from the first century onward.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">An + intermediate view is adopted by Prof. G. Wissowa, who, brushing + aside the statement of Joannes Lydus altogether, would seemingly + assign the public institution of the rites to the middle of the + second century <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> on the ground that + the earliest extant evidence of their public celebration refers + to that period (<span class="tei tei-hi"><span style= + "font-style: italic">Religion und Kultus der + Römer</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> Munich, 1912, p. 322). + But, considering the extremely imperfect evidence at our disposal + for the history of these centuries, it seems rash to infer that + an official cult cannot have been older than the earliest notice + of it which has chanced to come down to us.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_785" name="note_785" + href="#noteref_785">785.</a></dt> + + <dd class="tei tei-notetext">Arrian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Tactica</span></span>, 33; Servius on Virgil, + <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> xii. 836.</dd> + + <dt class="tei tei-notelabel"><a id="note_786" name="note_786" + href="#noteref_786">786.</a></dt> + + <dd class="tei tei-notetext">On the festival see J. Marquardt, + <span class="tei tei-hi"><span style="font-style: italic">Römische + Staatsverwaltung</span></span>, iii.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Leipsic, 1885) pp. 370 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; the calendar of + Philocalus, in <span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum Latinarum</span></span>, + vol. i.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> Pars prior (Berlin, 1893), + p. 260, with Th. Mommsen's commentary (pp. 313 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>); + W. Mannhardt, <span class="tei tei-hi"><span style= + "font-style: italic">Antike Wald- und Feldkulte</span></span>, pp. + 291 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">Baumkultus</span></span>, pp. 572 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + G. Wissowa, <span class="tei tei-hi"><span style= + "font-style: italic">Religion und Kultus der + Römer</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 318 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + H. Hepding, <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 147 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + J. Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes Païens dans l'Empire + Romain</span></span>, ii. (Paris, 1911) pp. 82 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_787" name="note_787" + href="#noteref_787">787.</a></dt> + + <dd class="tei tei-notetext">Julian, <span class= + "tei tei-hi"><span style="font-style: italic">Orat.</span></span> + v. 168 <span class="tei tei-hi"><span style= + "font-variant: small-caps">c</span></span>, p. 218 ed. F. C. + Hertlein (Leipsic, 1875-1876); Joannes Lydus, <span class= + "tei tei-hi"><span style="font-style: italic">De + mensibus</span></span>, iv. 41; Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, v. chs. 7, 16, 39; Firmicus Maternus, + <span class="tei tei-hi"><span style="font-style: italic">De errore + profanarum religionum</span></span>, 27; Sallustius philosophus, + <span class="tei tei-q">“De diis et mundo,”</span> iv., + <span class="tei tei-hi"><span style="font-style: italic">Fragmenta + Philosophorum Graecorum</span></span>, ed. F. G. A. Mullach, iii. + 33. As to the guild of Tree-bearers (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Dendrophori</span></span>) see Joannes Lydus, + <span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span>; H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, Nos. 4116 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 4171-4174, 4176; H. Hepding, <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 86, 92, 93, 96, 152 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; F. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Dendrophori,”</span> in Pauly-Wissowa's + <span class="tei tei-hi"><span style= + "font-style: italic">Real-Encyclopädie der classischen + Altertumswissenschaft</span></span>, v. 1. coll. 216-219; J. + Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes Païens dans l'Empire + Romain</span></span>, ii. 82 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 92 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_788" name="note_788" + href="#noteref_788">788.</a></dt> + + <dd class="tei tei-notetext">Julian, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span> + and 169 <span class="tei tei-hi"><span style= + "font-variant: small-caps">c</span></span>, p. 219 ed. F. C. + Hertlein. The ceremony may have been combined with the old + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">tubilustrium</span></span> or purification of + trumpets, which fell on this day. See Joannes Lydus, <span class= + "tei tei-hi"><span style="font-style: italic">De + mensibus</span></span>, iv. 42; Varro, <span class= + "tei tei-hi"><span style="font-style: italic">De lingua + Latina</span></span>, vi. 14; Festus, pp. 352, 353 ed. C. O. + Müller; W. Warde Fowler, <span class="tei tei-hi"><span style= + "font-style: italic">Roman Festivals of the Period of the + Republic</span></span> (London, 1899), p. 62.</dd> + + <dt class="tei tei-notelabel"><a id="note_789" name="note_789" + href="#noteref_789">789.</a></dt> + + <dd class="tei tei-notetext">Trebellius Pollio, <span class= + "tei tei-hi"><span style= + "font-style: italic">Claudius</span></span>, 4; Tertullian, + <span class="tei tei-hi"><span style= + "font-style: italic">Apologeticus</span></span>, 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_790" name="note_790" + href="#noteref_790">790.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Deorum + dialogi</span></span>, xii. 1; Seneca, <span class= + "tei tei-hi"><span style= + "font-style: italic">Agamemnon</span></span>, 686 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Martial, xi. 84. 3 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Valerius Flaccus, + <span class="tei tei-hi"><span style= + "font-style: italic">Argonaut.</span></span> viii. 239 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Statius, <span class="tei tei-hi"><span style= + "font-style: italic">Theb.</span></span> x. 170 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Apuleius, <span class="tei tei-hi"><span style= + "font-style: italic">Metam.</span></span> viii. 27; Lactantius, + <span class="tei tei-hi"><span style="font-style: italic">Divinarum + Institutionum Epitome</span></span>, 23 (18, vol. i. p. 689 ed. + Brandt and Laubmann); H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + pp. 158 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> As to the music of these + dancing dervishes see also Lucretius, ii. 618 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_791" name="note_791" + href="#noteref_791">791.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, i. 90 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 101 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_792" name="note_792" + href="#noteref_792">792.</a></dt> + + <dd class="tei tei-notetext">Minucius Felix, <span class= + "tei tei-hi"><span style= + "font-style: italic">Octavius</span></span>, 22 and 24; Lactantius, + <span class="tei tei-hi"><span style="font-style: italic">Divin. + Instit.</span></span> i. 21. 16; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style= + "font-style: italic">Epitoma</span></span>, 8; Schol. on Lucian, + <span class="tei tei-hi"><span style="font-style: italic">Jupiter + Tragoedus</span></span>, 8 (p. 60 ed. H. Rabe); Servius on Virgil, + <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ix. 115; Prudentius, + <span class="tei tei-hi"><span style= + "font-style: italic">Peristephan.</span></span> x. 1066 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-q">“Passio Sancti Symphoriani,”</span> chs. 2 and 6 + (Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, v. 1463, + 1466); Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, v. 14; + Scholiast on Nicander, <span class="tei tei-hi"><span style= + "font-style: italic">Alexipharmaca</span></span>, 8; H. Hepding, + <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 163 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> A + story told by Clement of Alexandria (<span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 15, p. 13 ed. + Potter) suggests that weaker brethren may have been allowed to + sacrifice the virility of a ram instead of their own. We know from + inscriptions that rams and bulls were regularly sacrificed at the + mysteries of Attis and the Great Mother, and that the testicles of + the bulls were used for a special purpose, probably as a fertility + charm. May not the testicles of the rams have been employed for the + same purpose? and may not those of both animals have been + substitutes for the corresponding organs in men? As to the + sacrifices of rams and bulls see G. Zippel, <span class= + "tei tei-q">“Das Taurobolium,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Festschrift zum + fünfzigjährigen Doctorjubiläum L. Friedlaender</span></span> + (Leipsic, 1895), pp. 498 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, Nos. 4118 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + J. Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes Païens dans l'Empire + Romain</span></span>, ii. 84 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_793" name="note_793" + href="#noteref_793">793.</a></dt> + + <dd class="tei tei-notetext">Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, v. 5 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_794" name="note_794" + href="#noteref_794">794.</a></dt> + + <dd class="tei tei-notetext">Strabo, xiv. 1. 23, p. 641.</dd> + + <dt class="tei tei-notelabel"><a id="note_795" name="note_795" + href="#noteref_795">795.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 15, 27, 50-53.</dd> + + <dt class="tei tei-notelabel"><a id="note_796" name="note_796" + href="#noteref_796">796.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_797" name="note_797" + href="#noteref_797">797.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_798" name="note_798" + href="#noteref_798">798.</a></dt> + + <dd class="tei tei-notetext">Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>, 49-51.</dd> + + <dt class="tei tei-notelabel"><a id="note_799" name="note_799" + href="#noteref_799">799.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Catullus, + <span class="tei tei-hi"><span style= + "font-style: italic">Carm.</span></span> lxiii. I agree with Mr. + H. Hepding (<span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, p. 140) in thinking + that the subject of the poem is not the mythical Attis, but one + of his ordinary priests, who bore the name and imitated the + sufferings of his god. Thus interpreted the poem gains greatly in + force and pathos. The real sorrows of our fellow-men touch us + more nearly than the imaginary pangs of the gods.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As the + sacrifice of virility and the institution of eunuch priests + appear to be rare, I will add a few examples. At Stratonicea in + Caria a eunuch held a sacred office in connexion with the worship + of Zeus and Hecate (<span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum + Graecarum</span></span>, No. 2715). According to Eustathius (on + Homer, <span class="tei tei-hi"><span style= + "font-style: italic">Iliad</span></span>, xix. 254, p. 1183) the + Egyptian priests were eunuchs who had sacrificed their virility + as a first-fruit to the gods. In Corea <span class= + "tei tei-q">“during a certain night, known as <span class= + "tei tei-foreign"><span style= + "font-style: italic">Chu-il</span></span>, in the twelfth moon, + the palace eunuchs, of whom there are some three hundred, perform + a ceremony supposed to ensure a bountiful crop in the ensuing + year. They chant in chorus prayers, swinging burning torches + around them the while. This is said to be symbolical of burning + the dead grass, so as to destroy the field mice and other + vermin.”</span> See W. Woodville Rockhill, <span class= + "tei tei-q">“Notes on some of the Laws, Customs, and + Superstitions of Korea,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">The American + Anthropologist</span></span>, iv. (Washington, 1891) p. 185. + Compare Mrs. Bishop, <span class="tei tei-hi"><span style= + "font-style: italic">Korea and her Neighbours</span></span> + (London, 1898), ii. 56 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> It appears that among the + Ekoi of Southern Nigeria both men and women are, or used to be, + mutilated by the excision of their genital organs at an annual + festival, which is celebrated in order to produce plentiful + harvests and immunity from thunderbolts. The victims apparently + die from loss of blood. See P. Amaury Talbot, <span class= + "tei tei-hi"><span style="font-style: italic">In the Shadow of + the Bush</span></span> (London, 1912), pp. 74 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + Mr. Talbot writes to me: <span class="tei tei-q">“A horrible case + has just happened at Idua, where, at the new yam planting, a man + cut off his own <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">membrum + virile</span></span>”</span> (letter dated Eket, Nr Calabar, + Southern Nigeria, Feb. 7th, 1913). Amongst the Ba-sundi and + Ba-bwende of the Congo many youths are castrated <span class= + "tei tei-q">“in order to more fittingly offer themselves to the + phallic worship, which increasingly prevails as we advance from + the coast to the interior. At certain villages between Manyanga + and Isangila there are curious eunuch dances to celebrate the new + moon, in which a white cock is thrown up into the air alive, with + clipped wings, and as it falls towards the ground it is caught + and plucked by the eunuchs. I was told that originally this used + to be a human sacrifice, and that a young boy or girl was thrown + up into the air and torn to pieces by the eunuchs as he or she + fell, but that of late years slaves had got scarce or manners + milder, and a white cock was now substituted”</span> (H. H. + Johnston, <span class="tei tei-q">“On the Races of the + Congo,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Journal of the Anthropological + Institute</span></span>, xiii. (1884) p. 473; compare + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">The River + Congo</span></span>, London, 1884, p. 409). In India, men who are + born eunuchs or in some way deformed are sometimes dedicated to a + goddess named Huligamma. They wear female attire and might be + mistaken for women. Also men who are or believe themselves + impotent will vow to dress as women and serve the goddess in the + hope of recovering their virility. See F. Fawcett, <span class= + "tei tei-q">“On Basivis,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Society of Bombay</span></span>, ii. 343 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In Pegu the English + traveller, Alexander Hamilton, witnessed a dance in honour of the + gods of the earth. <span class="tei tei-q">“Hermaphrodites, who + are numerous in this country, are generally chosen, if there are + enough present to make a set for the dance. I saw nine dance like + mad folks for above half-an-hour; and then some of them fell in + fits, foaming at the mouth for the space of half-an-hour; and, + when their senses are restored, they pretend to foretell plenty + or scarcity of corn for that year, if the year will prove sickly + or salutary to the people, and several other things of moment, + and all by that half hour's conversation that the furious dancer + had with the gods while she was in a trance”</span> (A. Hamilton, + <span class="tei tei-q">“A New Account of the East + Indies,”</span> in J. Pinkerton's <span class= + "tei tei-hi"><span style="font-style: italic">Voyages and + Travels</span></span>, viii. 427). So in the worship of Attis the + Archigallus or head of the eunuch priests prophesied; perhaps he + in like manner worked himself up to the pitch of inspiration by a + frenzied dance. See H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones + Latinae Selectae</span></span>, vol. ii. Pars i. pp. 142, 143, + Nos. 4130, 4136; G. Wilmanns, <span class= + "tei tei-hi"><span style="font-style: italic">Exempla + Inscriptionum Latinarum</span></span> (Berlin, 1873), vol. i. p. + 36, Nos. 119a, 120; J. Toutain, <span class= + "tei tei-hi"><span style="font-style: italic">Les Cultes Païens + dans l'Empire Romain</span></span>, ii. 93 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + As to the sacrifice of virility in the Syrian religion compare + Th. Nöldeke, <span class="tei tei-q">“Die Selbstentmannung bei + den Syrern,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Archiv für + Religionswissenschaft</span></span>, x. (1907) pp. 150-152.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_800" name="note_800" + href="#noteref_800">800.</a></dt> + + <dd class="tei tei-notetext">Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, v. 7 and 16; Servius on Virgil, + <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ix. 115.</dd> + + <dt class="tei tei-notelabel"><a id="note_801" name="note_801" + href="#noteref_801">801.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, iii. 59; Arrian, + <span class="tei tei-hi"><span style= + "font-style: italic">Tactica</span></span>, 33; Scholiast on + Nicander, <span class="tei tei-hi"><span style= + "font-style: italic">Alexipharmaca</span></span>, 8; Firmicus + Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum religionum</span></span>, + 3 and 22; Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, v. 16; + Servius on Virgil, <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ix. 115.</dd> + + <dt class="tei tei-notelabel"><a id="note_802" name="note_802" + href="#noteref_802">802.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg267" class= + "tei tei-ref">267</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_803" name="note_803" + href="#noteref_803">803.</a></dt> + + <dd class="tei tei-notetext">Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>; + Sallustius philosophus, <span class="tei tei-q">“De diis et + mundo,”</span> iv., <span class="tei tei-hi"><span style= + "font-style: italic">Fragmenta Philosophorum + Graecorum</span></span>, ed. F. G. A. Mullach, iii. 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_804" name="note_804" + href="#noteref_804">804.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg230" class= + "tei tei-ref">230</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_805" name="note_805" + href="#noteref_805">805.</a></dt> + + <dd class="tei tei-notetext">See below, p. <a href="#Pg274" class= + "tei tei-ref">274</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_806" name="note_806" + href="#noteref_806">806.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Firmicus + Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum + religionum</span></span>, 22, <span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Nocte quadam simulacrum in + lectica supinum ponitur et per numeros digestis fletibus + plangitur: deinde cum se ficta lamentatione satiaverint, lumen + infertur: tunc a sacerdote omnium qui flebant fauces unguentur, + quibus perunctis hoc lento murmure + susurrat:</span></span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">θαρρεῖτε + μύσται τοῦ θέου σεσωσμένου; ἔσται γὰρ ἡμῖν ἐκ πόνων σωτήρια.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q"><span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Quid miseros hortaris + gaudeant? quid deceptos homines laetari compellis? quam illis + spem, quam salutem funesta persuasione promittis? Dei tui mors + nota est, vita non paret.... Idolum sepelis, idolum plangis, + idolum de sepultura proferis, et miser cum haec feceris, gaudes. + Tu deum tuum liberas, tu jacentia lapidis membra componis, tu + insensibile corrigis saxum.</span></span>”</span> In this passage + Firmicus does not expressly mention Attis, but that the reference + is to his rites is made probable by a comparison with chapter 3 + of the same writer's work. Compare also Damascius, in Photius's + <span class="tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, p. 345 + <span class="tei tei-hi"><span style= + "font-variant: small-caps">a</span></span>, 5 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + ed. I. Bekker (Berlin, 1824), τότε τῇ Ἱεραπόλει ἐγκαθευδήσας + ἐδόκουν ὄναρ ὁ Ἄττης γένεσθαι, καί μοι ἐπιτελεῖσθαι παρὰ τῆς + μητρὸς τῶν θεῶν τὴν τῶν ἱλαρίων καλουμένων ἑορτήν; ὅπερ ἐδήλου + τὴν ἐξ ᾅδου γεγονυῖαν ἡμῶν σωτηρίαν. See further Fr. Cumont, + <span class="tei tei-hi"><span style="font-style: italic">Les + Religions Orientales dans le Paganisme + Romain</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Paris, 1909), pp. 89 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_807" name="note_807" + href="#noteref_807">807.</a></dt> + + <dd class="tei tei-notetext">Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn</span></span>. + i. 21. 10; Flavius Vopiscus, <span class="tei tei-hi"><span style= + "font-style: italic">Aurelianus</span></span>, i. 1; Julian, + <span class="tei tei-hi"><span style= + "font-style: italic">Or.</span></span> v. pp. 168 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">d</span></span>, 169 <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">d</span></span>; Damascius, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span>; + Herodian, i. 10. 5-7; Sallustius philosophus, <span class= + "tei tei-q">“De diis et mundo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Philosophorum Graecorum</span></span>, ed. F. G. A. Mullach, iii. + 33. In like manner Easter Sunday, the Resurrection-day of Christ, + was called by some ancient writers the Sunday of Joy (<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Dominica Gaudii</span></span>). The emperors + used to celebrate the happy day by releasing from prison all but + the worst offenders. See J. Bingham, <span class= + "tei tei-hi"><span style="font-style: italic">The Antiquities of + the Christian Church</span></span>, bk. xx. ch. vi. §§ 5 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> (Bingham's <span class= + "tei tei-hi"><span style="font-style: italic">Works</span></span> + (Oxford, 1855), vii. 317 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_808" name="note_808" + href="#noteref_808">808.</a></dt> + + <dd class="tei tei-notetext">Aelius Lampridius, <span class= + "tei tei-hi"><span style="font-style: italic">Alexander + Severus</span></span>, 37.</dd> + + <dt class="tei tei-notelabel"><a id="note_809" name="note_809" + href="#noteref_809">809.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum Latinarum</span></span>, + i.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> Pars prior (Berlin, 1893), + pp. 260, 313 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + pp. 51, 172.</dd> + + <dt class="tei tei-notelabel"><a id="note_810" name="note_810" + href="#noteref_810">810.</a></dt> + + <dd class="tei tei-notetext">Ovid, <span class= + "tei tei-hi"><span style="font-style: italic">Fasti</span></span>, + iv. 337-346; Silius Italicus, <span class="tei tei-hi"><span style= + "font-style: italic">Punic.</span></span> viii. 365; Valerius + Flaccus, <span class="tei tei-hi"><span style= + "font-style: italic">Argonaut.</span></span> viii. 239 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Martial, iii. 47. 1 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Ammianus Marcellinus, + xxiii. 3. 7; Arnobius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Nationes</span></span>, vii. 32; + Prudentius, <span class="tei tei-hi"><span style= + "font-style: italic">Peristephon.</span></span> x. 154 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + For the description of the image of the goddess see Arnobius, + <span class="tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, vii. 49. At Carthage the goddess was + carried to her bath in a litter, not in a wagon (Augustine, + <span class="tei tei-hi"><span style="font-style: italic">De + civitate Dei</span></span>, ii. 4). The bath formed part of the + festival in Phrygia, whence the custom was borrowed by the Romans + (Arrian, <span class="tei tei-hi"><span style= + "font-style: italic">Tactica</span></span>, 33). At Cyzicus the + Placianian Mother, a form of Cybele, was served by women called + <span class="tei tei-q">“marine”</span> (Θαλάσσιαι), whose duty it + probably was to wash her image in the sea (Ch. Michel, <span class= + "tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span>, Brussels, 1900, pp. 403 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, No. 537). See further J. + Marquardt, <span class="tei tei-hi"><span style= + "font-style: italic">Römische Staatsverwaltung</span></span>, + iii.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> 373; H. Hepding, + <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 133 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_811" name="note_811" + href="#noteref_811">811.</a></dt> + + <dd class="tei tei-notetext">Clement of Alexandria, <span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 15, p. 13 ed. + Potter; Firmicus Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum religionum</span></span>, + 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_812" name="note_812" + href="#noteref_812">812.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg272" class= + "tei tei-ref">272</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_813" name="note_813" + href="#noteref_813">813.</a></dt> + + <dd class="tei tei-notetext">H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + p. 185.</dd> + + <dt class="tei tei-notelabel"><a id="note_814" name="note_814" + href="#noteref_814">814.</a></dt> + + <dd class="tei tei-notetext">Prudentius, <span class= + "tei tei-hi"><span style= + "font-style: italic">Peristephan.</span></span> x. 1006-1050; + compare Firmicus Maternus, <span class="tei tei-hi"><span style= + "font-style: italic">De errore profanarum religionum</span></span>, + 28. 8. That the bath of bull's blood (<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">taurobolium</span></span>) was believed to + regenerate the devotee for eternity is proved by an inscription + found at Rome, which records that a certain Sextilius Agesilaus + Aedesius, who dedicated an altar to Attis and the Mother of the + Gods, was <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">taurobolio criobolioque in + aeternum renatus</span></span> (<span class= + "tei tei-hi"><span style="font-style: italic">Corpus Inscriptionum + Latinarum</span></span>, vi. No. 510; H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, No. 4152). The phrase <span lang="la" + class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">arcanis perfusionibus in aeternum + renatus</span></span> occurs in a dedication to Mithra + (<span class="tei tei-hi"><span style="font-style: italic">Corpus + Inscriptionum Latinarum</span></span>, vi. No. 736), which, + however, is suspected of being spurious. As to the inscriptions + which refer to the <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style= + "font-style: italic">taurobolium</span></span> see G. Zippel, + <span class="tei tei-q">“Das Taurobolium,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Festschrift zum + fünfzigjährigen Doctorjubiläum L. Friedlaender dargebracht von + seinen Schülern</span></span> (Leipsic, 1895), pp. 498-520; H. + Dessau, <span class="tei tei-hi"><span style= + "font-style: italic">Inscriptiones Latinae Selectae</span></span>, + vol. ii. Pars i. pp. 140-147, Nos. 4118-4159. As to the origin of + the <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">taurobolium</span></span> and + the meaning of the word, see Fr. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">Textes et Monuments + Figurés relatifs aux Mystères de Mithra</span></span> (Brussels, + 1896-1899), i. 334 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Les + Religions Orientales dans le Paganisme + Romain</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 100 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + J. Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes Païens dans l'Empire + Romain</span></span>, ii. 84 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; G. Wissowa, <span class= + "tei tei-hi"><span style="font-style: italic">Religion und Kultus + der Römer</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 322 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">taurobolium</span></span> + seems to have formed no part of the original worship of Cybele and + to have been imported into it at a comparatively late date, perhaps + in the second century of our era. Its origin is obscure. In the + majority of the older inscriptions the name of the rite appears as + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">tauropolium</span></span>, and it has been + held that this is the true form, being derived from the worship of + the Asiatic goddess Artemis Tauropolis (Strabo, xii. 2. 7, p. 537). + This was formerly the view of Prof. F. Cumont (<span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Anaitis,”</span> in Pauly-Wissowa's + <span class="tei tei-hi"><span style= + "font-style: italic">Real-Encyclopädie der classischen + Altertumswissenschaft</span></span>, i. 2. col. 2031); but he now + prefers the form <span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">taurobolium</span></span>, + and would deduce both the name and the rite from an ancient + Anatolian hunting custom of lassoing wild bulls.</dd> + + <dt class="tei tei-notelabel"><a id="note_815" name="note_815" + href="#noteref_815">815.</a></dt> + + <dd class="tei tei-notetext">Sallustius philosophus, <span class= + "tei tei-q">“De diis et mundo,”</span> iv., <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Philosophorum Graecorum</span></span>, ed. F. G. A. Mullach, iii. + 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_816" name="note_816" + href="#noteref_816">816.</a></dt> + + <dd class="tei tei-notetext">Sallustius philosophus, <span class= + "tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_817" name="note_817" + href="#noteref_817">817.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum Latinarum</span></span>, + vi. Nos. 497-504; H. Dessau, <span class="tei tei-hi"><span style= + "font-style: italic">Inscriptiones Latinae Selectae</span></span>, + Nos. 4145, 4147-4151, 4153; <span class="tei tei-hi"><span style= + "font-style: italic">Inscriptiones Graecae Siciliae et + Italiae</span></span>, ed. G. Kaibel (Berlin, 1890), p. 270, No. + 1020; G. Zippel, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> pp. 509 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 519; H. Hepding, <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 83, 86-88, 176; Ch. + Huelsen, <span class="tei tei-hi"><span style= + "font-style: italic">Topographie der Stadt Rom im Alterthum, von H. + Jordan</span></span>, i. 3 (Berlin, 1907), pp. 658 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_818" name="note_818" + href="#noteref_818">818.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum Latinarum</span></span>, + xiii. No. 1751; H. Dessau, <span class="tei tei-hi"><span style= + "font-style: italic">Inscriptiones Latinae Selectae</span></span>, + No. 4131; G. Wilmanns, <span class="tei tei-hi"><span style= + "font-style: italic">Exempla Inscriptionum Latinarum</span></span> + (Berlin, 1873), vol. ii. p. 125, No. 2278; G. Wissowa, <span class= + "tei tei-hi"><span style="font-style: italic">Religion und Kultus + der Römer</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> p. 267; H. Hepding, + <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 169-171, 176.</dd> + + <dt class="tei tei-notelabel"><a id="note_819" name="note_819" + href="#noteref_819">819.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Corpus Inscriptionum Latinarum</span></span>, + xiii. No. 1751; G. Wilmanns, <span class="tei tei-hi"><span style= + "font-style: italic">Exempla Inscriptionum Latinarum</span></span>, + vol. i. pp. 35-37, Nos. 119, 123, 124; H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, Nos. 4127, 4129, 4131, 4140; G. Wissowa, + <span class="tei tei-hi"><span style="font-style: italic">Religion + und Kultus der Römer</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + pp. 322 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + p. 191.</dd> + + <dt class="tei tei-notelabel"><a id="note_820" name="note_820" + href="#noteref_820">820.</a></dt> + + <dd class="tei tei-notetext">As to the monuments see H. Dessau, + <span class="tei tei-hi"><span style= + "font-style: italic">Inscriptiones Latinae Selectae</span></span>, + Nos. 4143, 4152, 4153; H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + pp. 82, 83, 88, 89.</dd> + + <dt class="tei tei-notelabel"><a id="note_821" name="note_821" + href="#noteref_821">821.</a></dt> + + <dd class="tei tei-notetext">Firmicus Maternus, <span class= + "tei tei-hi"><span style="font-style: italic">De errore profanarum + religionum</span></span>, 27.</dd> + + <dt class="tei tei-notelabel"><a id="note_822" name="note_822" + href="#noteref_822">822.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 47 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 71; <span class= + "tei tei-hi"><span style="font-style: italic">Spirits of the Corn + and of the Wild</span></span>, i. 138, 143, 152, 153, 154, 155, + 156, 157, 158.</dd> + + <dt class="tei tei-notelabel"><a id="note_823" name="note_823" + href="#noteref_823">823.</a></dt> + + <dd class="tei tei-notetext">Etymologicum Magnum, p. 220, line 20, + Γάλλος, ὁ φιλοπάτωρ Πτολεμαῖος; διὰ τὸ φύλλα κισσοῦ κατέστιχθαι, ὡς + οἱ γάλλοι. ᾽Αεὶ γὰρ ταῖς Διονυσιακαῖς τελεταῖς κισσῷ ἐστεφανοῦντο. + But there seems to be some confusion here between the rites of + Dionysus and those of Attis; ivy was certainly sacred to Dionysus + (Pausanias, i. 31. 6 with my note). Compare C. A. Lobeck, + <span class="tei tei-hi"><span style= + "font-style: italic">Aglaophamus</span></span> (Königsberg, 1829), + i. 657, who, in the passage quoted, rightly defends the readings + κατέστιχθαι and ἐστεφανοῦντο.</dd> + + <dt class="tei tei-notelabel"><a id="note_824" name="note_824" + href="#noteref_824">824.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Encyclopaedia + Britannica</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">9</span></span> xix. 105. Compare + Athenaeus, ii. 49, p. 57. The nuts of the silver-pine (<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Pinus edulis</span></span>) are a favourite + food of the Californian Indians (S. Powers, <span class= + "tei tei-hi"><span style="font-style: italic">Tribes of + California</span></span> (Washington, 1877), p. 421); the Wintun + Indians hold a pine-nut dance when the nuts are fit to be gathered + (<span class="tei tei-hi"><span style= + "font-style: italic">ib.</span></span> p. 237). The Shuswap Indians + of British Columbia collect the cones of various sorts of pines and + eat the nutlets which they extract from them. See G. M. Dawson, + <span class="tei tei-q">“Notes on the Shuswap People of British + Columbia,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Proceedings and Transactions of the Royal + Society of Canada</span></span>, ix. (Montreal, 1892) Transactions, + section ii. p. 22. With regard to the Araucanian Indians of South + America we read that <span class="tei tei-q">“the great staple + food, the base of all their subsistence, save among the coast + tribes, was the <span class="tei tei-foreign"><span style= + "font-style: italic">piñon</span></span>, the fruit of the + Araucanian pine (<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Araucaria + imbricata</span></span>). Every year during the autumn months + excursions are made by the whole tribe to the pine forests, where + they remain until they have collected sufficient for the following + year. Each tribe has its own district, inherited by custom from + generation to generation and inviolate, by unwritten law, from + other tribes, even in time of warfare. This harvest was formerly of + such supreme importance, that all inter-tribal quarrels and + warfares were suspended by mutual accord during this + period.”</span> See R. E. Latcham, <span class= + "tei tei-q">“Ethnology of the Araucanos,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the Royal + Anthropological Institute</span></span>, xxxix. (1909) p. 341. The + Gilyaks of the Amoor valley in like manner eat the nutlets of the + Siberian stone-pine (L. von Schrenk, <span class= + "tei tei-hi"><span style="font-style: italic">Die Völker des + Amur-Landes</span></span>, iii. 440). See also the commentators on + Herodotus, iv. 109 φθειροτραγέουσι.</dd> + + <dt class="tei tei-notelabel"><a id="note_825" name="note_825" + href="#noteref_825">825.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xiv. 103.</dd> + + <dt class="tei tei-notelabel"><a id="note_826" name="note_826" + href="#noteref_826">826.</a></dt> + + <dd class="tei tei-notetext">Strabo, x. 3. 12 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + pp. 469 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> However, tipsy people were + excluded from the sanctuary of Attis (Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, v. 6).</dd> + + <dt class="tei tei-notelabel"><a id="note_827" name="note_827" + href="#noteref_827">827.</a></dt> + + <dd class="tei tei-notetext">Scholiast on Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">Dial. + Meretr.</span></span> ii. 1, p. 276 ed. H. Rabe (Leipsic, + 1906).</dd> + + <dt class="tei tei-notelabel"><a id="note_828" name="note_828" + href="#noteref_828">828.</a></dt> + + <dd class="tei tei-notetext">Hippolytus, <span class= + "tei tei-hi"><span style="font-style: italic">Refutatio omnium + haeresium</span></span>, v. 8 and 9, pp. 162, 168 ed. Duncker and + Schneidewin; Firmicus Maternus, <span class= + "tei tei-hi"><span style="font-style: italic">De errore profanarum + religionum</span></span>, 3; Sallustius philosophus, <span class= + "tei tei-q">“De diis et mundo,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Philosophorum Graecorum</span></span>, ed. F. G. A. Mullach, iii. + 33. Others identified him with the spring flowers. See Eusebius, + <span class="tei tei-hi"><span style= + "font-style: italic">Praeparatio Evangelii</span></span>, iii. 11. + 8 and 12, iii. 13. 10 ed. F. A. Heinichen (Leipsic, 1842-1843); + Augustine, <span class="tei tei-hi"><span style= + "font-style: italic">De civitate Dei</span></span>, vii. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_829" name="note_829" + href="#noteref_829">829.</a></dt> + + <dd class="tei tei-notetext">W. Helbig, <span class= + "tei tei-hi"><span style="font-style: italic">Führer durch die + öffentlichen Sammlungen klassischer Altertümer in + Rom</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Leipsic, 1899), i. 481, + No. 721.</dd> + + <dt class="tei tei-notelabel"><a id="note_830" name="note_830" + href="#noteref_830">830.</a></dt> + + <dd class="tei tei-notetext">The urn is in the Lateran Museum at + Rome (No. 1046). It is not described by W. Helbig in his + <span class="tei tei-hi"><span style= + "font-style: italic">Führer</span></span>.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + The inscription on the urn (<span class="tei tei-hi"><span style= + "font-style: italic">M. Modius Maxximus archigallus coloniae + Ostiens</span></span>) is published by H. Dessau (<span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, No. 4162), who does not notice the curious + and interesting composition of the cock's tail. The bird is chosen + as an emblem of the priest with a punning reference to the word + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">gallus</span></span>, which in Latin means a + cock as well as a priest of Attis.</dd> + + <dt class="tei tei-notelabel"><a id="note_831" name="note_831" + href="#noteref_831">831.</a></dt> + + <dd class="tei tei-notetext">Gregory of Tours, <span class= + "tei tei-hi"><span style="font-style: italic">De gloria + confessorum</span></span>, 77 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, lxxi. 884). That the goddess here referred to + was Cybele and not a native Gallic deity, as I formerly thought + (<span class="tei tei-hi"><span style="font-style: italic">Lectures + on the Early History of the Kingship</span></span>, p. 178), seems + proved by the <span class="tei tei-q">“Passion of St. + Symphorian,”</span> chs. 2 and 6 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, v. 1463, 1466). Gregory and the author of the + <span class="tei tei-q">“Passion of St. Symphorian”</span> call the + goddess simply Berecynthia, the latter writer adding <span class= + "tei tei-q">“the Mother of the Demons,”</span> which is plainly a + Christian version of the title <span class="tei tei-q">“Mother of + the Gods.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_832" name="note_832" + href="#noteref_832">832.</a></dt> + + <dd class="tei tei-notetext">Above, p. <a href="#Pg265" class= + "tei tei-ref">265</a>. In the island of Thera an ox, wheat, barley, + wine, and <span class="tei tei-q">“other first-fruits of all that + the seasons produce”</span> were offered to the Mother of the Gods, + plainly because she was deemed the source of fertility. See G. + Dittenberger, <span class="tei tei-hi"><span style= + "font-style: italic">Sylloge Inscriptionum + Graecarum</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> vol. ii. p. 426, No. + 630.</dd> + + <dt class="tei tei-notelabel"><a id="note_833" name="note_833" + href="#noteref_833">833.</a></dt> + + <dd class="tei tei-notetext">H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + pp. 215-217; compare <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span> p. 175 note 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_834" name="note_834" + href="#noteref_834">834.</a></dt> + + <dd class="tei tei-notetext">Ptolemaeus, <span class= + "tei tei-hi"><span style="font-style: italic">Nov. + Hist.</span></span> i. p. 183 of A. Westermann's <span class= + "tei tei-hi"><span style="font-style: italic">Mythographi + Graeci</span></span> (Brunswick, 1843).</dd> + + <dt class="tei tei-notelabel"><a id="note_835" name="note_835" + href="#noteref_835">835.</a></dt> + + <dd class="tei tei-notetext">Pausanias, viii. 25. 5 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_836" name="note_836" + href="#noteref_836">836.</a></dt> + + <dd class="tei tei-notetext">Aelian, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Anim.</span></span> xii. 30. The place was in Mesopotamia, and the + goddess was probably Astarte. So Lucian (<span class= + "tei tei-hi"><span style="font-style: italic">De dea + Syria</span></span>) calls the Astarte of Hierapolis <span class= + "tei tei-q">“the Assyrian Hera.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_837" name="note_837" + href="#noteref_837">837.</a></dt> + + <dd class="tei tei-notetext">Pausanias, ii. 38. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_838" name="note_838" + href="#noteref_838">838.</a></dt> + + <dd class="tei tei-notetext">Julian, <span class= + "tei tei-hi"><span style="font-style: italic">Orat.</span></span> + v. 173 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> (pp. 225 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + ed. F. C. Hertlein); H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + pp. 155-157. However, apples, pomegranates, and dates were also + forbidden. The story that the mother of Attis conceived him through + contact with a pomegranate (above, pp. <a href="#Pg263" class= + "tei tei-ref">263</a>, <a href="#Pg269" class= + "tei tei-ref">269</a>) might explain the prohibition of that fruit. + But the reasons for tabooing apples and dates are not apparent, + though Julian tried to discover them. He suggested that dates may + have been forbidden because the date-palm does not grow in Phrygia, + the native land of Cybele and Attis.</dd> + + <dt class="tei tei-notelabel"><a id="note_839" name="note_839" + href="#noteref_839">839.</a></dt> + + <dd class="tei tei-notetext">P. Kretschmer, <span class= + "tei tei-hi"><span style="font-style: italic">Einleitung in die + Geschichte der griechischen Sprache</span></span> (Göttingen, + 1896), p. 355.</dd> + + <dt class="tei tei-notelabel"><a id="note_840" name="note_840" + href="#noteref_840">840.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, iii. 58. 4; + Hippolytus, <span class="tei tei-hi"><span style= + "font-style: italic">Refutatio omnium haeresium</span></span>, i. + 9, p. 168 ed. Duncker and Schneidewin. A Latin dedication to + <span lang="la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Atte Papa</span></span> has been found at + Aquileia (F. Cumont, in Pauly-Wissowa's <span class= + "tei tei-hi"><span style="font-style: italic">Realencyclopädie der + classischen Altertumswissenschaft</span></span>, ii. 2180, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Attepata”</span> H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + p. 86). Greek dedications to Papas or to Zeus Papas occur in + Phrygia (H. Hepding, <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 78 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + Compare A. B. Cook, <span class="tei tei-q">“Zeus, Jupiter, and the + Oak,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Classical Review</span></span>, xviii. (1904) + p. 79.</dd> + + <dt class="tei tei-notelabel"><a id="note_841" name="note_841" + href="#noteref_841">841.</a></dt> + + <dd class="tei tei-notetext">Arnobius, <span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Nationes</span></span>, v. 6 and 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_842" name="note_842" + href="#noteref_842">842.</a></dt> + + <dd class="tei tei-notetext">(Sir) Edward B. Tylor, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive + Culture</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1873), i. + 223.</dd> + + <dt class="tei tei-notelabel"><a id="note_843" name="note_843" + href="#noteref_843">843.</a></dt> + + <dd class="tei tei-notetext">Rapp, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Kybele,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 1648.</dd> + + <dt class="tei tei-notelabel"><a id="note_844" name="note_844" + href="#noteref_844">844.</a></dt> + + <dd class="tei tei-notetext">She is called a <span class= + "tei tei-q">“motherless virgin”</span> by Julian (<span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> v. + 166 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>, p. 215 ed. F. C. + Hertlein), and there was a <span class= + "tei tei-foreign"><span style= + "font-style: italic">Parthenon</span></span> or virgin's chamber in + her sanctuary at Cyzicus (Ch. Michel, <span class= + "tei tei-hi"><span style="font-style: italic">Recueil + d'Inscriptions Grecques</span></span>, p. 404, No. 538). Compare + Rapp, in W. H. Roscher's <span class="tei tei-hi"><span style= + "font-style: italic">Lexikon der griech. und röm. + Mythologie</span></span>, ii. 1648; Wagner, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Nana,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + iii. 4 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Another great goddess of + fertility who was conceived as a Virgin Mother was the Egyptian + Neith or Net. She is called <span class="tei tei-q">“the Great + Goddess, the Mother of All the Gods,”</span> and was believed to + have brought forth Ra, the Sun, without the help of a male partner. + See C. P. Tiele, <span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Religion im + Altertum</span></span>, i. 111; E. A. Wallis Budge, <span class= + "tei tei-hi"><span style="font-style: italic">The Gods of the + Egyptians</span></span> (London, 1904), i. 457-462. The latter + writer says (p. 462): <span class="tei tei-q">“In very early times + Net was the personification of the eternal female principle of life + which was self-sustaining and self-existent, and was secret and + unknown, and all-pervading; the more material thinkers, whilst + admitting that she brought forth her son Rā without the aid of a + husband, were unable to divorce from their minds the idea that a + male germ was necessary for its production, and finding it + impossible to derive it from a being external to the goddess, + assumed that she herself provided not only the substance which was + to form the body of Rā but also the male germ which fecundated it. + Thus Net was the type of partheno-genesis.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_845" name="note_845" + href="#noteref_845">845.</a></dt> + + <dd class="tei tei-notetext">Quoted by Eustathius on Homer, + <span class="tei tei-hi"><span style= + "font-style: italic">Il.</span></span> v. 408; <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Historicorum Graecorum</span></span>, ed. C. Müller, iii. 592, + Frag. 30.</dd> + + <dt class="tei tei-notelabel"><a id="note_846" name="note_846" + href="#noteref_846">846.</a></dt> + + <dd class="tei tei-notetext">(Sir) Edward B. Tylor, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive + Culture</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> i. 321 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + ii. 270 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> For example, the Ewe people + of Togo-land, in West Africa, think that the Earth is the wife of + the Sky, and that their marriage takes place in the rainy season, + when the rain causes the seeds to sprout and bear fruit. These + fruits they regard as the children of Mother Earth, who in their + opinion is the mother also of men and of gods. See J. Spieth, + <span class="tei tei-hi"><span style="font-style: italic">Die + Ewe-Stämme</span></span> (Berlin, 1906), pp. 464, 548. In the + regions of the Senegal and the Niger it is believed that the + Sky-god and the Earth-goddess are the parents of the principal + spirits who dispense life and death, weal and woe, among mankind. + The eldest son of Sky and Earth is represented in very various + forms, sometimes as a hermaphrodite, sometimes in semi-animal + shape, with the head of a bull, a crocodile, a fish, or a serpent. + His name varies in the different tribes, but the outward form of + his ceremonies is everywhere similar. His rites, which are to some + extent veiled in mystery, are forbidden to women. See Maurice + Delafosse, <span class="tei tei-hi"><span style= + "font-style: italic">Haut-Sénégal-Niger</span></span> (Paris, + 1912), iii. 173-175.</dd> + + <dt class="tei tei-notelabel"><a id="note_847" name="note_847" + href="#noteref_847">847.</a></dt> + + <dd class="tei tei-notetext">Hesiod, <span class= + "tei tei-hi"><span style= + "font-style: italic">Theogony</span></span>, 159 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_848" name="note_848" + href="#noteref_848">848.</a></dt> + + <dd class="tei tei-notetext">Porphyry, <span class= + "tei tei-hi"><span style="font-style: italic">De antro + nympharum</span></span>, 16; Aristides, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> + iii. (vol. i. p. 35 ed. G. Dindorf, Leipsic, 1829); Scholiast on + Apollonius Rhodius, <span class="tei tei-hi"><span style= + "font-style: italic">Argon.</span></span> iv. 983.</dd> + + <dt class="tei tei-notelabel"><a id="note_849" name="note_849" + href="#noteref_849">849.</a></dt> + + <dd class="tei tei-notetext">A. Lang, <span class= + "tei tei-hi"><span style="font-style: italic">Custom and + Myth</span></span> (London, 1884), pp. 45 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Myth, Ritual, and + Religion</span></span> (London, 1887), i. 299 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> In + Egyptian mythology the separation of heaven and earth was ascribed + to Shu, the god of light, who insinuated himself between the bodies + of Seb (Keb) the earth-god and of Nut the sky-goddess. On the + monuments Shu is represented holding up the star-spangled body of + Nut on his hands, while Seb reclines on the ground. See A. + Wiedemann, <span class="tei tei-hi"><span style= + "font-style: italic">Religion of the Ancient + Egyptians</span></span> (London, 1897), pp. 230 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; E. + A. Wallis Budge, <span class="tei tei-hi"><span style= + "font-style: italic">The Gods of the Egyptians</span></span>, ii. + 90, 97 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 100, 105; A. Erman, + <span class="tei tei-hi"><span style="font-style: italic">Die + ägyptische Religion</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Berlin, 1909), pp. 35 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; C. P. Tiele, <span class= + "tei tei-hi"><span style="font-style: italic">Geschichte der + Religion im Altertum</span></span>, i. 33 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Thus contrary to the usual mythical conception the Egyptians + regarded the earth as male and the sky as female. An allusion in + the <span class="tei tei-hi"><span style="font-style: italic">Book + of the Dead</span></span> (ch. 69, vol. ii. p. 235, E. A. Wallis + Budge's translation, London, 1901) has been interpreted as a hint + that Osiris mutilated his father Seb at the separation of earth and + heaven, just as Cronus mutilated his father Uranus. See H. Brugsch, + <span class="tei tei-hi"><span style="font-style: italic">Religion + und Mythologie der alten Aegypter</span></span> (Leipsic, + 1885-1888), p. 581; E. A. Wallis Budge, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> ii. 99 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Sometimes the Egyptians + conceived the sky as a great cow standing with its legs on the + earth. See A. Erman, <span class="tei tei-hi"><span style= + "font-style: italic">Die ägyptische + Religion</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> pp. 7, 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_850" name="note_850" + href="#noteref_850">850.</a></dt> + + <dd class="tei tei-notetext">Compare <span class= + "tei tei-hi"><span style="font-style: italic">The Dying + God</span></span>, pp. 105 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_851" name="note_851" + href="#noteref_851">851.</a></dt> + + <dd class="tei tei-notetext">Julian, <span class= + "tei tei-hi"><span style="font-style: italic">Or.</span></span> v. + pp. 165 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b</span></span>, 170 <span class= + "tei tei-hi"><span style="font-variant: small-caps">d</span></span> + (pp. 214, 221, ed. F. C. Hertlein); Sallustius philosophus, + <span class="tei tei-q">“De diis et mundo,”</span> iv. <span class= + "tei tei-hi"><span style="font-style: italic">Fragmenta + Philosophorum Graecorum</span></span>, ed. F. G. A. Mullach, iii. + 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_852" name="note_852" + href="#noteref_852">852.</a></dt> + + <dd class="tei tei-notetext">Drexler, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Men,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 2745; H. + Hepding, <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, p. 120, note 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_853" name="note_853" + href="#noteref_853">853.</a></dt> + + <dd class="tei tei-notetext">H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, vol. ii. Pars i. pp. 145 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + Nos. 4146-4149; H. Hepding, <span class="tei tei-hi"><span style= + "font-style: italic">Attis</span></span>, pp. 82, 86 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, 89 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> As to Men Tyrannus, see + Drexler, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Men,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Myth.</span></span> ii. 2687 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_854" name="note_854" + href="#noteref_854">854.</a></dt> + + <dd class="tei tei-notetext">On the other hand Sir W. M. Ramsay + holds that Attis and Men are deities of similar character and + origin, but differentiated from each other by development in + different surroundings (<span class="tei tei-hi"><span style= + "font-style: italic">Cities and Bishoprics of + Phrygia</span></span>, i. 169); but he denies that Men was a + moon-god (<span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> i. 104, note 4).</dd> + + <dt class="tei tei-notelabel"><a id="note_855" name="note_855" + href="#noteref_855">855.</a></dt> + + <dd class="tei tei-notetext">In letters of Eumenes and Attalus, + preserved in inscriptions at Sivrihissar, the priest at Pessinus is + addressed as Attis. See A. von Domaszewski, <span class= + "tei tei-q">“Briefe der Attaliden an den Priester von + Pessinus,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Archaeologische-epigraphische Mittheilungen + aus Oesterreich-Ungarn</span></span>, viii. (1884) pp. 96, 98; Ch. + Michel, <span class="tei tei-hi"><span style= + "font-style: italic">Recueil d'Inscriptions Grecques</span></span>, + pp. 57 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> No. 45; W. Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Orientis + Graeci Inscriptiones Selectae</span></span> (Leipsic, 1903-1905), + vol. i. pp. 482 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> No. 315. For more evidence + of inscriptions see H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + p. 79; Rapp, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Attis,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, i. 724. See also Polybius, xxii. + 18 (20), (ed. L. Dindorf), who mentions a priest of the Mother of + the Gods named Attis at Pessinus.</dd> + + <dt class="tei tei-notelabel"><a id="note_856" name="note_856" + href="#noteref_856">856.</a></dt> + + <dd class="tei tei-notetext">The conjecture is that of Henzen, in + <span class="tei tei-hi"><span style="font-style: italic">Annal. d. + Inst.</span></span> 1856, p. 110, referred to by Rapp, <span class= + "tei tei-hi"><span style= + "font-style: italic">l.c.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_857" name="note_857" + href="#noteref_857">857.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 75 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">The Dying + God</span></span>, pp. 151 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 209.</dd> + + <dt class="tei tei-notelabel"><a id="note_858" name="note_858" + href="#noteref_858">858.</a></dt> + + <dd class="tei tei-notetext">Article <span class= + "tei tei-q">“Phrygia,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Britannica</span></span>, 9th ed. xviii. (1885) p. 853. Elsewhere, + speaking of the religions of Asia Minor in general, the same writer + says: <span class="tei tei-q">“The highest priests and priestesses + played the parts of the great gods in the mystic ritual, wore their + dress, and bore their names”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Cities and Bishoprics + of Phrygia</span></span>, i. 101).</dd> + + <dt class="tei tei-notelabel"><a id="note_859" name="note_859" + href="#noteref_859">859.</a></dt> + + <dd class="tei tei-notetext">Strabo, xii. 5. 3, p. 567.</dd> + + <dt class="tei tei-notelabel"><a id="note_860" name="note_860" + href="#noteref_860">860.</a></dt> + + <dd class="tei tei-notetext">(Sir) W. M. Ramsay, <span class= + "tei tei-q">“A Study of Phrygian Art,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, ix. (1888) pp. 379 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class="tei tei-q">“A + Study of Phrygian Art,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, x. (1889) pp. 156 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + G. Perrot et Ch. Chipiez, <span class="tei tei-hi"><span style= + "font-style: italic">Histoire de l'Art dans + l'Antiquité</span></span>, v. 82 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_861" name="note_861" + href="#noteref_861">861.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 94. According to Sir W. + M. Ramsay, the conquering and ruling caste in Lydia belonged to the + Phrygian stock (<span class="tei tei-hi"><span style= + "font-style: italic">Journal of Hellenic Studies</span></span>, ix. + (1888) p. 351).</dd> + + <dt class="tei tei-notelabel"><a id="note_862" name="note_862" + href="#noteref_862">862.</a></dt> + + <dd class="tei tei-notetext">Herodotus, i. 34-45. The tradition + that Croesus would allow no iron weapon to come near Atys suggests + that a similar taboo may have been imposed on the Phrygian priests + named Attis. For taboos of this sort see <span class= + "tei tei-hi"><span style="font-style: italic">Taboo and the Perils + of the Soul</span></span>, pp. 225 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_863" name="note_863" + href="#noteref_863">863.</a></dt> + + <dd class="tei tei-notetext">H. Stein on Herodotus, i. 43; Ed. + Meyer, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Atys,”</span> in Pauly-Wissowa's <span class= + "tei tei-hi"><span style="font-style: italic">Real-Encyclopädie der + classischen Altertumswissenschaft</span></span>, ii. 2 col. + 2262.</dd> + + <dt class="tei tei-notelabel"><a id="note_864" name="note_864" + href="#noteref_864">864.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg013" class= + "tei tei-ref">13</a>, <a href="#Pg016" class="tei tei-ref">16</a> + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, <a href="#Pg048" class= + "tei tei-ref">48</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_865" name="note_865" + href="#noteref_865">865.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Dying God</span></span>, pp. 161 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_866" name="note_866" + href="#noteref_866">866.</a></dt> + + <dd class="tei tei-notetext">See (Sir) W. M. Ramsay, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Phrygia,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Encyclopaedia + Britannica</span></span>, 9th ed. xviii. 849 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class="tei tei-q">“A + Study of Phrygian Art,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Journal of Hellenic + Studies</span></span>, ix. (1888) pp. 350 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Prof. P. Kretschmer holds that both Cybele and Attis were gods of + the indigenous Asiatic population, not of the Phrygian invaders + (<span class="tei tei-hi"><span style= + "font-style: italic">Einleitung in die Geschichte der griechischen + Sprache</span></span>, Göttingen, 1896, pp. 194 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_867" name="note_867" + href="#noteref_867">867.</a></dt> + + <dd class="tei tei-notetext">Diodorus Siculus, iii. 58 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> As + to Marsyas in the character of a shepherd or herdsman see Hyginus, + <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 165; Nonnus, <span class= + "tei tei-hi"><span style="font-style: italic">Dionys.</span></span> + i. 41 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> He is called a Silenus by + Pausanias (i. 24. 1).</dd> + + <dt class="tei tei-notelabel"><a id="note_868" name="note_868" + href="#noteref_868">868.</a></dt> + + <dd class="tei tei-notetext">Pausanias, x. 30. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_869" name="note_869" + href="#noteref_869">869.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, i. 4. 2; Hyginus, + <span class="tei tei-hi"><span style= + "font-style: italic">Fab.</span></span> 165. Many ancient writers + mention that the tree on which Marsyas suffered death was a pine. + See Apollodorus, <span class="tei tei-hi"><span style= + "font-style: italic">l.c.</span></span>; Nicander, <span class= + "tei tei-hi"><span style= + "font-style: italic">Alexipharmaca</span></span>, 301 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + with the Scholiast's note; Lucian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Tragodopodagra</span></span>, 314 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Archias Mitylenaeus, in <span class="tei tei-hi"><span style= + "font-style: italic">Anthologia Palatina</span></span>, vii. 696; + Philostratus, Junior, <span class="tei tei-hi"><span style= + "font-style: italic">Imagines</span></span>, i. 3; Longus, + <span class="tei tei-hi"><span style= + "font-style: italic">Pastor.</span></span> iv. 8; Zenobius, + <span class="tei tei-hi"><span style= + "font-style: italic">Cent.</span></span> iv. 81; J. Tzetzes, + <span class="tei tei-hi"><span style= + "font-style: italic">Chiliades</span></span>, i. 353 sqq. Pliny + alone declares the tree to have been a plane, which according to + him was still shown at Aulocrene on the way from Apamea to Phrygia + (<span class="tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xvi. 240). On a candelabra in the Vatican the + defeated Marsyas is represented hanging on a pine-tree (W. Helbig, + <span class="tei tei-hi"><span style= + "font-style: italic">Führer</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> i. + 225 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>); but the monumental + evidence is not consistent on this point (Jessen, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Marsyas,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 2442). The + position which the pine held in the myth and ritual of Cybele + supports the preponderance of ancient testimony in favour of that + tree.</dd> + + <dt class="tei tei-notelabel"><a id="note_870" name="note_870" + href="#noteref_870">870.</a></dt> + + <dd class="tei tei-notetext">Herodotus, vii. 26; Xenophon, + <span class="tei tei-hi"><span style= + "font-style: italic">Anabasis</span></span>, i. 2. 8; Livy, + xxxviii. 13. 6; Quintus Curtius, iii. 1. 1-5; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> v. 106. Herodotus calls the river the + Catarrhactes.</dd> + + <dt class="tei tei-notelabel"><a id="note_871" name="note_871" + href="#noteref_871">871.</a></dt> + + <dd class="tei tei-notetext">Aelian, <span class= + "tei tei-hi"><span style="font-style: italic">Var. + Hist</span></span>. xiii. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_872" name="note_872" + href="#noteref_872">872.</a></dt> + + <dd class="tei tei-notetext">Catullus, lxiii. 22; Lucretius, ii. + 620; Ovid, <span class="tei tei-hi"><span style= + "font-style: italic">Fasti</span></span>, iv. 181 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 341; Polyaenus, <span class="tei tei-hi"><span style= + "font-style: italic">Stratagem.</span></span> viii. 53. 4. Flutes + or pipes often appear on her monuments. See H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, Nos. 4100, 4143, 4145, 4152, 4153.</dd> + + <dt class="tei tei-notelabel"><a id="note_873" name="note_873" + href="#noteref_873">873.</a></dt> + + <dd class="tei tei-notetext">Hippolytus, <span class= + "tei tei-hi"><span style="font-style: italic">Refutatio omnium + haeresium</span></span>, v. 9, p. 168, ed. Duncker and + Schneidewin.</dd> + + <dt class="tei tei-notelabel"><a id="note_874" name="note_874" + href="#noteref_874">874.</a></dt> + + <dd class="tei tei-notetext">Adam of Bremen, <span class= + "tei tei-hi"><span style="font-style: italic">Descriptio insularum + Aquilonis</span></span>, 27 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, cxlvi. 643).</dd> + + <dt class="tei tei-notelabel"><a id="note_875" name="note_875" + href="#noteref_875">875.</a></dt> + + <dd class="tei tei-notetext">S. Bugge, <span class= + "tei tei-hi"><span style="font-style: italic">Studien über die + Entstehung der nördischen Götter- und Heldensagen</span></span> + (Munich, 1889), pp. 339 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; K. Simrock, <span class= + "tei tei-hi"><span style="font-style: italic">Die + Edda</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">8</span></span> (Stuttgart, 1882), p. 382; + K. Müllenhoff, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche Altertumskunde</span></span> (Berlin, + 1870-1900), iv. 244 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. M. Chadwick, + <span class="tei tei-hi"><span style="font-style: italic">The Cult + of Othin</span></span> (London, 1899), pp. 3-20. The old English + custom of hanging and disembowelling traitors was probably derived + from a practice of thus sacrificing them to Odin; for among many + races, including the Teutonic and Latin peoples, capital punishment + appears to have been originally a religious rite, a sacrifice or + consecration of the criminal to the god whom he had offended. See + F. Liebrecht, <span class="tei tei-hi"><span style= + "font-style: italic">Zur Volkskunde</span></span> (Heilbronn, + 1879), pp. 8 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; K. von Amira, in H. Paul's + <span class="tei tei-hi"><span style="font-style: italic">Grundriss + der germanischen Philologie</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + iii. (Strasburg, 1900) pp. 197 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; G. + Vigfusson and F. York Powell, <span class="tei tei-hi"><span style= + "font-style: italic">Corpus Poeticum Boreale</span></span> (Oxford, + 1883), i. 410; W. Golther, <span class="tei tei-hi"><span style= + "font-style: italic">Handbuch der germanischen + Mythologie</span></span> (Leipsic, 1895), pp. 548 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Th. Mommsen, <span class="tei tei-hi"><span style= + "font-style: italic">Roman History</span></span>, bk. i. ch. 12 + (vol. i. p. 192, ed. 1868); <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Römisches + Strafrecht</span></span> (Leipsic, 1899), pp. 900 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + F. Granger, <span class="tei tei-hi"><span style= + "font-style: italic">The Worship of the Romans</span></span> + (London, 1895), pp. 259 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; E. Westermarck, + <span class="tei tei-hi"><span style="font-style: italic">The + Origin and Development of the Moral Ideas</span></span>, i. + (London, 1906) pp. 439 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> So, too, among barbarous + peoples the slaughter of prisoners in war is often a sacrifice + offered by the victors to the gods to whose aid they ascribe the + victory. See A. B. Ellis, <span class="tei tei-hi"><span style= + "font-style: italic">The Tshi-speaking Peoples of the Gold + Coast</span></span> (London, 1887), pp. 169 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; W. + Ellis, <span class="tei tei-hi"><span style= + "font-style: italic">Polynesian + Researches</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1832-1836), i. + 289; Diodorus Siculus, xx. 65; Strabo, vii. 2. 3, p. 294; Caesar, + <span class="tei tei-hi"><span style="font-style: italic">De bello + Gallico</span></span>, vi. 17; Tacitus, <span class= + "tei tei-hi"><span style="font-style: italic">Annals</span></span>, + i. 61, xiii. 57; Procopius, De bello Gothico, ii. 15. 24, ii. 25. + 9; Jornandes, <span class="tei tei-hi"><span style= + "font-style: italic">Getica</span></span>, vi. 41; J. Grimm, + <span class="tei tei-hi"><span style="font-style: italic">Deutsche + Mythologie</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> (Berlin, 1875-1878), i. 36 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Fr. Schwally, <span class= + "tei tei-hi"><span style="font-style: italic">Semitische + Kriegsaltertümer</span></span> (Leipsic, 1901), pp. 29 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_876" name="note_876" + href="#noteref_876">876.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Havamal</span></span>, 139 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + (K. Simrock, <span class="tei tei-hi"><span style= + "font-style: italic">Die Edda</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">8</span></span> p. + 55; K. Müllenhoff, <span class="tei tei-hi"><span style= + "font-style: italic">Deutsche Altertumskunde</span></span>, v. 270 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_877" name="note_877" + href="#noteref_877">877.</a></dt> + + <dd class="tei tei-notetext">Fay-Cooper Cole, <span class= + "tei tei-hi"><span style="font-style: italic">The Wild Tribes of + Davao District, Mindanao</span></span> (Chicago, 1913), pp. 114 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> (<span class= + "tei tei-hi"><span style="font-style: italic">Field Museum of + Natural History, Publication 170</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_878" name="note_878" + href="#noteref_878">878.</a></dt> + + <dd class="tei tei-notetext">Pausanias, viii. 23. 6 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> The + story, mentioned by Pausanias, that some children tied a rope round + the neck of the image of Artemis was probably invented to explain a + ritual practice of the same sort, as scholars have rightly + perceived. See L. Preller, <span class="tei tei-hi"><span style= + "font-style: italic">Griechische Mythologie</span></span>, + i.<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> 305, note 2; L. R. Farnell, + <span class="tei tei-hi"><span style="font-style: italic">The Cults + of the Greek States</span></span> (Oxford, 1896-1909), ii. 428 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; M. P. Nilsson, <span class= + "tei tei-hi"><span style="font-style: italic">Griechische + Feste</span></span> (Leipsic, 1906), pp. 232 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + The Arcadian worship of the Hanged Artemis was noticed by + Callimachus. See Clement of Alexandria, <span class= + "tei tei-hi"><span style= + "font-style: italic">Protrept.</span></span> ii. 38, p. 32, ed. + Potter.</dd> + + <dt class="tei tei-notelabel"><a id="note_879" name="note_879" + href="#noteref_879">879.</a></dt> + + <dd class="tei tei-notetext">Eustathius on Homer, <span class= + "tei tei-hi"><span style="font-style: italic">Od.</span></span> + xii. 85, p. 1714; I. Bekker, <span class="tei tei-hi"><span style= + "font-style: italic">Anecdota Graeca</span></span> (Berlin, + 1814-1821), i. 336 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Ἄγαλμα Ἑκάτης. The goddess Hecate was sometimes identified with + Artemis, though in origin probably she was quite distinct. See L. + R. Farnell, <span class="tei tei-hi"><span style= + "font-style: italic">The Cults of the Greek States</span></span>, + ii. 499 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_880" name="note_880" + href="#noteref_880">880.</a></dt> + + <dd class="tei tei-notetext">Antoninus Liberalis, <span class= + "tei tei-hi"><span style= + "font-style: italic">Transform.</span></span> xiii.</dd> + + <dt class="tei tei-notelabel"><a id="note_881" name="note_881" + href="#noteref_881">881.</a></dt> + + <dd class="tei tei-notetext">Pausanias, iii. 19. 9 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_882" name="note_882" + href="#noteref_882">882.</a></dt> + + <dd class="tei tei-notetext">H. von Fritze, <span class= + "tei tei-q">“Zum griechischen Opferritual,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Jahrbuch des kaiser. + deutsch. Archäologischen Instituts</span></span>, xviii. (1903) pp. + 58-67. In the ritual of Eleusis the sacrificial oxen were sometimes + lifted up by young men from the ground. See G. Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Sylloge + Inscriptionum Graecarum</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + vol. ii. pp. 166 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> No. 521 (ἤραντο δὲ καὶ τοῖς + μυστηρίοις τοὺς βοῦς ἐν Ἐλευσῖνι τῇ θυσίαι, κτλ.); E. S. Roberts + and E. A. Gardner, <span class="tei tei-hi"><span style= + "font-style: italic">Introduction to Greek Epigraphy</span></span>, + ii. (Cambridge, 1905) pp. 176 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, No. 65. In this inscription + the word ἤραντο is differently interpreted by P. Stengel, who + supposes that it refers merely to turning backwards and upwards the + head of the victim. See P. Stengel, <span class="tei tei-q">“Zum + griechischen Opferritual,”</span> <span class= + "tei tei-hi"><span style="font-style: italic">Jahrbuch des kaiser. + deutsch. Archäologischen Instituts</span></span>, xviii. (1903) pp. + 113-123. But it seems highly improbable that so trivial an act + should be solemnly commemorated in an inscription among the + exploits of the young men (<span lang="el" class="tei tei-foreign" + xml:lang="el"><span style= + "font-style: italic">epheboi</span></span>) who performed it. On + the other hand, we know that at Nysa the young men did lift and + carry the sacrificial bull, and that the act was deemed worthy of + commemoration on the coins. See above, p. <a href="#Pg206" class= + "tei tei-ref">206</a>. The Wajagga of East Africa dread the ghosts + of suicides; so when a man has hanged himself they take the rope + from his neck and hang a goat in the fatal noose, after which they + slay the animal. This is supposed to appease the ghost and prevent + him from tempting human beings to follow his bad example. See B. + Gutmann, <span class="tei tei-q">“Trauer und Begrabnissitten der + Wadschagga,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Globus</span></span>, lxxxix. (1906) p. + 200.</dd> + + <dt class="tei tei-notelabel"><a id="note_883" name="note_883" + href="#noteref_883">883.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg146" class= + "tei tei-ref">146</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_884" name="note_884" + href="#noteref_884">884.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Scapegoat</span></span>, pp. 294 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_885" name="note_885" + href="#noteref_885">885.</a></dt> + + <dd class="tei tei-notetext">Herodotus, iv. 71 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_886" name="note_886" + href="#noteref_886">886.</a></dt> + + <dd class="tei tei-notetext">Jean du Plan de Carpin, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Mongalorum</span></span>, ed. D'Avezac (Paris, 1838), cap. iii. § + iii.</dd> + + <dt class="tei tei-notelabel"><a id="note_887" name="note_887" + href="#noteref_887">887.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Voyages d'Ibn Batoutah, texte Arabe accompagné + d'une traduction</span></span>, par C. Défrémery et B. R. + Sanguinetti (Paris, 1853-1858), iv. 300 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> For + more evidence of similar customs, observed by Turanian peoples, see + K. Neumann, <span class="tei tei-hi"><span style= + "font-style: italic">Die Hellenen im Skythenlande</span></span> + (Berlin, 1855), pp. 237-239.</dd> + + <dt class="tei tei-notelabel"><a id="note_888" name="note_888" + href="#noteref_888">888.</a></dt> + + <dd class="tei tei-notetext">Captain R. Fitz-roy, <span class= + "tei tei-hi"><span style="font-style: italic">Narrative of the + Surveying Voyages of His Majesty's Ships</span> <span class= + "tei tei-q"><span style="font-style: italic">“</span><span style= + "font-style: italic">Adventure</span><span style= + "font-style: italic">”</span></span> <span style= + "font-style: italic">and</span> <span class= + "tei tei-q"><span style="font-style: italic">“</span><span style= + "font-style: italic">Beagle</span><span style= + "font-style: italic">”</span></span></span> (London, 1839), ii. 155 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_889" name="note_889" + href="#noteref_889">889.</a></dt> + + <dd class="tei tei-notetext">Herodotus, iv. 103. Many Scythians + flayed their dead enemies, and, stretching the skin on a wooden + framework, carried it about with them on horseback (Herodotus, iv. + 64). The souls of the dead may have been thought to attend on and + serve the man who thus bore their remains about with him. It is + also possible that the custom was nothing more than a barbarous + mode of wreaking vengeance on the dead. Thus a Persian king has + been known to flay an enemy, stuff the skin with chaff, and hang it + on a high tree (Procopius, <span class="tei tei-hi"><span style= + "font-style: italic">De bello Persico</span></span>, i. 5. 28). + This was the treatment which the arch-heretic Manichaeus is said to + have received at the hands of the Persian king whose son he failed + to cure (Socrates, <span class="tei tei-hi"><span style= + "font-style: italic">Historia Ecclesiastica</span></span>, i. 22; + Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Graeca</span></span>, lxvii. 137, + 139). Still such a punishment may have been suggested by a + religious rite. The idea of crucifying their human victims appears + to have been suggested to the negroes of Benin by the crucifixes of + the early Portuguese missionaries. See H. Ling Roth, <span class= + "tei tei-hi"><span style="font-style: italic">Great + Benin</span></span> (Halifax, 1903), pp. 14 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_890" name="note_890" + href="#noteref_890">890.</a></dt> + + <dd class="tei tei-notetext">W. H. Furness, <span class= + "tei tei-hi"><span style="font-style: italic">Home-Life of Borneo + Head-Hunters</span></span> (Philadelphia, 1902), p. 59. According + to Messrs. Hose and McDougall, the spirits which animate the skulls + appear not to be those of the persons from whose shoulders the + heads were taken. However, the spirits (called <span class= + "tei tei-foreign"><span style= + "font-style: italic">Toh</span></span>) reside in or about the + heads, and <span class="tei tei-q">“it is held that in some way + their presence in the house brings prosperity to it, especially in + the form of good crops; and so essential to the welfare of the + house are the heads held to be that, if through fire a house has + lost its heads and has no occasion for war, the people will beg a + head, or even a fragment of one, from some friendly house, and will + instal it in their own with the usual ceremonies.”</span> See Ch. + Hose and W. McDougall, <span class="tei tei-hi"><span style= + "font-style: italic">The Pagan Tribes of Borneo</span></span> + (London, 1912), ii. 20, 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_891" name="note_891" + href="#noteref_891">891.</a></dt> + + <dd class="tei tei-notetext">Spenser St. John, <span class= + "tei tei-hi"><span style="font-style: italic">Life in the Forests + of the Far East</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1863), i. + 197.</dd> + + <dt class="tei tei-notelabel"><a id="note_892" name="note_892" + href="#noteref_892">892.</a></dt> + + <dd class="tei tei-notetext">Hugh Low, <span class= + "tei tei-hi"><span style="font-style: italic">Sarawak</span></span> + (London, 1848), pp. 206 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> In quoting this passage I + have taken the liberty to correct a grammatical slip.</dd> + + <dt class="tei tei-notelabel"><a id="note_893" name="note_893" + href="#noteref_893">893.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Spenser St. + John, <span class="tei tei-hi"><span style= + "font-style: italic">op. cit.</span></span> i. 204. See further + G. A. Wilken, <span class="tei tei-q">“Iets over de + schedelvereering,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, xxxviii. (1889) pp. 89-129; + <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">Verspreide + Geschriften</span></span> (The Hague, 1912), iv. 37-81. A + different view of the purpose of head-hunting is maintained by + Mr. A. C. Kruyt, in his essay, <span class="tei tei-q">“Het + koppensnellen der Toradja's van Midden-Celebes, en zijne + Beteekenis,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Verslagen en Mededeelingen der koninklijke + Akademie van Wetenschappen</span></span>, Afdeeling Letterkunde, + Vierde Reeks, iii. 2 (Amsterdam, 1899), pp. 147 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The natives of + Nias, an island to the west of Sumatra, think it necessary to + obtain the heads of their enemies for the purpose of celebrating + the final obsequies of a dead chief. Their notion seems to be + that the ghost of the deceased ruler demands this sacrifice in + his honour, and will punish the omission of it by sending + sickness or other misfortunes on the survivors. Thus among these + people the custom of head-hunting is based on their belief in + human immortality and on their conception of the exacting demands + which the dead make upon the living. When the skulls have been + presented to a dead chief, the priest prays to him for his + blessing on the sowing and harvesting of the rice, on the + fruitfulness of women, and so forth. See C. Fries, <span class= + "tei tei-q">“Das <span class="tei tei-q">‘Koppensnellen’</span> + auf Nias,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Allgemeine + Missions-Zeitschrift</span></span>, February, 1908, pp. 73-88. + From this account it would seem that it is not the spirits of the + slain men, but the ghost of the dead chief from whom the + blessings of fertility and so forth are supposed to emanate. + Compare Th. C. Rappard, <span class="tei tei-q">“Het eiland Nias + en zijne bewoners,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Bijdragen tot de Taal- Land- en Volkenkunde + van Nederlandsch-Indië</span></span>, lxii. (1909) pp. + 609-611.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_894" name="note_894" + href="#noteref_894">894.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Spirits of the Corn and of the + Wild</span></span>, ii. 4-7.</dd> + + <dt class="tei tei-notelabel"><a id="note_895" name="note_895" + href="#noteref_895">895.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Spirits of the Corn and of the + Wild</span></span>, ii. 169 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_896" name="note_896" + href="#noteref_896">896.</a></dt> + + <dd class="tei tei-notetext">H. Dessau, <span class= + "tei tei-hi"><span style="font-style: italic">Inscriptiones Latinae + Selectae</span></span>, Nos. 4099, 4100, 4103, 4105, 4106, 4116, + 4117, 4119, 4120, 4121, 4123, 4124, 4127, 4128, 4131, 4136, 4139, + 4140, 4142, 4156, 4163, 4167; H. Hepding, <span class= + "tei tei-hi"><span style="font-style: italic">Attis</span></span>, + pp. 85, 86, 93, 94, 95, Inscr. Nos. 21-24, 26, 50, 51, 52, 61, 62, + 63. See further, J. Toutain, <span class="tei tei-hi"><span style= + "font-style: italic">Les Cultes Païens dans l'Empire + Romain</span></span> (Paris, 1911), pp. 73 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 103 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_897" name="note_897" + href="#noteref_897">897.</a></dt> + + <dd class="tei tei-notetext">S. Dill, <span class= + "tei tei-hi"><span style="font-style: italic">Roman Society in the + Last Century of the Western Empire</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1899), p. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_898" name="note_898" + href="#noteref_898">898.</a></dt> + + <dd class="tei tei-notetext">Augustine, <span class= + "tei tei-hi"><span style="font-style: italic">De civitate + Dei</span></span>, vii. 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_899" name="note_899" + href="#noteref_899">899.</a></dt> + + <dd class="tei tei-notetext">But the two were publicly worshipped + at Dyme and Patrae in Achaia (Pausanias, vii. 17. 9, vii. 20. 3), + and there was an association for their worship at Piraeus. See P. + Foucart, <span class="tei tei-hi"><span style= + "font-style: italic">Des Associations Religieuses chez les + Grecs</span></span> (Paris, 1873), pp. 85 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 196; Ch. Michel, <span class="tei tei-hi"><span style= + "font-style: italic">Recueil d'Inscriptions Grecques</span></span>, + p. 772, No. 982.</dd> + + <dt class="tei tei-notelabel"><a id="note_900" name="note_900" + href="#noteref_900">900.</a></dt> + + <dd class="tei tei-notetext">Rapp, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Kybele,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 1656.</dd> + + <dt class="tei tei-notelabel"><a id="note_901" name="note_901" + href="#noteref_901">901.</a></dt> + + <dd class="tei tei-notetext">As to the savage theory of inspiration + or possession by a deity see (Sir) Edward B. Tylor, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive + Culture</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> ii. 131 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> As + to the savage theory of a new birth see <span class= + "tei tei-hi"><span style="font-style: italic">Balder the + Beautiful</span></span>, ii. 251 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> As + to the use of blood to wash away sins see <span class= + "tei tei-hi"><span style="font-style: italic">The Magic Art and the + Evolution of Kings</span></span>, ii. 107 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + <span class="tei tei-hi"><span style="font-style: italic">Psyche's + Task</span></span>, Second Edition, pp. 44 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, 47 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, 116 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Among the Cameroon negroes accidental homicide can be expiated by + the blood of an animal. The relations of the slayer and of the + slain assemble. An animal is killed and every person present is + smeared with its blood on his face and breast. They think that the + guilt of manslaughter is thus atoned for, and that no punishment + will overtake the homicide. See Missionary Autenrieth, <span class= + "tei tei-q">“Zur Religion der Kamerun-Neger,”</span> in + <span class="tei tei-hi"><span style= + "font-style: italic">Mitteilungen der geographischen Gesellschaft + zu Jena</span></span>, xii. (1893) pp. 93 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> In + Car Nicobar a man possessed by devils is cleansed of them by being + rubbed all over with pig's blood and beaten with leaves. The devils + are thus transferred to the leaves, which are thrown into the sea + before daybreak. See V. Solomon, <span class="tei tei-q">“Extracts + from diaries kept in Car Nicobar,”</span> in <span class= + "tei tei-hi"><span style="font-style: italic">Journal of the + Anthropological Institute</span></span>, xxxii. (1902) p. 227. + Similarly the ancient Greeks purified a homicide by means of pig's + blood and laurel leaves. See my note on Pausanias, ii. 31. 8 (vol. + iii. pp. 276-279). The original idea of thus purging a manslayer + was probably to rid him of the angry ghost of his victim, just as + in Car Nicobar a man is rid of devils in the same manner. The + purgative virtue ascribed to the blood in these ceremonies may be + based on the notion that the offended spirit accepts it as a + substitute for the blood of the guilty person. This was the view of + C. Meiners (<span class="tei tei-hi"><span style= + "font-style: italic">Geschichte der Religionen</span></span>, + Hanover, 1806-1807, ii. 137 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>) and of E. Rohde + (<span class="tei tei-hi"><span style= + "font-style: italic">Psyche</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + Tübingen and Leipsic, 1903, ii. 77 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_902" name="note_902" + href="#noteref_902">902.</a></dt> + + <dd class="tei tei-notetext">A good instance of such an attempt to + dress up savagery in the garb of philosophy is the fifth speech of + the emperor Julian, <span class="tei tei-q">“On the Mother of the + Gods”</span> (pp. 206 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> ed. F. C. Hertlein, + Leipsic, 1875-1876).</dd> + + <dt class="tei tei-notelabel"><a id="note_903" name="note_903" + href="#noteref_903">903.</a></dt> + + <dd class="tei tei-notetext">As to the diffusion of Oriental + religions in the Roman Empire see G. Boissier, <span class= + "tei tei-hi"><span style="font-style: italic">La Religion Romaine + d'Auguste aux Antonins</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">5</span></span> + (Paris, 1900), i. 349 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; J. Reville, <span class= + "tei tei-hi"><span style="font-style: italic">La Religion à Rome + sous les Sévères</span></span> (Paris, 1886), pp. 47 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + S. Dill, <span class="tei tei-hi"><span style= + "font-style: italic">Roman Society in the Last Century of the + Western Empire</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (London, 1899), pp. 76 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_904" name="note_904" + href="#noteref_904">904.</a></dt> + + <dd class="tei tei-notetext">Compare Servius on Virgil, + <span class="tei tei-hi"><span style= + "font-style: italic">Aen.</span></span> ii. 604, vi. 661; Origen, + <span class="tei tei-hi"><span style="font-style: italic">Contra + Celsum</span></span>, viii. 73 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, xi. 1628); G. Boissier, <span class= + "tei tei-hi"><span style="font-style: italic">La Religion Romaine + d'Auguste aux Antonins</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">5</span></span> + (Paris, 1900), i. 357 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; E. Westermarck, + <span class="tei tei-hi"><span style="font-style: italic">The + Origin and Development of the Moral Ideas</span></span> (London, + 1906-1908), i. 345 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. H. Milman, <span class= + "tei tei-hi"><span style="font-style: italic">History of Latin + Christianity</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> i. 150-153, ii. 90. In the + passage just cited Origen tells us that the Christians refused to + follow the Emperor to the field of battle even when he ordered them + to do so; but he adds that they gave the emperor the benefit of + their prayers and thus did him more real service than if they had + fought for him with the sword. On the decline of the civic virtues + under the influence of Christian asceticism see W. E. H. Lecky, + <span class="tei tei-hi"><span style="font-style: italic">History + of European Morals from Augustus to + Charlemagne</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (London, 1877), ii. 139 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_905" name="note_905" + href="#noteref_905">905.</a></dt> + + <dd class="tei tei-notetext">To prevent misapprehension I will add + that the spread of Oriental religions was only one of many causes + which contributed to the downfall of ancient civilization. Among + these contributory causes a friend, for whose judgment and learning + I entertain the highest respect, counts bad government and a + ruinous fiscal system, two of the most powerful agents to blast the + prosperity of nations, as may be seen in our own day by the blight + which has struck the Turkish empire. It is probable, too, as my + friend thinks, that the rapid diffusion of alien faiths was as much + an effect as a cause of widespread intellectual decay. Such + unwholesome growths could hardly have fastened upon the + Graeco-Roman mind in the days of its full vigour. We may remember + the energy with which the Roman Government combated the first + outbreak of the Bacchic plague (Th. Mommsen, <span class= + "tei tei-hi"><span style="font-style: italic">Roman + History</span></span>, iii. 115 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + ed. 1894). The disastrous effects of Roman financial oppression on + the industries and population of the empire, particularly of + Greece, are described by George Finlay (<span class= + "tei tei-hi"><span style="font-style: italic">Greece under the + Romans</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> Edinburgh and London, 1857, + pp. 47 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_906" name="note_906" + href="#noteref_906">906.</a></dt> + + <dd class="tei tei-notetext">See Fr. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">Textes et Monuments + figurés relatifs aux Mystères de Mithra</span></span> (Brussels, + 1896-1899); <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Mithras,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, ii. 3028 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> Compare <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Les + Religions Orientales dans le Paganisme + Romain</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Paris, 1909), pp. 207 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_907" name="note_907" + href="#noteref_907">907.</a></dt> + + <dd class="tei tei-notetext">Fr. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">Textes et + Monuments</span></span>, i. 333 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_908" name="note_908" + href="#noteref_908">908.</a></dt> + + <dd class="tei tei-notetext">E. Renan, <span class= + "tei tei-hi"><span style="font-style: italic">Marc-Aurèle et la Fin + du Monde Antique</span></span> (Paris, 1882), pp. 576 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Fr. Cumont, <span class="tei tei-hi"><span style= + "font-style: italic">Textes et Monuments</span></span>, i. 339 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_909" name="note_909" + href="#noteref_909">909.</a></dt> + + <dd class="tei tei-notetext">Tertullian, <span class= + "tei tei-hi"><span style="font-style: italic">De + corona</span></span>, 15; <span class="tei tei-hi"><span style= + "font-style: italic">id.</span></span>, <span class= + "tei tei-hi"><span style="font-style: italic">De praescriptione + haereticorum</span></span>, 40; Justin Martyr, <span class= + "tei tei-hi"><span style= + "font-style: italic">Apologia</span></span>, i. 66; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Dialogus + cum Tryphone</span></span>, 78 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, vi. 429, 660). Tertullian explained in like + manner the resemblance of the fasts of Isis and Cybele to the fasts + of Christianity (<span class="tei tei-hi"><span style= + "font-style: italic">De jejunio</span></span>, 16). Justin Martyr + thought that by listening to the words of the inspired prophets the + devils discovered the divine intentions and anticipated them by a + series of profane and blasphemous imitations. Among these + travesties of Christian truth he enumerates the death, + resurrection, and ascension of Dionysus, the virgin birth of + Perseus, and Bellerophon mounted on Pegasus, whom he regards as a + parody of Christ riding on an ass. See Justin Martyr, <span class= + "tei tei-hi"><span style= + "font-style: italic">Apology</span></span>, i. 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_910" name="note_910" + href="#noteref_910">910.</a></dt> + + <dd class="tei tei-notetext">J. de Acosta, <span class= + "tei tei-hi"><span style="font-style: italic">Natural and Moral + History of the Indies</span></span>, translated by E. Grimston + (London, 1880), bk. v. chs. 11, 16, 17, 18, 24-28, vol. ii. pp. 324 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 334 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + 356 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_911" name="note_911" + href="#noteref_911">911.</a></dt> + + <dd class="tei tei-notetext">Compare S. Dill, <span class= + "tei tei-hi"><span style="font-style: italic">Roman Society in the + Last Century of the Western Empire</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1899), pp. 80 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Roman + Society from Nero to Marcus Aurelius</span></span> (London, 1904), + pp. 619 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_912" name="note_912" + href="#noteref_912">912.</a></dt> + + <dd class="tei tei-notetext">E. Renan, <span class= + "tei tei-hi"><span style="font-style: italic">Marc-Aurèle et la Fin + du Monde Antique</span></span> (Paris, 1882), pp. 579 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Fr. Cumont, <span class="tei tei-hi"><span style= + "font-style: italic">Textes et Monuments</span></span>, i. + 338.</dd> + + <dt class="tei tei-notelabel"><a id="note_913" name="note_913" + href="#noteref_913">913.</a></dt> + + <dd class="tei tei-notetext">Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xviii. 221; Columella, <span class= + "tei tei-hi"><span style="font-style: italic">De re + rustica</span></span>, ix. 14. 12; L. Ideler, <span class= + "tei tei-hi"><span style="font-style: italic">Handbuch der + mathematischen und technischen Chronologie</span></span> (Berlin, + 1825-1826), ii. 124; G. F. Unger, in Iwan Müller's <span class= + "tei tei-hi"><span style="font-style: italic">Handbuch der + klassischen Altertumswissenschaft</span></span>, i.<span class= + "tei tei-hi"><span style="vertical-align: super">1</span></span> + (Nördlingen, 1886) p. 649.</dd> + + <dt class="tei tei-notelabel"><a id="note_914" name="note_914" + href="#noteref_914">914.</a></dt> + + <dd class="tei tei-notetext">In the calendar of Philocalus the + twenty-fifth of December is marked <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">N. + Invicti</span></span>, that is, <span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Natalis Solis Invicti</span></span>. See + <span class="tei tei-hi"><span style="font-style: italic">Corpus + Inscriptionum Latinarum</span></span>, i.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + Pars prior (Berlin, 1893), p. 278, with Th. Mommsen's commentary, + pp. 338 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_915" name="note_915" + href="#noteref_915">915.</a></dt> + + <dd class="tei tei-notetext">Cosmas Hierosolymitanus, <span class= + "tei tei-hi"><span style="font-style: italic">Commentarii in Sancti + Gregorii Nazianzeni Carmina</span></span> (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, xxxviii. 464): ταύτην [Christmas] ἧγον + ἔκπαλαι δὲ τὴν ἡμέραν ἑορτὴν Ἔλληνες, καθ᾽ ἤν ἐτελοῦντο κατὰ τὸ + μεσονύκτιον, ἐν ἀδύτοις τισὶν ὑπεισερχόμενοι, ὄθεν ἐξιόντες + ἔκραζον: <span class="tei tei-q">“Ἡ παρθένος ἕτεκεν, αὔξει + φῶς.”</span> ταύτην Ἐπιφάνιος ὁ μέγας τῆς Κυπρίων ἱερεύς φησι τὴν + ἑορτὴν καὶ Σαῤῥακηνούς ἄγειν τῇπαρ᾽ αὐτῶν σεβομένῃ Ἀφροδίτῃ, ἤν δὴ + Χαμαρᾶ τῇ αὐτῶν προσαγορεύουσι γλώττῃ. The passage is quoted, with + some verbal variations, by Ch. Aug. Lobeck, <span class= + "tei tei-hi"><span style= + "font-style: italic">Aglaophamus</span></span> (Königsberg, 1829), + ii. 1227 note 2. See Franz Cumont, <span class="tei tei-q">“Le + Natalis Invicti,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Comptes Rendus de l'Académie des Inscriptions + et Belles-Lettres, 1911</span></span> (Paris, 1911), pp. 292-298, + whose learned elucidations I follow in the text. That the festival + of the Nativity of the Sun was similarly celebrated in Egypt may be + inferred from a Greek calendar drawn up by the astrologer Antiochus + in Lower Egypt at the end of the second or the beginning of the + third century <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span>; for under the 25th + December the calendar has the entry, <span class= + "tei tei-q">“Birthday of the Sun, the light waxes”</span> (Ἡλίου + γενέθλιον; αὔξει φῶς). See F. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 294.</dd> + + <dt class="tei tei-notelabel"><a id="note_916" name="note_916" + href="#noteref_916">916.</a></dt> + + <dd class="tei tei-notetext">Macrobius, <span class= + "tei tei-hi"><span style= + "font-style: italic">Saturnalia</span></span>, i. 18. 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_917" name="note_917" + href="#noteref_917">917.</a></dt> + + <dd class="tei tei-notetext">F. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Caelestis,”</span> in Pauly-Wissowa's + <span class="tei tei-hi"><span style= + "font-style: italic">Real-Encyclopädie der classischen + Altertumswissenschaft</span></span>, v. i. 1247 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span> + She was called the Queen of Heaven (Jeremiah vii. 18, xliv. 18), + the Heavenly Goddess (Herodotus, iii. 8; Pausanias, i. 14. 7), or + the Heavenly Virgin (Tertullian, <span class= + "tei tei-hi"><span style= + "font-style: italic">Apologeticus</span></span>, 23; Augustine, + <span class="tei tei-hi"><span style="font-style: italic">De + civitate Dei</span></span>, ii. 4). The Greeks spoke of her as the + Heavenly Aphrodite (Herodotus, i. 105; Pausanias, i. 14. 7). A + Greek inscription found in Delos contains a dedication to Astarte + Aphrodite; and another found in the same island couples Palestinian + Astarte and Heavenly Aphrodite. See G. Dittenberger, <span class= + "tei tei-hi"><span style="font-style: italic">Sylloge Inscriptionum + Graecorum</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> vol. ii. pp. 619 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, No. 764; R. A. Stewart + Macalister, <span class="tei tei-hi"><span style= + "font-style: italic">The Philistines, their History and + Civilization</span></span> (London, 1913), p. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_918" name="note_918" + href="#noteref_918">918.</a></dt> + + <dd class="tei tei-notetext">Dedications to Mithra the Unconquered + Sun (<span class="tei tei-hi"><span style="font-style: italic">Soli + invicto Mithrae</span></span>) have been found in abundance. See + Fr. Cumont, <span class="tei tei-hi"><span style= + "font-style: italic">Textes et Monuments</span></span>, ii. 99 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> As to the worship of the + Unconquered Sun (<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span style="font-style: italic">Sol Invictus</span></span>) + see H. Usener, <span class="tei tei-hi"><span style= + "font-style: italic">Das Weihnachtsfest</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Bonn, 1911), pp. 348 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_919" name="note_919" + href="#noteref_919">919.</a></dt> + + <dd class="tei tei-notetext">Fr. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> i. 325 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 339.</dd> + + <dt class="tei tei-notelabel"><a id="note_920" name="note_920" + href="#noteref_920">920.</a></dt> + + <dd class="tei tei-notetext">J. Bingham, <span class= + "tei tei-hi"><span style="font-style: italic">The Antiquities of + the Christian Church</span></span>, bk. xx. ch. iv. (Bingham's + <span class="tei tei-hi"><span style= + "font-style: italic">Works</span></span>, vol. vii. pp. 279 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>, Oxford, 1855); C. A. + Credner, <span class="tei tei-q">“De natalitiorum Christi + origine,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Zeitschrift für die historische + Theologie</span></span>, iii. 2 (1833), pp. 236 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Mgr. L. Duchesne, <span class="tei tei-hi"><span style= + "font-style: italic">Origines du Culte + Chrétien</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> (Paris, 1903), pp. 257 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; Th. Mommsen, in + <span class="tei tei-hi"><span style="font-style: italic">Corpus + Inscriptionum Latinarum</span></span>, i.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + Pars prior, p. 338. The earliest mention of the festival of + Christmas is in the calendar of Philocalus, which was drawn up at + Rome in 336 <span class="tei tei-hi"><span style= + "font-variant: small-caps">a.d.</span></span> The words are + <span class="tei tei-hi"><span style="font-style: italic">VIII. + kal. jan.</span></span>, <span lang="la" class="tei tei-foreign" + xml:lang="la"><span style="font-style: italic">natus Christus in + Betleem Judee</span></span> (L. Duchesne, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 258).</dd> + + <dt class="tei tei-notelabel"><a id="note_921" name="note_921" + href="#noteref_921">921.</a></dt> + + <dd class="tei tei-notetext">Quoted by C. A. Credner, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 239, note 46; by Th. Mommsen, <span class= + "tei tei-hi"><span style="font-style: italic">Corpus Inscriptionum + Latinarum</span></span>, i.<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> Pars prior, pp. 338 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; and by H. Usener, + <span class="tei tei-hi"><span style="font-style: italic">Das + Weihnachtsfest</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Bonn, 1911), pp. 349 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_922" name="note_922" + href="#noteref_922">922.</a></dt> + + <dd class="tei tei-notetext">Augustine, <span class= + "tei tei-hi"><span style="font-style: italic">Serm.</span></span> + cxc. 1 (Migne's <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Latina</span></span>, xxxviii. + 1007).</dd> + + <dt class="tei tei-notelabel"><a id="note_923" name="note_923" + href="#noteref_923">923.</a></dt> + + <dd class="tei tei-notetext">Leo the Great, <span class= + "tei tei-hi"><span style="font-style: italic">Serm.</span></span> + xxii. (<span class="tei tei-hi"><span style= + "font-style: italic">al.</span></span> xxi.) 6 (Migne's + <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Latina</span></span>, liv. 198). + Compare St. Ambrose, <span class="tei tei-hi"><span style= + "font-style: italic">Serm.</span></span> vi. 1 (Migne's + <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Latina</span></span>, xvii. + 614).</dd> + + <dt class="tei tei-notelabel"><a id="note_924" name="note_924" + href="#noteref_924">924.</a></dt> + + <dd class="tei tei-notetext">A. Credner, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> pp. 236 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; E. B. Tylor, <span class= + "tei tei-hi"><span style="font-style: italic">Primitive + Culture</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> ii. 297 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>; + Fr. Cumont, <span class="tei tei-hi"><span style= + "font-style: italic">Textes et Monuments</span></span>, i. 342, 355 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Th. Mommsen, in + <span class="tei tei-hi"><span style="font-style: italic">Corpus + Inscriptionum Latinarum</span></span>, i.<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + Pars prior, pp. 338 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; H. Usener, <span class= + "tei tei-hi"><span style="font-style: italic">Das + Weihnachtsfest</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">2</span></span> (Bonn, 1911), pp. 348 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span> A different explanation of + Christmas has been put forward by Mgr. Duchesne. He shows that + among the early Christians the death of Christ was commonly + supposed to have fallen on the twenty-fifth of March, that day + having been <span class="tei tei-q">“chosen arbitrarily, or rather + suggested by its coincidence with the official equinox of + spring.”</span> It would be natural to assume that Christ had lived + an exact number of years on earth, and therefore that his + incarnation as well as his death took place on the twenty-fifth of + March. In point of fact the Church has placed the Annunciation and + with it the beginning of his mother's pregnancy on that very day. + If that were so, his birth would in the course of nature have + occurred nine months later, that is, on the twenty-fifth of + December. Thus on Mgr. Duchesne's theory the date of the Nativity + was obtained by inference from the date of the Crucifixion, which + in its turn was chosen because it coincided with the official + equinox of spring. Mgr. Duchesne does not notice the coincidence of + the vernal equinox with the festival of Attis. See his work, + <span class="tei tei-hi"><span style="font-style: italic">Origines + du Culte Chrétien</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> + (Paris, 1903), pp. 261-265, 272. The tradition that both the + conception and the death of Christ fell on the twenty-fifth of + March is mentioned and apparently accepted by Augustine + (<span class="tei tei-hi"><span style="font-style: italic">De + Trinitate</span></span>, iv. 9, Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, xlii. 894).</dd> + + <dt class="tei tei-notelabel"><a id="note_925" name="note_925" + href="#noteref_925">925.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg253" class= + "tei tei-ref">253</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_926" name="note_926" + href="#noteref_926">926.</a></dt> + + <dd class="tei tei-notetext">However, the lament for Adonis is + mentioned by Ovid (<span class="tei tei-hi"><span style= + "font-style: italic">Ars Amat.</span></span> i. 75 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>) + along with the Jewish observance of the Sabbath.</dd> + + <dt class="tei tei-notelabel"><a id="note_927" name="note_927" + href="#noteref_927">927.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg268" class= + "tei tei-ref">268</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_928" name="note_928" + href="#noteref_928">928.</a></dt> + + <dd class="tei tei-notetext">Columella, <span class= + "tei tei-hi"><span style="font-style: italic">De re + rustica</span></span>, ix. 14. 1; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xviii. 246; Macrobius, <span class= + "tei tei-hi"><span style="font-style: italic">Saturn.</span></span> + i. 21. 10; L. Ideler, <span class="tei tei-hi"><span style= + "font-style: italic">Handbuch der mathematischen und technischen + Chronologie</span></span>, ii. 124.</dd> + + <dt class="tei tei-notelabel"><a id="note_929" name="note_929" + href="#noteref_929">929.</a></dt> + + <dd class="tei tei-notetext">Mgr. L. Duchesne, <span class= + "tei tei-hi"><span style="font-style: italic">Origines du Culte + Chrétien</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> pp. 262 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + That Christ was crucified on the twenty-fifth of March in the year + 29 is expressly affirmed by Tertullian (<span class= + "tei tei-hi"><span style="font-style: italic">Adversus + Judaeos</span></span>, 8, vol. ii. p. 719, ed. F. Oehler), + Hippolytus (<span class="tei tei-hi"><span style= + "font-style: italic">Commentary on Daniel</span></span>, iv. 23, + vol. i. p. 242, ed. Bonwetsch and Achelis), and Augustine + (<span class="tei tei-hi"><span style="font-style: italic">De + civitate Dei</span></span>, xviii. 54; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">De + Trinitate</span></span>, iv. 9). See also <span class= + "tei tei-hi"><span style="font-style: italic">Thesaurus Linguae + Latinae</span></span>, iv. (Leipsic, 1906- 1909) col. 1222, + <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Crucimissio”</span>: <span class= + "tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang= + "la"><span class="tei tei-hi"><span style= + "font-style: italic; font-variant: small-caps">pol. + silv.</span></span> <span style="font-style: italic">fast. Mart 25 + aequinoctium. principium veris. crucimissio gentilium. Christus + passus hoc die.</span></span>”</span> From this last testimony we + learn that there was a gentile as well as a Christian crucifixion + at the spring equinox. The gentile crucifixion was probably the + affixing of the effigy of Attis to the tree, though at Rome that + ceremony appears to have taken place on the twenty-second rather + than on the twenty-fifth of March. See above, p. 267. The + Quartodecimans of Phrygia celebrated the twenty-fifth of March as + the day of Christ's death, quoting as their authority certain acts + of Pilate; in Cappadocia the adherents of this sect were divided + between the twenty-fifth of March and the fourteenth of the moon. + See Epiphanius, <span class="tei tei-hi"><span style= + "font-style: italic">Adversus Haeres.</span></span> l. 1 (vol. ii. + p. 447, ed. G. Dindorf; Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Graeca</span></span>, xli. 884 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>). + In Gaul the death and resurrection of Christ were regularly + celebrated on the twenty-fifth and twenty-seventh of March as late + as the sixth century. See Gregory of Tours, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Francorum</span></span>, viii. 31. 6 (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, lxxi. 566); S. Martinus Dumiensis (bishop of + Braga), <span class="tei tei-hi"><span style= + "font-style: italic">De Pascha</span></span>, 1 (Migne's + <span class="tei tei-hi"><span style= + "font-style: italic">Patrologia Latina</span></span>, lxxii. 50), + who says: <span class="tei tei-q">“<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style="font-style: italic">A + plerisque Gallicanis episcopis usque ante non multum tempus + custoditum est, ut semper VIII. Kal. April. diem Paschae celebrent, + in quo facta Christi resurrectio traditur.</span></span>”</span> + According to this last testimony, it was the resurrection, not the + crucifixion, of Christ that was celebrated on the twenty-fifth of + March; but Mgr. Duchesne attributes the statement to a mistake of + the writer. With regard to the Roman practice the twenty-fifth and + twenty-seventh of March are marked in ancient Martyrologies as the + dates of the Crucifixion and Resurrection. See <span class= + "tei tei-hi"><span style="font-style: italic">Vetustius + Occidentalis Ecclesiae Martyrologium</span></span>, ed. Franciscus + Maria Florentinus (Lucca, 1667), pp. 396 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span>, + 405 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> On this subject Mgr. + Duchesne observes: <span class="tei tei-q">“Hippolytus, in his + Paschal Table, marks the Passion of Christ in a year in which the + fourteenth of Nisan falls on Friday twenty-fifth March. In his + commentary on Daniel he expressly indicates Friday the twenty-fifth + of March and the consulship of the two Gemini. The Philocalien + Catalogue of the Popes gives the same date as to day and year. It + is to be noted that the cycle of Hippolytus and the Philocalien + Catalogue are derived from official documents, and may be cited as + evidence of the Roman ecclesiastical usage”</span> (<span class= + "tei tei-hi"><span style="font-style: italic">Origines du Culte + Chrétien</span></span>,<span class="tei tei-hi"><span style= + "vertical-align: super">3</span></span> p. 262).</dd> + + <dt class="tei tei-notelabel"><a id="note_930" name="note_930" + href="#noteref_930">930.</a></dt> + + <dd class="tei tei-notetext">Mgr. L. Duchesne, <span class= + "tei tei-hi"><span style="font-style: italic">op. + cit.</span></span> p. 263.</dd> + + <dt class="tei tei-notelabel"><a id="note_931" name="note_931" + href="#noteref_931">931.</a></dt> + + <dd class="tei tei-notetext">Mgr. L. Duchesne, <span class= + "tei tei-hi"><span style="font-style: italic">l.c.</span></span> A + sect of the Montanists held that the world began and that the sun + and moon were created at the spring equinox, which, however, they + dated on the twenty-fourth of March (Sozomenus, <span class= + "tei tei-hi"><span style="font-style: italic">Historia + Ecclesiastica</span></span>, vii. 18). At Henen-Su in Egypt there + was celebrated a festival of the <span class="tei tei-q">“hanging + out of the heavens,”</span> that is, the supposed reconstituting of + the heavens each year in the spring (E. A. Wallis Budge, + <span class="tei tei-hi"><span style="font-style: italic">The Gods + of the Egyptians</span></span>, ii. 63). But the Egyptians thought + that the creation of the world took place at the rising of Sirius + (Porphyry, <span class="tei tei-hi"><span style= + "font-style: italic">De antro nympharum</span></span>, 24; Solinus, + xxxii. 13), which in antiquity fell on the twentieth of July (L. + Ideler, <span class="tei tei-hi"><span style= + "font-style: italic">Handbuch der mathematischen und technischen + Chronologie</span></span>, i. 127 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>).</dd> + + <dt class="tei tei-notelabel"><a id="note_932" name="note_932" + href="#noteref_932">932.</a></dt> + + <dd class="tei tei-notetext">See above, pp. <a href="#Pg263" class= + "tei tei-ref">263</a>, <a href="#Pg281" class="tei tei-ref">281</a> + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_933" name="note_933" + href="#noteref_933">933.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, ii. 324 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_934" name="note_934" + href="#noteref_934">934.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg246" class= + "tei tei-ref">246</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_935" name="note_935" + href="#noteref_935">935.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">The Magic Art and the Evolution of + Kings</span></span>, i. 14 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_936" name="note_936" + href="#noteref_936">936.</a></dt> + + <dd class="tei tei-notetext">See below, vol. ii. pp. 81 + <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_937" name="note_937" + href="#noteref_937">937.</a></dt> + + <dd class="tei tei-notetext">Above, pp. <a href="#Pg302" class= + "tei tei-ref">302</a> <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_938" name="note_938" + href="#noteref_938">938.</a></dt> + + <dd class="tei tei-notetext">Another instance of the substitution + of a Christian for a pagan festival may be mentioned. On the first + of August the people of Alexandria used to commemorate the defeat + of Mark Antony by Augustus and the entrance of the victor into + their city. The heathen pomp of the festival offended Eudoxia, wife + of Theodosius the Younger, and she decreed that on that day the + Alexandrians should thenceforth celebrate the deliverance of St. + Peter from prison instead of the deliverance of their city from the + yoke of Antony and Cleopatra. See L. Ideler, <span class= + "tei tei-hi"><span style="font-style: italic">Handbuch der + mathematischen und technischen Chronologie</span></span>, i. + 154.</dd> + + <dt class="tei tei-notelabel"><a id="note_939" name="note_939" + href="#noteref_939">939.</a></dt> + + <dd class="tei tei-notetext">Lactantius, <span class= + "tei tei-hi"><span style="font-style: italic">De mortibus + persecutorum</span></span>, 2; <span class= + "tei tei-hi"><span style="font-style: italic">id.</span></span>, + <span class="tei tei-hi"><span style="font-style: italic">Divin. + Institut.</span></span> iv. 10. 18. As to the evidence of the + Gallic usage see S. Martinus Dumiensis, quoted above, p. <a href= + "#Pg307" class="tei tei-ref">307</a> note.</dd> + + <dt class="tei tei-notelabel"><a id="note_940" name="note_940" + href="#noteref_940">940.</a></dt> + + <dd class="tei tei-notetext">The passage occurs in the 84th of the + <span class="tei tei-hi"><span style= + "font-style: italic">Quaestiones Veteris et Novi + Testamenti</span></span> (Migne's <span class= + "tei tei-hi"><span style="font-style: italic">Patrologia + Latina</span></span>, xxxv. 2279), which are printed in the works + of Augustine, though internal evidence is said to shew that they + cannot be by that Father, and that they were written three hundred + years after the destruction of Jerusalem. The writer's words are as + follows: <span class="tei tei-q">“<span lang="la" class= + "tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Diabolus autem, qui est satanas, ut fallaciae + suae auctoritatem aliquam possit adhibere, et mendacia sua + commentitia veritate colorare, primo mense quo sacramenta dominica + scit celebranda, quia non mediocris potentiae est, Paganis quae + observarent instituit mysteria, ut animas eorum duabus ex causis in + errore detineret: ut quia praevenit veritatem fallacia, melius + quiddam fallacia videretur, quasi antiquitate praejudicans + veritati. Et quia in primo mense, in quo aequinoctium habent + Romani, sicut et nos, ea ipsa observatio ab his custoditur; ita + etiam per sanguinem dicant expiationem fieri, sicut et nos per + crucem: hac versutia Paganos detinet in errore, ut putent veritatem + nostram imitationem potius videri quam veritatem, quasi per + aemulationem superstitione quadam inventam. Nec enim verum potest, + inquiunt, aestimari quod postea est inventum. Sed quia apud nos pro + certo veritas est, et ab initio haec est, virtutum atque + prodigiorum signa perhibent testimonium, ut, teste virtute, diaboli + improbitas innotescat.</span></span>”</span> I have to thank my + learned friend Professor Franz Cumont for pointing out this passage + to me. He had previously indicated and discussed it (<span class= + "tei tei-q">“La Polémique de l'Ambrosiaster contre les + Païens,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">Revue d'Histoire et de Littérature + religieuses</span></span>, viii. (1903) pp. 419 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>). + Though the name of Attis is not mentioned in the passage, I agree + with Prof. Cumont in holding that the bloody expiatory rites at the + spring equinox, to which the writer refers, can only be those of + the Day of Blood which formed part of the great aequinoctial + festival of Attis. Compare F. Cumont, <span class= + "tei tei-hi"><span style="font-style: italic">Les Religions + Orientales dans le Paganisme Romain</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (Paris, 1909), pp. 106 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 333 <span class= + "tei tei-hi"><span style= + "font-style: italic">sq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_941" name="note_941" + href="#noteref_941">941.</a></dt> + + <dd class="tei tei-notetext">On the decadence of Buddhism and its + gradual assimilation to those popular Oriental superstitions + against which it was at first directed, see Monier Williams, + <span class="tei tei-hi"><span style= + "font-style: italic">Buddhism</span></span><span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + (London, 1890), pp. 147 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_942" name="note_942" + href="#noteref_942">942.</a></dt> + + <dd class="tei tei-notetext">The historical reality both of Buddha + and of Christ has sometimes been doubted or denied. It would be + just as reasonable to question the historical existence of + Alexander the Great and Charlemagne on account of the legends which + have gathered round them. The great religious movements which have + stirred humanity to its depths and altered the beliefs of nations + spring ultimately from the conscious and deliberate efforts of + extraordinary minds, not from the blind unconscious co-operation of + the multitude. The attempt to explain history without the influence + of great men may flatter the vanity of the vulgar, but it will find + no favour with the philosophic historian.</dd> + + <dt class="tei tei-notelabel"><a id="note_943" name="note_943" + href="#noteref_943">943.</a></dt> + + <dd class="tei tei-notetext">G. F. Schömann, <span class= + "tei tei-hi"><span style="font-style: italic">Griechische + Alterthümer</span></span><span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> (Berlin, 1897-1902), ii. + 473; L. Preller, <span class="tei tei-hi"><span style= + "font-style: italic">Griechische Mythologie</span></span>, + i.<span class="tei tei-hi"><span style= + "vertical-align: super">4</span></span> (Berlin, 1894) pp. 248 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; Greve, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + <span class="tei tei-q">“Hyakinthos,”</span> in W. H. Roscher's + <span class="tei tei-hi"><span style="font-style: italic">Lexikon + der griech. und röm. Mythologie</span></span>, i. 2763 <span class= + "tei tei-hi"><span style="font-style: italic">sq.</span></span> + Other views of Hyacinth have been expressed by G. F. Welcker + (<span class="tei tei-hi"><span style= + "font-style: italic">Griechische Götterlehre</span></span>, + Göttingen, 1857-1862, i. 472), G. F. Unger (<span class= + "tei tei-q">“Der Isthmientag und die Hyakinthien,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">Philologus</span></span>, xxxvii. (1877) pp. + 20 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>), E. Rohde (<span class= + "tei tei-hi"><span style= + "font-style: italic">Psyche</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> i. + 137 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>) and S. Wide (<span class= + "tei tei-hi"><span style="font-style: italic">Lakonische + Kulte</span></span>, Leipsic, 1893, p. 290).</dd> + + <dt class="tei tei-notelabel"><a id="note_944" name="note_944" + href="#noteref_944">944.</a></dt> + + <dd class="tei tei-notetext">Apollodorus, <span class= + "tei tei-hi"><span style= + "font-style: italic">Bibliotheca</span></span>, i. 3. 3, iii. 10. + 3; Nicander, <span class="tei tei-hi"><span style= + "font-style: italic">Ther.</span></span> 901 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>, + with the Scholiast's note; Lucian, <span class= + "tei tei-hi"><span style="font-style: italic">De + saltatione</span></span>, 45; Pausanias, iii. 1. 3, iii. 19. 5; J. + Tzetzes, <span class="tei tei-hi"><span style= + "font-style: italic">Chiliades</span></span>, i. 241 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Ovid, <span class="tei tei-hi"><span style= + "font-style: italic">Metam.</span></span> x. 161-219; Pliny, + <span class="tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxi. 66.</dd> + + <dt class="tei tei-notelabel"><a id="note_945" name="note_945" + href="#noteref_945">945.</a></dt> + + <dd class="tei tei-notetext">Theophrastus, <span class= + "tei tei-hi"><span style="font-style: italic">Histor. + Plant.</span></span> vi. 8. 1 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> That the hyacinth was a + spring flower is plainly indicated also by Philostratus + (<span class="tei tei-hi"><span style= + "font-style: italic">Imag.</span></span> i. 23. 1) and Ovid + (<span class="tei tei-hi"><span style= + "font-style: italic">Metam.</span></span> x. 162-166). See further + Greve, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Hyakinthos,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, i. 2764; J. Murr, <span class= + "tei tei-hi"><span style="font-style: italic">Die Pflanzenwelt in + der griechischen Mythologie</span></span> (Innsbruck, 1890), pp. + 257 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span>; O. Schrader, <span class= + "tei tei-hi"><span style="font-style: italic">Reallexikon der + Indogermanischen Altertumskunde</span></span> (Strasburg, 1901), + pp. 383 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Miss J. E. Harrison was so + kind as to present me with two specimens of the flower (<span lang= + "la" class="tei tei-foreign" xml:lang="la"><span style= + "font-style: italic">Delphinium Ajacis</span></span>) on which the + woful letters were plainly visible. A flower similarly marked, of a + colour between white and red, was associated with the death of Ajax + (Pausanias, i. 35. 4). But usually the two flowers were thought to + be the same (Ovid, <span class="tei tei-hi"><span style= + "font-style: italic">Metam.</span></span> xiii. 394 <span class= + "tei tei-hi"><span style="font-style: italic">sqq.</span></span>; + Scholiast on Theocritus, x. 28; Pliny, <span class= + "tei tei-hi"><span style="font-style: italic">Nat. + Hist.</span></span> xxi. 66; Eustathius on Homer, <span class= + "tei tei-hi"><span style="font-style: italic">Iliad</span></span>, + ii. 557, p. 285).</dd> + + <dt class="tei tei-notelabel"><a id="note_946" name="note_946" + href="#noteref_946">946.</a></dt> + + <dd class="tei tei-notetext">Xenophon, <span class= + "tei tei-hi"><span style= + "font-style: italic">Hellenica</span></span>, iv. 5. 7-17; + Pausanias, iii. 10. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_947" name="note_947" + href="#noteref_947">947.</a></dt> + + <dd class="tei tei-notetext">Pausanias, iii. 1. 3, iii. 19. + 1-5.</dd> + + <dt class="tei tei-notelabel"><a id="note_948" name="note_948" + href="#noteref_948">948.</a></dt> + + <dd class="tei tei-notetext">Hesychius, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Ἑκατομβεύς; G. F. Unger in <span class="tei tei-hi"><span style= + "font-style: italic">Philologus</span></span>, xxxvii. (1877) pp. + 13-33; Greve, <span class="tei tei-hi"><span style= + "font-style: italic">s.v.</span></span> <span class= + "tei tei-q">“Hyakinthos,”</span> in W. H. Roscher's <span class= + "tei tei-hi"><span style="font-style: italic">Lexikon der griech. + und röm. Mythologie</span></span>, i. 2762; W. Smith, <span class= + "tei tei-hi"><span style="font-style: italic">Dictionary of Greek + and Roman Antiquities</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> i. + 339. From Xenophon (<span class="tei tei-hi"><span style= + "font-style: italic">Hellenica</span></span>, iv. 5) we learn that + in 390 <span class="tei tei-hi"><span style= + "font-variant: small-caps">b.c.</span></span> the Hyacinthian + followed soon after the Isthmian festival, which that year fell in + spring. Others, however, identifying Hecatombeus with the Attic + month Hecatombaeon, would place the Hyacinthia in July (K. O. + Müller, <span class="tei tei-hi"><span style= + "font-style: italic">Dorier</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + Breslau, 1844, i. 358). In Rhodes, Cos, and other Greek states + there was a month called Hyacinthius, which probably took its name + from the Hyacinthian festival. The month is thought to correspond + to the Athenian Scirophorion and therefore to June. See E. Bischof, + <span class="tei tei-q">“De fastis Graecorum antiquioribus,”</span> + <span class="tei tei-hi"><span style="font-style: italic">Leipziger + Studien für classische Philologie</span></span>, vii. (1884) pp. + 369 <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>, 381, 384, 410, 414 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span>; G. Dittenberger, + <span class="tei tei-hi"><span style="font-style: italic">Sylloge + Inscriptionum Graecarum</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">2</span></span> + vol. i. pp. 396, 607, Nos. 614, note 3, 744, note 1. If this latter + identification of the month is correct, it would furnish an + argument for dating the Spartan festival of Hyacinth in June also. + The question is too intricate to be discussed here.</dd> + + <dt class="tei tei-notelabel"><a id="note_949" name="note_949" + href="#noteref_949">949.</a></dt> + + <dd class="tei tei-notetext">Athenaeus, iv. 17, pp. 139 + <span class="tei tei-hi"><span style= + "font-style: italic">sq.</span></span> Strabo speaks (vi. 3. 2, p. + 278) of a contest at the Hyacinthian festival. It may have been the + chariot races mentioned by Athenaeus.</dd> + + <dt class="tei tei-notelabel"><a id="note_950" name="note_950" + href="#noteref_950">950.</a></dt> + + <dd class="tei tei-notetext">Hesychius, <span class= + "tei tei-hi"><span style="font-style: italic">s.v.</span></span> + Πολύβοια.</dd> + + <dt class="tei tei-notelabel"><a id="note_951" name="note_951" + href="#noteref_951">951.</a></dt> + + <dd class="tei tei-notetext">E. Rohde, <span class= + "tei tei-hi"><span style= + "font-style: italic">Psyche</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> i. + 137 <span class="tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_952" name="note_952" + href="#noteref_952">952.</a></dt> + + <dd class="tei tei-notetext">Pausanias, iii. 19. 3. The Greek word + here used for sacrifice (ἐναγίζειν) properly denotes sacrifices + offered to the heroic or worshipful dead; another word (θύειν) was + employed for sacrifices offered to gods. The two terms are + distinguished by Pausanias here and elsewhere (ii. 10. 1, ii. 11. + 7). Compare Herodotus, ii. 44. Sacrifices to the worshipful dead + were often annual. See Pausanias, iii. 1. 8, vii. 19. 10, vii. 20. + 9, viii. 14. 11, viii. 41. 1, ix. 38. 5, x. 24. 6. It has been + observed by E. Rehde (<span class="tei tei-hi"><span style= + "font-style: italic">Psyche</span></span>,<span class= + "tei tei-hi"><span style="vertical-align: super">3</span></span> i. + 139, note 2) that sacrifices were frequently offered to a hero + before a god, and he suggests with much probability that in these + cases the worship of the hero was older than that of the + deity.</dd> + + <dt class="tei tei-notelabel"><a id="note_953" name="note_953" + href="#noteref_953">953.</a></dt> + + <dd class="tei tei-notetext">Pausanias, iii. 19. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_954" name="note_954" + href="#noteref_954">954.</a></dt> + + <dd class="tei tei-notetext">See above, p. <a href="#Pg044" class= + "tei tei-ref">44</a>; and below, vol. ii. pp. 213 <span class= + "tei tei-hi"><span style= + "font-style: italic">sqq.</span></span></dd> + </dl> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +***END OF THE PROJECT GUTENBERG EBOOK THE GOLDEN BOUGH: A STUDY IN MAGIC AND RELIGION (THIRD EDITION, VOL. 5 OF 12)*** +</pre> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader109" id="rightpageheader109"></a><a name= + "pgtoc110" id="pgtoc110"></a><a name="pdf111" id="pdf111"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Credits</span></h1> + + <table summary="This is a list." class="tei tei-list" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr> + <th class="tei tei-label tei-label-gloss">August 30, + 2013 </th> + </tr> + + <tr> + <td class="tei tei-item tei-item-gloss"> + <table summary="This is a list." class="tei tei-list" + style="margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item">Project Gutenberg TEI + edition 1</td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item"><span class= + "tei tei-respStmt"><span class= + "tei tei-name">Produced by David Edwards, David + King, and the Online Distributed Proofreading Team + at <http://www.pgdp.net/>. 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