,the ,golden ,bough ,a ,study in ,magic and ,religion ,by ,james ,george ,frazer1 ,d4,c4,l41 ,,ll4,d41 ,litt4,d4 ,fellow of ,trinity ,college1 ,cambridge ,professor of ,social ,anthropology in the ,university of ,liverpool ,vol4 ,,vi4 of ,,xii4 ,part ,,iv3 ,adonis ,attis ,osiris4 ,vol4 #b of #b4 ,new ,york and ,london ,mac,millan and ,co4 #aiaa ,,contents ,chapter ,i4 ,the ,myth ,of ,osiris4 ,chapter ,,ii4 ,the ,official ,egyptian ,calendar4 ,chapter ,,iii4 ,the ,calendar of the ,egyptian ,farmer4 #a4 ,the ,rise and ,fall of the ,nile4 #b4 ,rites of ,irrigation4 #c4 ,rites of ,sowing4 #d4 ,rites of ,harvest4 ,chapter ,,iv4 ,the ,official ,festivals of ,osiris4 #a4 ,the ,festival at ,sais4 #b4 ,feasts of ,all ,souls4 #c4 ,the ,festival in the ,month of ,athyr4 #d4 ,the ,festival in the ,month of ,khoiak4 #e4 ,the ,resurrection of ,osiris4 #f4 ,readjustment of ,egyptian ,festivals4 ,chapter ,v4 ,the ,nature of ,osiris4 #a4 ,osiris a ,corn-,god4 #b4 ,osiris a ,tree-,spirit4 #c4 ,osiris a ,god of ,fertility4 #d4 ,osiris a ,god of the ,dead4 ,chapter ,,vi4 ,isis4 ,chapter ,,vii4 ,osiris and the ,sun4 ,chapter ,,viii4 ,osiris and the ,moon4 ,chapter ,,ix4 ,the ,doctrine of ,lunar ,sympathy4 ,chapter ,x4 ,the ,king ,as ,osiris4 ,chapter ,,xi4 ,the ,origin of ,osiris4 ,chapter ,,xii4 ,mother-,kin ,and ,mother ,goddesses4 #a4 ,dying ,gods and ,mourning ,goddesses4 #b4 ,influence of ,mother-,kin on ,religion4 #c4 ,mother-,kin and ,mother ,goddesses in the ,ancient ,east4 ,notes4 ,i4 ,moloch ,the ,king4 ,,ii4 ,the ,widowed ,flamen4 #a4 ,the ,pollution of ,death4 #b4 ,the ,marriage of the ,roman ,gods4 #c4 ,children of ,living ,parents in ,ritual4 ,,iii4 ,a ,charm ,to ,protect a ,town4 ,,iv4 ,some ,customs ,of ,the ,pelew ,islanders4 #a4 ,priests dressed as ,women4 #b4 ,prostitution of ,unmarried ,girls4 #c4 ,custom of slaying ,chiefs4 ,index4 ,footnotes ,cover ,art ,transcriber's ,note3 ,the above cover image was produced by the submitter at ,distributed ,proofreaders1 and is being placed into the public domain4 ,,chapter ,i4 ,,the ,,myth ,,of ,,osiris4 7,m#a7 ,in ancient ,egypt the god whose death and resurrection were annually celebrated with alternate sorrow and joy was ,osiris1 the most popular of all ,egyptian deities2 and there are good grounds for classing him in one of his aspects with ,adonis and ,attis as a personification of the great yearly vicissitudes of nature1 especially of the corn4 ,but the immense vogue which he enjoyed for many ages induced his devoted worshippers to heap upon him the attributes and powers of many other gods2 so that it is not always easy to strip him1 so to say1 of his borrowed plumes and to restore them to their proper owners4 ,in the following pages ,i do not pretend to enumerate and analyse all the alien elements which thus gathered round the popular deity4 ,all that ,i shall attempt to do is to peel off these accretions and to exhibit the god1 as far as possible1 in his primitive simplicity4 ,the discoveries of recent years in ,egypt enable us to do so with more confidence now than when ,i first addressed myself to the problem many years ago4 7,m#b7 ,the story of ,osiris is told in a connected form only by ,plutarch1 whose narrative has been confirmed and to some extent amplified in modern times by the evidence of the monuments47#a7 ,of the monuments which illustrate the myth or legend of ,osiris the oldest are a long series of hymns1 prayers1 incantations1 and liturgies1 which have been found engraved in hieroglyphics on the walls1 passages1 and galleries of five pyramids at ,sakkara4 ,from the place where they were discovered these ancient religious records are known as the ,pyramid ,texts4 ,they date from the fifth and sixth dynasties1 and the period of time during which they were carved on the pyramids is believed to have been roughly a hundred and fifty years from about the year #bfbe ,b4,c4 onward4 ,but from their contents it appears that many of these documents were drawn up much earlier2 for in some of them there are references to works which have perished1 and in others there are political allusions which seem to show that the passages containing them must have been composed at a time when the ,northern and ,southern ,kingdoms were still independent and hostile states and had not yet coalesced into a single realm under the sway of one powerful monarch4 ,as the union of the kingdoms appears to have taken place about three thousand four hundred years before our era1 the whole period covered by the composition of the ,pyramid ,texts probably did not fall short of a thousand years4 ,thus the documents form the oldest body of religious literature surviving to us from the ancient world1 and occupy a place in the history of ,egyptian language and civilization like that which the ,vedic hymns and incantations occupy in the history of ,aryan speech and culture47#b7 7,m#c7 ,the special purpose for which these texts were engraved on the pyramids was to ensure the eternal life and felicity of the dead kings who slept beneath these colossal monuments4 ,hence the dominant note that sounds through them all is an insistent1 a passionate protest against the reality of death3 indeed the word death never occurs in the ,pyramid ,texts except to be scornfully denied or to be applied to an enemy4 ,again and again the indomitable assurance is repeated that the dead man did not die but lives4 8,king ,teti has not died the death1 he has become a glorious one in the horizon40 8,ho6 ,king ,unis6 ,thou didst not depart dead1 thou didst depart living40 8,thou hast departed that thou mightest live1 thou hast not departed that thou mightest die40 8,thou diest not40 8,this ,king ,pepi dies not40 8,have ye said that he would die8 ,he dies not2 this ,king ,pepi lives for ever40 8,live6 ,thou shalt not die40 8,thou livest1 thou livest1 raise thee up40 8,thou diest not1 stand up1 raise thee up40 8,o lofty one among the ,imperishable ,stars1 thou perishest not eternally407#c7 ,thus for ,egyptian kings death was swallowed up in victory2 and through their tears ,egyptian mourners might ask1 like ,christian mourners thousands of years afterwards1 8,o death1 where is thy sting8 ,o grave1 where is thy victory80 7,m#d7 ,now it is significant that in these ancient documents1 though the myth or legend of ,osiris is not set forth at length1 it is often alluded to as if it were a matter of common knowledge4 ,hence we may legitimately infer the great antiquity of the ,osirian tradition in ,egypt4 ,indeed so numerous are the allusions to it in the ,pyramid ,texts that by their help we could reconstruct the story in its main outlines even without the narrative of ,plutarch47#d7 ,thus the discovery of these texts has confirmed our belief in the accuracy and fidelity of the ,greek writer1 and we may accept his account with confidence even when it records incidents or details which have not yet been verified by a comparison with original ,egyptian sources4 ,the tragic tale runs thus3 7,m#e7 ,osiris was the offspring of an intrigue between the earth-god ,seb 7,keb or ,geb1 as the name is sometimes transliterated7 and the sky-goddess ,nut4 ,the ,greeks identified his parents with their own deities ,cronus and ,rhea4 ,when the sun-god ,ra perceived that his wife ,nut had been unfaithful to him1 he declared with a curse that she should be delivered of the child in no month and no year4 ,but the goddess had another lover1 the god ,thoth or ,hermes1 as the ,greeks called him1 and he playing at draughts with the moon won from her a seventy-second part7#e7 of every day1 and having compounded five whole days out of these parts he added them to the ,egyptian year of three hundred and sixty days4 ,this was the mythical origin of the five supplementary days which the ,egyptians annually inserted at the end of every year in order to establish a harmony between lunar and solar time47#f7 ,on these five days1 regarded as outside the year of twelve months1 the curse of the sun-god did not rest1 and accordingly ,osiris was born on the first of them4 ,at his nativity a voice rang out proclaiming that the ,lord of ,all had come into the world4 ,some say that a certain ,pamyles heard a voice from the temple at ,thebes bidding him announce with a shout that a great king1 the beneficent ,osiris1 was born4 ,but ,osiris was not the only child of his mother4 ,on the second of the supplementary days she gave birth to the elder ,horus1 on the third to the god ,set1 whom the ,greeks called ,typhon1 on the fourth to the goddess ,isis1 and on the fifth to the goddess ,nephthys47#g7 ,afterwards ,set married his sister ,nephthys1 and ,osiris married his sister ,isis4 7,m#f7 ,reigning as a king on earth1 ,osiris reclaimed the ,egyptians from savagery1 gave them laws1 and taught them to worship the gods4 ,before his time the ,egyptians had been cannibals4 ,but ,isis1 the sister and wife of ,osiris1 discovered wheat and barley growing wild1 and ,osiris introduced the cultivation of these grains amongst his people1 who forthwith abandoned cannibalism and took kindly to a corn diet4 ,moreover1 ,osiris is said to have been the first to gather fruit from trees1 to train the vine to poles1 and to tread the grapes4 ,eager to communicate these beneficent discoveries to all mankind1 he committed the whole government of ,egypt to his wife ,isis1 and travelled over the world1 diffusing the blessings of civilization and agriculture wherever he went4 ,in countries where a harsh climate or niggardly soil forbade the cultivation of the vine1 he taught the inhabitants to console themselves for the want of wine by brewing beer from barley4 ,loaded with the wealth that had been showered upon him by grateful nations1 he returned to ,egypt1 and on account of the benefits he had conferred on mankind he was unanimously hailed and worshipped as a deity47#h7 ,but his brother ,set 7whom the ,greeks called ,typhon7 with seventy-two others plotted against him4 ,having taken the measure of his good brother's body by stealth1 the bad brother ,typhon fashioned and highly decorated a coffer of the same size1 and once when they were all drinking and making merry he brought in the coffer and jestingly promised to give it to the one whom it should fit exactly4 ,well1 they all tried one after the other1 but it fitted none of them4 ,last of all ,osiris stepped into it and lay down4 ,on that the conspirators ran and slammed the lid down on him1 nailed it fast1 soldered it with molten lead1 and flung the coffer into the ,nile4 ,this happened on the seventeenth day of the month ,athyr1 when the sun is in the sign of the ,scorpion1 and in the eight-and-twentieth year of the reign or the life of ,osiris4 ,when ,isis heard of it she sheared off a lock of her hair1 put on mourning attire1 and wandered disconsolately up and down1 seeking the body47#i7 7,m#g7 ,by the advice of the god of wisdom she took refuge in the papyrus swamps of the ,delta4 ,seven scorpions accompanied her in her flight4 ,one evening when she was weary she came to the house of a woman1 who1 alarmed at the sight of the scorpions1 shut the door in her face4 ,then one of the scorpions crept under the door and stung the child of the woman that he died4 ,but when ,isis heard the mother's lamentation1 her heart was touched1 and she laid her hands on the child and uttered her powerful spells2 so the poison was driven out of the child and he lived4 ,afterwards ,isis herself gave birth to a son in the swamps4 ,she had conceived him while she fluttered in the form of a hawk over the corpse of her dead husband4 ,the infant was the younger ,horus1 who in his youth bore the name of ,harpocrates1 that is1 the child ,horus4 ,him ,buto1 the goddess of the north1 hid from the wrath of his wicked uncle ,set4 ,yet she could not guard him from all mishap2 for one day when ,isis came to her little son's hiding-place she found him stretched lifeless and rigid on the ground3 a scorpion had stung him4 ,then ,isis prayed to the sun-god ,ra for help4 ,the god hearkened to her and staid his bark in the sky1 and sent down ,thoth to teach her the spell by which she might restore her son to life4 ,she uttered the words of power1 and straightway the poison flowed from the body of ,horus1 air passed into him1 and he lived4 ,then ,thoth ascended up into the sky and took his place once more in the bark of the sun1 and the bright pomp passed onward jubilant47#aj7 7,m#h7 ,meantime the coffer containing the body of ,osiris had floated down the river and away out to sea1 till at last it drifted ashore at ,byblus1 on the coast of ,syria4 ,here a fine erica-tree shot up suddenly and enclosed the chest in its trunk4 ,the king of the country1 admiring the growth of the tree1 had it cut down and made into a pillar of his house2 but he did not know that the coffer with the dead ,osiris was in it4 ,word of this came to ,isis and she journeyed to ,byblus1 and sat down by the well1 in humble guise1 her face wet with tears4 ,to none would she speak till the king's handmaidens came1 and them she greeted kindly1 and braided their hair1 and breathed on them from her own divine body a wondrous perfume4 ,but when the queen beheld the braids of her handmaidens' hair and smelt the sweet smell that emanated from them1 she sent for the stranger woman and took her into her house and made her the nurse of her child4 ,but ,isis gave the babe her finger instead of her breast to suck1 and at night she began to burn all that was mortal of him away1 while she herself in the likeness of a swallow fluttered round the pillar that contained her dead brother1 twittering mournfully4 ,but the queen spied what she was doing and shrieked out when she saw her child in flames1 and thereby she hindered him from becoming immortal4 ,then the goddess revealed herself and begged for the pillar of the roof1 and they gave it her1 and she cut the coffer out of it1 and fell upon it and embraced it and lamented so loud that the younger of the king's children died of fright on the spot4 ,but the trunk of the tree she wrapped in fine linen1 and poured ointment on it1 and gave it to the king and queen1 and the wood stands in a temple of ,isis and is worshipped by the people of ,byblus to this day4 ,and ,isis put the coffer in a boat and took the eldest of the king's children with her and sailed away4 ,as soon as they were alone1 she opened the chest1 and laying her face on the face of her brother she kissed him and wept4 ,but the child came behind her softly and saw what she was about1 and she turned and looked at him in anger1 and the child could not bear her look and died2 but some say that it was not so1 but that he fell into the sea and was drowned4 ,it is he whom the ,egyptians sing of at their banquets under the name of ,maneros4 ,but ,isis put the coffer by and went to see her son ,horus at the city of ,buto1 and ,typhon found the coffer as he was hunting a boar one night by the light of a full moon47#aa7 ,and he knew the body1 and rent it into fourteen pieces1 and scattered them abroad4 ,but ,isis sailed up and down the marshes in a shallop made of papyrus1 looking for the pieces2 and that is why when people sail in shallops made of papyrus1 the crocodiles do not hurt them1 for they fear or respect the goddess4 ,and that is the reason1 too1 why there are many graves of ,osiris in ,egypt1 for she buried each limb as she found it4 ,but others will have it that she buried an image of him in every city1 pretending it was his body1 in order that ,osiris might be worshipped in many places1 and that if ,typhon searched for the real grave he might not be able to find it47#ab7 ,however1 the genital member of ,osiris had been eaten by the fishes1 so ,isis made an image of it instead1 and the image is used by the ,egyptians at their festivals to this day47#ac7 8,isis10 writes the historian ,diodorus ,siculus1 8recovered all the parts of the body except the genitals2 and because she wished that her husband's grave should be unknown and honoured by all who dwell in the land of ,egypt1 she resorted to the following device4 ,she moulded human images out of wax and spices1 corresponding to the stature of ,osiris1 round each one of the parts of his body4 ,then she called in the priests according to their families and took an oath of them all that they would reveal to no man the trust she was about to repose in them4 ,so to each of them privately she said that to them alone she entrusted the burial of the body1 and reminding them of the benefits they had received she exhorted them to bury the body in their own land and to honour ,osiris as a god4 ,she also besought them to dedicate one of the animals of their country1 whichever they chose1 and to honour it in life as they had formerly honoured ,osiris1 and when it died to grant it obsequies like his4 ,and because she would encourage the priests in their own interest to bestow the aforesaid honours1 she gave them a third part of the land to be used by them in the service and worship of the gods4 ,accordingly it is said that the priests1 mindful of the benefits of ,osiris1 desirous of gratifying the queen1 and moved by the prospect of gain1 carried out all the injunctions of ,isis4 ,wherefore to this day each of the priests imagines that ,osiris is buried in his country1 and they honour the beasts that were consecrated in the beginning1 and when the animals die the priests renew at their burial the mourning for ,osiris4 ,but the sacred bulls1 the one called ,apis and the other ,mnevis1 were dedicated to ,osiris1 and it was ordained that they should be worshipped as gods in common by all the ,egyptians2 since these animals above all others had helped the discoverers of corn in sowing the seed and procuring the universal benefits of agriculture407#ad7 7,m#i7 ,such is the myth or legend of ,osiris1 as told by ,greek writers and eked out by more or less fragmentary notices or allusions in native ,egyptian literature4 ,a long inscription in the temple at ,denderah has preserved a list of the god's graves1 and other texts mention the parts of his body which were treasured as holy relics in each of the sanctuaries4 ,thus his heart was at ,athribis1 his backbone at ,busiris1 his neck at ,letopolis1 and his head at ,memphis4 ,as often happens in such cases1 some of his divine limbs were miraculously multiplied4 ,his head1 for example1 was at ,abydos as well as at ,memphis1 and his legs1 which were remarkably numerous1 would have sufficed for several ordinary mortals47#ae7 ,in this respect1 however1 ,osiris was nothing to ,st4 ,denys1 of whom no less than seven heads1 all equally genuine1 are extant47#af7 7,m#aj7 ,according to native ,egyptian accounts1 which supplement that of ,plutarch1 when ,isis had found the corpse of her husband ,osiris1 she and her sister ,nephthys sat down beside it and uttered a lament which in after ages became the type of all ,egyptian lamentations for the dead4 8,come to thy house10 they wailed1 8,come to thy house4 ,o god ,on6 come to thy house1 thou who hast no foes4 ,o fair youth1 come to thy house1 that thou mayest see me4 ,i am thy sister1 whom thou lovest2 thou shalt not part from me4 ,o fair boy1 come to thy house4444 ,i see thee not1 yet doth my heart yearn after thee and mine eyes desire thee4 ,come to her who loves thee1 who loves thee1 ,unnefer1 thou blessed one6 ,come to thy sister1 come to thy wife1 to thy wife1 thou whose heart stands still4 ,come to thy housewife4 ,i am thy sister by the same mother1 thou shalt not be far from me4 ,gods and men have turned their faces towards thee and weep for thee together4444 ,i call after thee and weep1 so that my cry is heard to heaven1 but thou hearest not my voice2 yet am ,i thy sister1 whom thou didst love on earth2 thou didst love none but me1 my brother6 my brother607#ag7 ,this lament for the fair youth cut off in his prime reminds us of the laments for ,adonis4 ,the title of ,unnefer or 8the ,good ,being0 bestowed on him marks the beneficence which tradition universally ascribed to ,osiris2 it was at once his commonest title and one of his names as king47#ah7 7,m#aa7 ,the lamentations of the two sad sisters were not in vain4 ,in pity for her sorrow the sun-god ,ra sent down from heaven the jackal-headed god ,anubis1 who1 with the aid of ,isis and ,nephthys1 of ,thoth and ,horus1 pieced together the broken body of the murdered god1 swathed it in linen bandages1 and observed all the other rites which the ,egyptians were wont to perform over the bodies of the departed4 ,then ,isis fanned the cold clay with her wings3 ,osiris revived1 and thenceforth reigned as king over the dead in the other world47#ai7 ,there he bore the titles of ,lord of the ,underworld1 ,lord of ,eternity1 ,ruler of the ,dead47#bj7 ,there1 too1 in the great ,hall of the ,two ,truths1 assisted by forty-two assessors1 one from each of the principal districts of ,egypt1 he presided as judge at the trial of the souls of the departed1 who made their solemn confession before him1 and1 their heart having been weighed in the balance of justice1 received the reward of virtue in a life eternal or the appropriate punishment of their sins47#ba7 ,the confession or rather profession which the ,book of the ,dead puts in the mouth of the deceased at the judgment-bar of ,osiris7#bb7 sets the morality of the ancient ,egyptians in a very favourable light4 ,in rendering an account of his life the deceased solemnly protested that he had not oppressed his fellow-men1 that he had made none to weep1 that he had done no murder1 neither committed fornication nor borne false witness1 that he had not falsified the balance1 that he had not taken the milk from the mouths of babes1 that he had given bread to the hungry and water to the thirsty1 and had clothed the naked4 ,in harmony with these professions are the epitaphs on ,egyptian graves1 which reveal1 if not the moral practice1 at least the moral ideals of those who slept beneath them4 ,thus1 for example1 a man says in his epitaph3 8,i gave bread to the hungry and clothes to the naked1 and ferried across in my own boat him who could not pass the water4 ,i was a father to the orphan1 a husband to the widow1 a shelter from the wind to them that were cold4 ,i am one that spake good and told good4 ,i earned my substance in righteousness407#bc7 ,those who had done thus in their mortal life and had been acquitted at the ,great ,assize1 were believed to dwell thenceforth at ease in a land where the corn grew higher than on earth1 where harvests never failed1 where trees were always green1 and wives for ever young and fair47#bd7 7,m#ab7 ,we are not clearly informed as to the fate which the ,egyptians supposed to befall the wicked after death4 ,in the scenes which represent the ,last ,judgment there is seen crouching beside the scales1 in which the heart of the dead is being weighed1 a monstrous animal known as the 8,eater of the ,dead40 ,it has the head of a crocodile1 the trunk of a lion1 and the hinder parts of a hippopotamus4 ,some think that the souls of those whose hearts had been weighed in the balance and found wanting were delivered over to this grim monster to be devoured2 but this view appears to be conjectural4 8,generally the animal seems to have been placed there simply as guardian of the entrance to the ,fields of the ,blessed1 but sometimes it is likened to ,set4 ,elsewhere it is said that the judges of the dead slay the wicked and drink their blood4 ,in brief1 here also we have conflicting statements1 and can only gather that there seems to have been no general agreement among the dwellers in the ,valley of the ,nile as to the ultimate lot of the wicked407#be7 7,m#ac7 ,in the resurrection of ,osiris the ,egyptians saw the pledge of a life everlasting for themselves beyond the grave4 ,they believed that every man would live eternally in the other world if only his surviving friends did for his body what the gods had done for the body of ,osiris4 ,hence the ceremonies observed by the ,egyptians over the human dead were an exact copy of those which ,anubis1 ,horus1 and the rest had performed over the dead god4 8,at every burial there was enacted a representation of the divine mystery which had been performed of old over ,osiris1 when his son1 his sisters1 his friends were gathered round his mangled remains and succeeded by their spells and manipulations in converting his broken body into the first mummy1 which they afterwards reanimated and furnished with the means of entering on a new individual life beyond the grave4 ,the mummy of the deceased was ,osiris2 the professional female mourners were his two sisters ,isis and ,nephthys2 ,anubis1 ,horus1 all the gods of the ,osirian legend gathered about the corpse40 ,in this solemn drama of death and resurrection the principal part was played by the celebrant1 who represented ,horus the son of the dead and resuscitated ,osiris47#bf7 ,he formally opened the eyes and mouth of the dead man by rubbing or pretending to rub them four times with the bleeding heart and thigh of a sacrificed bull2 after which a pretence was made of actually opening the mouth of the mummy or of the statue with certain instruments specially reserved for the purpose4 ,geese and gazelles were also sacrificed by being decapitated2 they were supposed to represent the enemies of ,osiris1 who after the murder of the divine man had sought to evade the righteous punishment of their crime but had been detected and beheaded47#bg7 7,m#ad7 ,thus every dead ,egyptian was identified with ,osiris and bore his name4 ,from the ,middle ,kingdom onwards it was the regular practice to address the deceased as 8,osiris ,so-and-,so10 as if he were the god himself1 and to add the standing epithet 8true of speech10 because true speech was characteristic of ,osiris47#bh7 ,the thousands of inscribed and pictured tombs that have been opened in the valley of the ,nile prove that the mystery of the resurrection was performed for the benefit of every dead ,egyptian27#bi7 as ,osiris died and rose again from the dead1 so all men hoped to arise like him from death to life eternal4 ,in an ,egyptian text it is said of the departed that 8as surely as ,osiris lives1 so shall he live also2 as surely as ,osiris did not die1 so shall he not die2 as surely as ,osiris is not annihilated1 so shall he too not be annihilated40 ,the dead man1 conceived to be lying1 like ,osiris1 with mangled body1 was comforted by being told that the heavenly goddess ,nut1 the mother of ,osiris1 was coming to gather up his poor scattered limbs and mould them with her own hands into a form immortal and divine4 8,she gives thee thy head1 she brings thee thy bones1 she sets thy limbs together and puts thy heart in thy body40 ,thus the resurrection of the dead was conceived1 like that of ,osiris1 not merely as spiritual but also as bodily4 8,they possess their heart1 they possess their senses1 they possess their mouth1 they possess their feet1 they possess their arms1 they possess all their limbs407#cj7 7,m#ae7 ,if we may trust ,egyptian legend1 the trials and contests of the royal house did not cease with the restoration of ,osiris to life and his elevation to the rank of presiding deity in the world of the dead4 ,when ,horus the younger1 the son of ,osiris and ,isis1 was grown to man's estate1 the ghost of his royal and murdered father appeared to him and urged him1 like another ,hamlet1 to avenge the foul unnatural murder upon his wicked uncle4 ,thus encouraged1 the youth attacked the miscreant4 ,the combat was terrific and lasted many days4 ,horus lost an eye in the conflict and ,set suffered a still more serious mutilation4 ,at last ,thoth parted the combatants and healed their wounds2 the eye of ,horus he restored by spitting on it4 ,according to one account the great battle was fought on the twenty-sixth day of the month of ,thoth4 ,foiled in open war1 the artful uncle now took the law of his virtuous nephew4 ,he brought a suit of bastardy against ,horus1 hoping thus to rob him of his inheritance and to get possession of it himself2 nay1 not content with having murdered his good brother1 the unnatural ,set carried his rancour even beyond the grave by accusing the dead ,osiris of certain high crimes and misdemeanours4 ,the case was tried before the supreme court of the gods in the great hall at ,heliopolis4 ,thoth1 the god of wisdom1 pleaded the cause of ,osiris1 and the august judges decided that 8the word of ,osiris was true40 ,moreover1 they pronounced ,horus to be the true-begotten son of his father4 ,so that prince assumed the crown and mounted the throne of the lamented ,osiris4 ,however1 according to another and perhaps later version of the story1 the victory of ,horus over his uncle was by no means so decisive1 and their struggles ended in a compromise1 by which ,horus reigned over the ,delta1 while ,set became king of the upper valley of the ,nile from near ,memphis to the first cataract4 ,be that as it may1 with the accession of ,horus began for the ,egyptians the modern period of the world1 for on his throne all the kings of ,egypt sat as his successors47#ca7 7,m#af7 ,these legends of a contest for the throne of ,egypt may perhaps contain a reminiscence of real dynastical struggles which attended an attempt to change the right of succession from the female to the male line4 ,for under a rule of female kinship the heir to the throne is either the late king's brother1 or the son of the late king's sister1 while under a rule of male kinship the heir to the throne is the late king's son4 ,in the legend of ,osiris the rival heirs are ,set and ,horus1 ,set being the late king's brother1 and ,horus the late king's son2 though ,horus indeed united both claims to the crown1 being the son of the king's sister as well as of the king4 ,a similar attempt to shift the line of succession seems to have given rise to similar contests at ,rome47#cb7 7,m#ag7 ,thus according to what seems to have been the general native tradition ,osiris was a good and beloved king of ,egypt1 who suffered a violent death but rose from the dead and was henceforth worshipped as a deity4 ,in harmony with this tradition he was regularly represented by sculptors and painters in human and regal form as a dead king1 swathed in the wrappings of a mummy1 but wearing on his head a kingly crown and grasping in one of his hands1 which were left free from the bandages1 a kingly sceptre47#cc7 ,two cities above all others were associated with his myth or memory4 ,one of them was ,busiris in ,lower ,egypt1 which claimed to possess his backbone2 the other was ,abydos in ,upper ,egypt1 which gloried in the possession of his head47#cd7 ,encircled by the nimbus of the dead yet living god1 ,abydos1 originally an obscure place1 became from the end of the ,old ,kingdom the holiest spot in ,egypt2 his tomb there would seem to have been to the ,egyptians what the ,church of the ,holy ,sepulchre at ,jerusalem is to ,christians4 ,it was the wish of every pious man that his dead body should rest in hallowed earth near the grave of the glorified ,osiris4 ,few indeed were rich enough to enjoy this inestimable privilege2 for1 apart from the cost of a tomb in the sacred city1 the mere transport of mummies from great distances was both difficult and expensive4 ,yet so eager were many to absorb in death the blessed influence which radiated from the holy sepulchre that they caused their surviving friends to convey their mortal remains to ,abydos1 there to tarry for a short time1 and then to be brought back by river and interred in the tombs which had been made ready for them in their native land4 ,others had cenotaphs built or memorial tablets erected for themselves near the tomb of their dead and risen ,lord1 that they might share with him the bliss of a joyful resurrection47#ce7 7,m#ah7 ,hence from the earliest ages of ,egyptian history ,abydos would seem to have been a city of the dead rather than of the living2 certainly there is no evidence that the place was ever of any political importance47#cf7 ,no less than nine of the most ancient kings of ,egypt known to us were buried here1 for their tombs have been discovered and explored within recent years47#cg7 ,the royal necropolis lies on the edge of the desert about a mile and a half from the temple of ,osiris47#ch7 ,of the graves the oldest is that of ,king ,khent1 the second or third king of the first dynasty4 ,his reign1 which fell somewhere between three thousand four hundred and three thousand two hundred years before our era1 seems to have marked an epoch in the history of ,egypt1 for under him the costume1 the figure drawing1 and the hieroglyphics all assumed the character which they thenceforth preserved to the very end of ,egyptian nationality47#ci7 ,later ages identified him with ,osiris in a more intimate sense than that in which the divine title was lavished on every dead king and indeed on every dead man2 for his tomb was actually converted into the tomb of ,osiris and as such received in great profusion the offerings of the faithful4 ,somewhere between the twenty-second and the twenty-sixth dynasty a massive bier of grey granite was placed in the sepulchral chamber4 ,on it1 cut in high relief1 reposes a shrouded figure of the dead ,osiris4 ,he lies at full length1 with bare and upturned face4 ,on his head is the ,white ,crown of ,upper ,egypt2 in his hands1 which issue from the shroud1 he holds the characteristic emblems of the god1 the sceptre and the scourge4 ,at the four corners of the bier are perched four hawks1 representing the four children of ,horus1 each with their father's banner1 keeping watch over the dead god1 as they kept watch over the four quarters of the world4 ,a fifth hawk seems to have been perched on the middle of the body of ,osiris1 but it had been broken off before the tomb was discovered in recent years1 for only the bird's claws remain in position4 ,finely carved heads of lions1 one at each corner of the bier1 with the claws to match below1 complete the impressive monument4 ,the scene represented is unquestionably the impregnation of ,isis in the form of a hawk by the dead ,osiris2 the ,copts who dismantled the shrine appear to have vented their pious rage on the figure of the hawk ,isis by carrying it off or smashing it4 ,if any doubt could exist as to the meaning of these sculptured figures1 it would be set at rest by the ancient inscriptions attached to them4 ,over against the right shoulder of the shrouded figure1 who lies stretched on the bier1 are carved in hieroglyphics the words1 8,osiris1 the ,good ,being1 true of speech02 and over against the place where the missing hawk perched on the body of the dead god is carved the symbol of ,isis4 ,two relics of the ancient human occupants of the tomb escaped alike the fury of the fanatics and the avarice of the plunderers who pillaged and destroyed it4 ,one of the relics is a human skull1 from which the lower jawbone is missing2 the other is an arm encircled by gorgeous jewelled bracelets of gold1 turquoises1 amethysts1 and dark purple lapis lazuli4 ,the former may be the head of ,king ,khent himself2 the latter is almost certainly the arm of his queen4 ,one of the bracelets is composed of alternate plaques of gold and turquoise1 each ornamented with the figure of a hawk perched on the top of it47#dj7 ,the hawk was the sacred bird or crest of the earliest dynasties of ,egyptian kings4 ,the figure of a hawk was borne before the king as a standard on solemn occasions3 the oldest capital of the country known to us was called ,hawk-town3 there the kings of the first dynasty built a temple to the hawk3 there in modern times has been found a splendid golden head of a hawk dating from the ,ancient ,empire2 and on the life-like statue of ,king ,chephren of the third dynasty we see a hawk with out-spread wings protecting the back of the monarch's head4 ,from the earliest to the latest times of ,egyptian civilization 8the ,hawk0 was the epithet of the king of ,egypt and of the king alone2 it took the first place in the list of his titles47#da7 ,the sanctity of the bird may help us to understand why ,isis took the form of a hawk in order to mate with her dead husband2 why the queen of ,egypt wore on her arm a bracelet adorned with golden hawks2 and why in the holy sepulchre the four sons of ,horus were represented in the likeness of hawks keeping watch over the effigy of their divine grandfather47#db7 7,m#ai7 ,the legend recorded by ,plutarch which associated the dead ,osiris with ,byblus in ,phoenicia7#dc7 is doubtless late and probably untrustworthy4 ,it may have been suggested by the resemblance which the worship of the ,egyptian ,osiris bore to the worship of the ,phoenician ,adonis in that city4 ,but it is possible that the story has no deeper foundation than a verbal misunderstanding4 ,for ,byblus is not only the name of a city1 it is the ,greek word for papyrus2 and as ,isis is said after the death of ,osiris to have taken refuge in the papyrus swamps of the ,delta1 where she gave birth to and reared her son ,horus1 a ,greek writer may perhaps have confused the plant with the city of the same name47#dd7 ,however that may have been1 the association of ,osiris with ,adonis at ,byblus gave rise to a curious tale4 ,it is said that every year the people beyond the rivers of ,ethiopia used to write a letter to the women of ,byblus informing them that the lost and lamented ,adonis was found4 ,this letter they enclosed in an earthen pot1 which they sealed and sent floating down the river to the sea4 ,the waves carried the pot to ,byblus1 where every year it arrived at the time when the ,syrian women were weeping for their dead ,lord4 ,the pot was taken up from the water and opened3 the letter was read2 and the weeping women dried their tears1 because the lost ,adonis was found47#de7 ,,chapter ,,ii4 ,,the ,,official ,,egyptian ,,calendar4 7,m#bj7 ,a useful clue to the original nature of a god or goddess is often furnished by the season at which his or her festival is celebrated4 ,thus1 if the festival falls at the new or the full moon1 there is a certain presumption that the deity thus honoured either is the moon or at least has lunar affinities4 ,if the festival is held at the winter or summer solstice1 we naturally surmise that the god is the sun1 or at all events that he stands in some close relation to that luminary4 ,again1 if the festival coincides with the time of sowing or harvest1 we are inclined to infer that the divinity is an embodiment of the earth or of the corn4 ,these presumptions or inferences1 taken by themselves1 are by no means conclusive2 but if they happen to be confirmed by other indications1 the evidence may be regarded as fairly strong4 7,m#ba7 ,unfortunately1 in dealing with the ,egyptian gods we are in a great measure precluded from making use of this clue4 ,the reason is not that the dates of the festivals are always unknown1 but that they shifted from year to year1 until after a long interval they had revolved through the whole course of the seasons4 ,this gradual revolution of the festal ,egyptian cycle resulted from the employment of a calendar year which neither corresponded exactly to the solar year nor was periodically corrected by intercalation47#df7 ,the solar year is equivalent to about three hundred and sixty-five and a quarter days2 but the ancient ,egyptians1 ignoring the quarter of a day1 reckoned the year at three hundred and sixty-five days only47#dg7 ,thus each of their calendar years was shorter than the true solar year by about a quarter of a day4 ,in four years the deficiency amounted to one whole day2 in forty years it amounted to ten days2 in four hundred years it amounted to a hundred days2 and so it went on increasing until after a lapse of four times three hundred and sixty-five1 or one thousand four hundred and sixty solar years1 the deficiency amounted to three hundred and sixty-five days1 or a whole ,egyptian year4 ,hence one thousand four hundred and sixty solar years1 or their equivalent1 one thousand four hundred and sixty-one ,egyptian years1 formed a period or cycle at the end of which the ,egyptian festivals returned to those points of the solar year at which they had been celebrated in the beginning47#dh7 ,in the meantime they had been held successively on every day of the solar year1 though always on the same day of the calendar4 7,m#bb7 ,thus the official calendar was completely divorced1 except at rare and long intervals1 from what may be called the natural calendar of the shepherd1 the husbandman1 and the sailor--that is1 from the course of the seasons in which the times for the various labours of cattle-breeding1 tillage1 and navigation are marked by the position of the sun in the sky1 the rising or setting of the stars1 the fall of rain1 the growth of pasture1 the ripening of the corn1 the blowing of certain winds1 and so forth4 ,nowhere1 perhaps1 are the events of this natural calendar better marked or more regular in their recurrence than in ,egypt2 nowhere accordingly could their divergence from the corresponding dates of the official calendar be more readily observed4 ,the divergence certainly did not escape the notice of the ,egyptians themselves1 and some of them apparently attempted successfully to correct it4 ,thus we are told that the ,theban priests1 who particularly excelled in astronomy1 were acquainted with the true length of the solar year1 and harmonized the calendar with it by intercalating a day every few1 probably every four1 years47#di7 ,but this scientific improvement was too deeply opposed to the religious conservatism of the ,egyptian nature to win general acceptance4 8,the ,egyptians10 said ,geminus1 a ,greek astronomer writing about #gg ,b4,c41 8are of an opposite opinion and purpose from the ,greeks4 ,for they neither reckon the years by the sun nor the months and days by the moon1 but they observe a peculiar system of their own4 ,they wish1 in fact1 that the sacrifices should not always be offered to the gods at the same time of the year1 but that they should pass through all the seasons of the year1 so that the summer festival should in time be celebrated in winter1 in autumn1 and in spring4 ,for that purpose they employ a year of three hundred and sixty-five days1 composed of twelve months of thirty days each1 with five supplementary days added4 ,but they do not add the quarter of a day for the reason ,i have given--namely1 in order that their festivals may revolve407#ej7 ,so attached1 indeed1 were the ,egyptians to their old calendar1 that the kings at their consecration were led by the priest of ,isis at ,memphis into the holy of holies1 and there made to swear that they would maintain the year of three hundred and sixty-five days without intercalation47#ea7 7,m#bc7 ,the practical inconvenience of a calendar which marked true time only once in about fifteen hundred years might be calmly borne by a submissive ,oriental race like the ancient ,egyptians1 but it naturally proved a stumbling-block to the less patient temperament of their ,european conquerors4 ,accordingly in the reign of ,king ,ptolemy ,,iii4 ,euergetes a decree was passed that henceforth the movable ,egyptian year should be converted into a fixed solar year by the intercalation of one day at the end of every four years1 8in order that the seasons may do their duty perpetually according to the present constitution of the world1 and that it may not happen1 through the shifting of the star by one day in four years1 that some of the public festivals which are now held in the winter should ever be celebrated in the summer1 and that other festivals now held in the summer should hereafter be celebrated in the winter1 as has happened before1 and must happen again if the year of three hundred and sixty-five days be retained40 ,the decree was passed in the year #bci or #bch ,b4,c4 by the high priests1 scribes1 and other dignitaries of the ,egyptian church assembled in convocation at ,canopus2 but we cannot doubt that the measure1 though it embodied native ,egyptian science1 was prompted by the king or his ,macedonian advisers47#eb7 ,this sage attempt to reform the erratic calendar was not permanently successful4 ,the change may indeed have been carried out during the reign of the king who instituted it1 but it was abandoned by the year #aif ,b4,c4 at latest1 as we learn from the celebrated inscription known as the ,rosetta stone1 in which a month of the ,macedonian calendar is equated to the corresponding month of the movable ,egyptian year47#ec7 ,and the testimony of ,geminus1 which ,i have cited1 proves that in the following century the festivals were still revolving in the old style4 7,m#bd7 ,the reform which the ,macedonian king had vainly attempted to impose upon his people was accomplished by the practical ,romans when they took over the administration of the country4 ,the expedient by which they effected the change was a simple one2 indeed it was no other than that to which ,ptolemy ,euergetes had resorted for the same purpose4 ,they merely intercalated one day at the end of every four years1 thus equalizing within a small fraction four calendar years to four solar years4 ,henceforth the official and the natural calendars were in practical agreement4 ,the movable ,egyptian year had been converted into the fixed ,alexandrian year1 as it was called1 which agreed with the ,julian year in length and in its system of intercalation1 though it differed from that year in retaining the twelve equal ,egyptian months and five supplementary days47#ed7 ,but while the new calendar received the sanction of law and regulated the business of government1 the ancient calendar was too firmly established in popular usage to be at once displaced4 ,accordingly it survived for ages side by side with its modern rival47#ee7 ,the spread of ,christianity1 which required a fixed year for the due observance of its festivals1 did much to promote the adoption of the new ,alexandrian style1 and by the beginning of the fifth century the ancient movable year of ,egypt appears to have been not only dead but forgotten47#ef7 ,,chapter ,,iii4 ,,the ,,calendar ,,of ,,the ,,egyptian ,,farmer4 #a4 ,the ,rise and ,fall of the ,nile4 7,m#be7 ,if the ,egyptian farmer of the olden time could thus get no help1 except at the rarest intervals1 from the official or sacerdotal calendar1 he must have been compelled to observe for himself those natural signals which marked the times for the various operations of husbandry4 ,in all ages of which we possess any records the ,egyptians have been an agricultural people1 dependent for their subsistence on the growth of the corn4 ,the cereals which they cultivated were wheat1 barley1 and apparently sorghum 7,holcus sorghum1 ,linnaeus71 the doora of the modern fellaheen47#eg7 ,then as now the whole country1 with the exception of a fringe on the coast of the ,mediterranean1 was almost rainless1 and owed its immense fertility entirely to the annual inundation of the ,nile1 which1 regulated by an elaborate system of dams and canals1 was distributed over the fields1 renewing the soil year by year with a fresh deposit of mud washed down from the great equatorial lakes and the mountains of ,abyssinia4 ,hence the rise of the river has always been watched by the inhabitants with the utmost anxiety2 for if it either falls short of or exceeds a certain height1 dearth and famine are the inevitable consequences47#eh7 ,the water begins to rise early in ,june1 but it is not until the latter half of ,july that it swells to a mighty tide4 ,by the end of ,september the inundation is at its greatest height4 ,the country is now submerged1 and presents the appearance of a sea of turbid water1 from which the towns and villages1 built on higher ground1 rise like islands4 ,for about a month the flood remains nearly stationary1 then sinks more and more rapidly1 till by ,december or ,january the river has returned to its ordinary bed4 ,with the approach of summer the level of the water continues to fall4 ,in the early days of ,june the ,nile is reduced to half its ordinary breadth2 and ,egypt1 scorched by the sun1 blasted by the wind that has blown from the ,sahara for many days1 seems a mere continuation of the desert4 ,the trees are choked with a thick layer of grey dust4 ,a few meagre patches of vegetables1 watered with difficulty1 struggle painfully for existence in the immediate neighbourhood of the villages4 ,some appearance of verdure lingers beside the canals and in the hollows from which the moisture has not wholly evaporated4 ,the plain appears to pant in the pitiless sunshine1 bare1 dusty1 ash-coloured1 cracked and seamed as far as the eye can see with a network of fissures4 ,from the middle of ,april till the middle of ,june the land of ,egypt is but half alive1 waiting for the new ,nile47#ei7 7,m#bf7 ,for countless ages this cycle of natural events has determined the annual labours of the ,egyptian husbandman4 ,the first work of the agricultural year is the cutting of the dams which have hitherto prevented the swollen river from flooding the canals and the fields4 ,this is done1 and the pent-up waters released on their beneficent mission1 in the first half of ,august47#fj7 ,in ,november1 when the inundation has subsided1 wheat1 barley1 and sorghum are sown4 ,the time of harvest varies with the district1 falling about a month later in the north than in the south4 ,in ,upper or ,southern ,egypt barley is reaped at the beginning of ,march1 wheat at the beginning of ,april1 and sorghum about the end of that month47#fa7 7,m#bg7 ,it is natural to suppose that these various events of the agricultural year were celebrated by the ,egyptian farmer with some simple religious rites designed to secure the blessing of the gods upon his labours4 ,these rustic ceremonies he would continue to perform year after year at the same season1 while the solemn festivals of the priests continued to shift1 with the shifting calendar1 from summer through spring to winter1 and so backward through autumn to summer4 ,the rites of the husbandman were stable because they rested on direct observation of nature3 the rites of the priest were unstable because they were based on a false calculation4 ,yet many of the priestly festivals may have been nothing but the old rural festivals disguised in the course of ages by the pomp of sacerdotalism and severed1 by the error of the calendar1 from their roots in the natural cycle of the seasons4 #b4 ,rites of ,irrigation4 7,m#bh7 ,these conjectures are confirmed by the little we know both of the popular and of the official ,egyptian religion4 ,thus we are told that the ,egyptians held a festival of ,isis at the time when the ,nile began to rise4 ,they believed that the goddess was then mourning for the lost ,osiris1 and that the tears which dropped from her eyes swelled the impetuous tide of the river47#fb7 ,hence in ,egyptian inscriptions ,isis is spoken of as she 8who maketh the ,nile to swell and overflow1 who maketh the ,nile to swell in his season407#fc7 ,similarly the ,toradjas of ,central ,celebes imagine that showers of rain are the tears shed by the compassionate gods in weeping for somebody who is about to die2 a shower in the morning is to them an infallible omen of death47#fd7 ,however1 an uneasy suspicion would seem to have occurred to the ,egyptians that perhaps after all the tears of the goddess might not suffice of themselves to raise the water to the proper level2 so in the time of ,rameses ,,ii4 the king used on the first day of the flood to throw into the ,nile a written order commanding the river to do its duty1 and the submissive stream never failed to obey the royal mandate47#fe7 ,yet the ancient belief survives in a modified form to this day4 ,for the ,nile1 as we saw1 begins to rise in ,june about the time of the summer solstice1 and the people still attribute its increased volume to a miraculous drop which falls into the river on the night of the seventeenth of the month4 ,the charms and divinations which they practise on that mystic night in order to ascertain the length of their own life and to rid the houses of bugs may well date from a remote antiquity47#ff7 ,now if ,osiris was in one of his aspects a god of the corn1 nothing could be more natural than that he should be mourned at midsummer4 ,for by that time the harvest was past1 the fields were bare1 the river ran low1 life seemed to be suspended1 the corn-god was dead4 ,at such a moment people who saw the handiwork of divine beings in all the operations of nature might well trace the swelling of the sacred stream to the tears shed by the goddess at the death of the beneficent corn-god her husband4 7,m#bi7 ,and the sign of the rising waters on earth was accompanied by a sign in heaven4 ,for in the early days of ,egyptian history1 some three or four thousand years before the beginning of our era1 the splendid star of ,sirius1 the brightest of all the fixed stars1 appeared at dawn in the east just before sunrise about the time of the summer solstice1 when the ,nile begins to rise47#fg7 ,the ,egyptians called it ,sothis1 and regarded it as the star of ,isis17#fh7 just as the ,babylonians deemed the planet ,venus the star of ,astarte4 ,to both peoples apparently the brilliant luminary in the morning sky seemed the goddess of life and love come to mourn her departed lover or spouse and to wake him from the dead4 ,hence the rising of ,sirius marked the beginning of the sacred ,egyptian year17#fi7 and was regularly celebrated by a festival which did not shift with the shifting official year47#gj7 ,the first day of the first month ,thoth was theoretically supposed to date from the heliacal rising of the bright star1 and in all probability it really did so when the official or civil year of three hundred and sixty-five days was first instituted4 ,but the miscalculation which has been already explained7#ga7 had the effect of making the star to shift its place in the calendar by one day in four years4 ,thus if ,sirius rose on the first of ,thoth in one year1 it would rise on the second of ,thoth four years afterwards1 on the third of ,thoth eight years afterwards1 and so on until after the lapse of a ,siriac or ,sothic period of fourteen hundred and sixty solar years the first of ,thoth again coincided with the heliacal rising of ,sirius47#gb7 ,this observation of the gradual displacement of the star in the calendar has been of the utmost importance for the progress of astronomy1 since it led the ,egyptians directly to the determination of the approximately true length of the solar year and thus laid the basis of our modern calendar2 for the ,julian calendar1 which we owe to ,caesar1 was founded on the ,egyptian theory1 though not on the ,egyptian practice47#gc7 ,it was therefore a fortunate moment for the world when some pious ,egyptian1 thousands of years ago1 identified for the first time the bright star of ,sirius with his goddess2 for the identification induced his countrymen to regard the heavenly body with an attention which they would never have paid to it if they had known it to be nothing but a world vastly greater than our own and separated from it by an inconceivable1 if not immeasurable1 abyss of space4 7,m#cj7 ,the cutting of the dams and the admission of the water into the canals and fields is a great event in the ,egyptian year4 ,at ,cairo the operation generally takes place between the sixth and the sixteenth of ,august1 and till lately was attended by ceremonies which deserve to be noticed1 because they were probably handed down from antiquity4 ,an ancient canal1 known by the name of the ,khalj1 formerly passed through the native town of ,cairo4 ,near its entrance the canal was crossed by a dam of earth1 very broad at the bottom and diminishing in breadth upwards1 which used to be constructed before or soon after the ,nile began to rise4 ,in front of the dam1 on the side of the river1 was reared a truncated cone of earth called the 'arooseh or 8bride10 on the top of which a little maize or millet was generally sown4 ,this 8bride0 was commonly washed down by the rising tide a week or a fortnight before the cutting of the dam4 ,tradition runs that the old custom was to deck a young virgin in gay apparel and throw her into the river as a sacrifice to obtain a plentiful inundation47#gd7 ,certainly human sacrifices were offered for a similar purpose by the ,wajagga of ,german ,east ,africa down to recent years4 ,these people irrigate their fields by means of skilfully constructed channels1 through which they conduct the water of the mountain brooks and rivers to the thirsty land4 ,they imagine that the spirits of their forefathers dwell in the rocky basins of these rushing streams1 and that they would resent the withdrawal of the water to irrigate the fields if compensation were not offered to them4 ,the water-rate paid to them consisted of a child1 uncircumcised and of unblemished body1 who was decked with ornaments and bells and thrown into the river to drown1 before they ventured to draw off the water into the irrigation channel4 ,having thrown him in1 his executioners shewed a clean pair of heels1 because they expected the river to rise in flood at once on receipt of the water-rate47#ge7 ,in similar circumstances the ,njamus of ,british ,east ,africa sacrifice a sheep before they let the water of the stream flow into the ditch or artificial channel4 ,the fat1 dung1 and blood of the animal are sprinkled at the mouth of the ditch and in the water2 thereupon the dam is broken down and the stream pours into the ditch4 ,the sacrifice may only be offered by a man of the ,il ,mayek clan1 and for two days afterwards he wears the skin of the beast tied round his head4 ,no one may quarrel with this man while the water is irrigating the crops1 else the people believe that the water would cease to flow in the ditch2 more than that1 if the men of the ,il ,mayek clan were angry and sulked for ten days1 the water would dry up permanently for that season4 ,hence the ,il ,mayek clan enjoys great consideration in the tribe1 since the crops are thought to depend on their good will and good offices4 ,ten elders assist at the sacrifice of the sheep1 though they may take no part in it4 ,they must all be of a particular age2 and after the ceremony they may not cohabit with their wives until harvest1 and they are obliged to sleep at night in their granaries4 ,curiously enough1 too1 while the water is irrigating the fields1 nobody may kill waterbuck1 eland1 oryx1 zebra1 rhinoceros1 or hippopotamus4 ,anybody caught red-handed in the act of breaking this game-law would at once be cast out of the village47#gf7 7,m#ca7 ,whether the 8bride0 who used to figure at the ceremony of cutting the dam in ,cairo was ever a live woman or not1 the intention of the practice appears to have been to marry the river1 conceived as a male power1 to his bride the corn-land1 which was soon to be fertilized by his water4 ,the ceremony was therefore a charm to ensure the growth of the crops4 ,as such it probably dated1 in one form or another1 from ancient times4 ,dense crowds assembled to witness the cutting of the dam4 ,the operation was performed before sunrise1 and many people spent the preceding night on the banks of the canal or in boats lit with lamps on the river1 while fireworks were displayed and guns discharged at frequent intervals4 ,before sunrise a great number of workmen began to cut the dam1 and the task was accomplished about an hour before the sun appeared on the horizon4 ,when only a thin ridge of earth remained1 a boat with an officer on board was propelled against it1 and breaking through the slight barrier descended with the rush of water into the canal4 ,the ,governor of ,cairo flung a purse of gold into the boat as it passed4 ,formerly the custom was to throw money into the canal4 ,the populace used to dive after it1 and several lives were generally lost in the scramble47#gg7 ,this practice also would seem to have been ancient1 for ,seneca tells us that at a place called the ,veins of the ,nile1 not far from ,philae1 the priests used to cast money and offerings of gold into the river at a festival which apparently took place at the rising of the water47#gh7 ,at ,cairo the time-honoured ceremony came to an end in #ahig1 when the old canal was filled up4 ,an electric tramway now runs over the spot where for countless ages crowds of worshippers or holiday-makers had annually assembled to witness the marriage of the ,nile47#gi7 #c4 ,rites of ,sowing4 7,m#cb7 ,the next great operation of the agricultural year in ,egypt is the sowing of the seed in ,november1 when the water of the inundation has retreated from the fields4 ,with the ,egyptians1 as with many peoples of antiquity1 the committing of the seed to the earth assumed the character of a solemn and mournful rite4 ,on this subject ,i will let ,plutarch speak for himself4 8,what10 he asks1 8are we to make of the gloomy1 joyless1 and mournful sacrifices1 if it is wrong either to omit the established rites or to confuse and disturb our conceptions of the gods by absurd suspicions8 ,for the ,greeks also perform many rites which resemble those of the ,egyptians and are observed about the same time4 ,thus at the festival of the ,thesmophoria in ,athens women sit on the ground and fast4 ,and the ,boeotians open the vaults of the ,sorrowful ,one17#hj7 naming that festival sorrowful because ,demeter is sorrowing for the descent of the ,maiden4 ,the month is the month of sowing about the setting of the ,pleiades47#ha7 ,the ,egyptians call it ,athyr1 the ,athenians ,pyanepsion1 the ,boeotians the month of ,demeter4 ,theopompus informs us that the western peoples consider and call the winter ,cronus1 the summer ,aphrodite1 and the spring ,persephone1 and they believe that all things are brought into being by ,cronus and ,aphrodite4 ,the ,phrygians imagine that the god sleeps in winter and wakes in summer1 and accordingly they celebrate with ,bacchic rites the putting him to bed in winter and his awakening in summer4 ,the ,paphlagonians allege that he is bound fast and shut up in winter1 but that he stirs and is set free in spring4 ,and the season furnishes a hint that the sadness is for the hiding of those fruits of the earth which the ancients esteemed1 not indeed gods1 but great and necessary gifts bestowed by the gods in order that men might not lead the life of savages and of wild beasts4 ,for it was that time of year when they saw some of the fruits vanishing and falling from the trees1 while they sowed others grudgingly and with difficulty1 scraping the earth with their hands and huddling it up again1 on the uncertain chance that what they deposited in the ground would ever ripen and come to maturity4 ,thus they did in many respects like those who bury and mourn their dead4 ,and just as we say that a purchaser of ,plato's books purchases ,plato1 or that an actor who plays the comedies of ,menander plays ,menander1 so the men of old did not hesitate to call the gifts and products of the gods by the names of the gods themselves1 thereby honouring and glorifying the things on account of their utility4 ,but in after ages simple folk in their ignorance applied to the gods statements which only held true of the fruits of the earth1 and so they came not merely to say but actually to believe that the growth and decay of plants1 on which they subsisted17#hb7 were the birth and the death of gods4 ,thus they fell into absurd1 immoral1 and confused ways of thinking1 though all the while the absurdity of the fallacy was manifest4 ,hence ,xenophanes of ,colophon declared that if the ,egyptians deemed their gods divine they should not weep for them1 and that if they wept for them they should not deem them divine4 #8,for it is ridiculous1' said he1 #8to lament and pray that the fruits would be good enough to grow and ripen again in order that they may again be eaten and lamented4' ,but he was wrong1 for though the lamentations are for the fruits1 the prayers are addressed to the gods1 as the causes and givers of them1 that they would be pleased to make fresh fruits to spring up instead of those that perish407#hc7 7,m#cc7 ,in this interesting passage ,plutarch expresses his belief that the worship of the fruits of the earth was the result of a verbal misapprehension or disease of language1 as it has been called by a modern school of mythologists1 who explain the origin of myths in general on the same easy principle of metaphors misunderstood4 ,primitive man1 on ,plutarch's theory1 firmly believed that the fruits of the earth on which he subsisted were not themselves gods but merely the gifts of the gods1 who were the real givers of all good things4 ,yet at the same time men were in the habit of bestowing on these divine products the names of their divine creators1 either out of gratitude or merely for the sake of brevity1 as when we say that a man has bought a ,shakespeare or acted ,molire1 when we mean that he has bought the works of ,shakespeare or acted the plays of ,molire4 ,this abbreviated mode of expression was misunderstood in later times1 and so people came to look upon the fruits of the earth as themselves divine instead of as being the work of divinities3 in short1 they mistook the creature for the creator4 ,in like manner ,plutarch would explain the ,egyptian worship of animals as reverence done not so much to the beasts themselves as to the great god who displays the divine handiwork in sentient organisms even more than in the most beautiful and wonderful works of inanimate nature47#hd7 7,m#cd7 ,the comparative study of religion has proved that these theories of ,plutarch are an inversion of the truth4 ,fetishism1 or the view that the fruits of the earth and things in general are divine or animated by powerful spirits1 is not1 as ,plutarch imagined1 a late corruption of a pure and primitive theism1 which regarded the gods as the creators and givers of all good things4 ,on the contrary1 fetishism is early and theism is late in the history of mankind4 ,in this respect ,xenophanes1 whom ,plutarch attempts to correct1 displayed a much truer insight into the mind of the savage4 ,to weep crocodile tears over the animals and plants which he kills and eats1 and to pray them to come again in order that they may be again eaten and again lamented--this may seem absurd to us1 but it is precisely what the savage does4 ,and from his point of view the proceeding is not at all absurd but perfectly rational and well calculated to answer his ends4 ,for he sincerely believes that animals and fruits are tenanted by spirits who can harm him if they please1 and who cannot but be put to considerable inconvenience by that destruction of their bodies which is unfortunately inseparable from the processes of mastication and digestion4 ,what more natural1 therefore1 than that the savage should offer excuses to the beasts and the fruits for the painful necessity he is under of consuming them1 and that he should endeavour to alleviate their pangs by soft words and an air of respectful sympathy1 in order that they may bear him no grudge1 and may in due time come again to be again eaten and again lamented8 ,judged by the standard of primitive manners the attitude of the walrus to the oysters was strictly correct3-- 8#8,i weep for you1' the ,walrus said3 #8,i deeply sympathize4' ,with sobs and tears he sorted out ,those of the largest size1 ,holding his pocket-handkerchief ,before his streaming eyes40 7,m#ce7 ,many examples of such hypocritical lamentations for animals1 drawn not from the fancy of a playful writer but from the facts of savage life1 could be cited47#he7 ,here ,i shall quote the general statement of a writer on the ,indians of ,british ,columbia1 because it covers the case of vegetable as well as of animal food4 ,after describing the respectful welcome accorded by the ,stlatlum ,indians to the first 8sock-eye0 salmon which they have caught in the season1 he goes on3 8,the significance of these ceremonies is easy to perceive when we remember the attitude of the ,indians towards nature generally1 and recall their myths relating to the salmon1 and their coming to their rivers and streams4 ,nothing that the ,indian of this region eats is regarded by him as mere food and nothing more4 ,not a single plant1 animal1 or fish1 or other object upon which he feeds1 is looked upon in this light1 or as something he has secured for himself by his own wit and skill4 ,he regards it rather as something which has been voluntarily and compassionately placed in his hands by the goodwill and consent of the 'spirit' of the object itself1 or by the intercession and magic of his culture-heroes2 to be retained and used by him only upon the fulfilment of certain conditions4 ,these conditions include respect and reverent care in the killing or plucking of the animal or plant and proper treatment of the parts he has no use for1 such as the bones1 blood1 and offal2 and the depositing of the same in some stream or lake1 so that the object may by that means renew its life and physical form4 ,the practices in connection with the killing of animals and the gathering of plants and fruits all make this quite clear1 and it is only when we bear this attitude of the savage towards nature in mind that we can hope to rightly understand the motives and purposes of many of his strange customs and beliefs407#hf7 7,m#cf7 ,we can now understand why among many peoples of antiquity1 as ,plutarch tells us1 the time of sowing was a time of sorrow4 ,the laying of the seed in the earth was a burial of the divine element1 and it was fitting that like a human burial it should be performed with gravity and the semblance1 if not the reality1 of sorrow4 ,yet they sorrowed not without hope1 perhaps a sure and certain hope1 that the seed which they thus committed with sighs and tears to the ground would yet rise from the dust and yield fruit a hundredfold to the reaper4 8,they that sow in tears shall reap in joy4 ,he that goeth forth and weepeth1 bearing precious seed1 shall doubtless come again with rejoicing1 bringing his sheaves with him407#hg7 #d4 ,rites of ,harvest4 7,m#cg7 ,the ,egyptian harvest1 as we have seen1 falls not in autumn but in spring1 in the months of ,march1 ,april1 and ,may4 ,to the husbandman the time of harvest1 at least in a good year1 must necessarily be a season of joy3 in bringing home his sheaves he is requited for his long and anxious labours4 ,yet if the old ,egyptian farmer felt a secret joy at reaping and garnering the grain1 it was essential that he should conceal the natural emotion under an air of profound dejection4 ,for was he not severing the body of the corn-god with his sickle and trampling it to pieces under the hoofs of his cattle on the threshing-floor87#hh7 ,accordingly we are told that it was an ancient custom of the ,egyptian corn-reapers to beat their breasts and lament over the first sheaf cut1 while at the same time they called upon ,isis47#hi7 ,the invocation seems to have taken the form of a melancholy chant1 to which the ,greeks gave the name of ,maneros4 ,similar plaintive strains were chanted by corn-reapers in ,phoenicia and other parts of ,western ,asia47#ij7 ,probably all these doleful ditties were lamentations for the corn-god killed by the sickles of the reapers4 ,in ,egypt the slain deity was ,osiris1 and the name ,maneros applied to the dirge appears to be derived from certain words meaning 8,come to thy house10 which often occur in the lamentations for the dead god47#ia7 7,m#ch7 ,ceremonies of the same sort have been observed by other peoples1 probably for the same purpose4 ,thus we are told that among all vegetables corn 7selu71 by which is apparently meant maize1 holds the first place in the household economy and the ceremonial observance of the ,cherokee ,indians1 who invoke it under the name of 8the ,old ,woman0 in allusion to a myth that it sprang from the blood of an old woman killed by her disobedient sons4 8,much ceremony accompanied the planting and tending of the crop4 ,seven grains1 the sacred number1 were put into each hill1 and these were not afterwards thinned out4 ,after the last working of the crop1 the priest and an assistant--generally the owner of the field--went into the field and built a small enclosure in the centre4 ,then entering it1 they seated themselves upon the ground1 with heads bent down1 and while the assistant kept perfect silence the priest1 with rattle in hand1 sang songs of invocation to the spirit of the corn4 ,soon1 according to the orthodox belief1 a loud rustling would be heard outside1 which they would know was caused by the #8,old ,woman' bringing the corn into the field1 but neither must look up until the song was finished4 ,this ceremony was repeated on four successive nights1 after which no one entered the field for seven other nights1 when the priest himself went in1 and1 if all the sacred regulations had been properly observed1 was rewarded by finding young ears upon the stalks4 ,the corn ceremonies could be performed by the owner of the field himself1 provided he was willing to pay a sufficient fee to the priest in order to learn the songs and ritual4 ,care was always taken to keep a clean trail from the field to the house1 so that the corn might be encouraged to stay at home and not go wandering elsewhere4 ,most of these customs have now fallen into disuse excepting among the old people1 by many of whom they are still religiously observed4 ,another curious ceremony1 of which even the memory is now almost forgotten1 was enacted after the first working of the corn1 when the owner or priest stood in succession at each of the four corners of the field and wept and wailed loudly4 ,even the priests are now unable to give a reason for this performance1 which may have been a lament for the bloody death of ,selu10 the ,old ,woman of the ,corn47#ib7 ,in these ,cherokee practices the lamentations and the invocations of the ,old ,woman of the ,corn resemble the ancient ,egyptian customs of lamenting over the first corn cut and calling upon ,isis1 herself probably in one of her aspects an ,old ,woman of the ,corn4 ,further1 the ,cherokee precaution of leaving a clear path from the field to the house resembles the ,egyptian invitation to ,osiris1 8,come to thy house40 ,so in the ,east ,indies to this day people observe elaborate ceremonies for the purpose of bringing back the ,soul of the ,rice from the fields to the barn47#ic7 ,the ,nandi of ,british ,east ,africa perform a ceremony in ,september when the eleusine grain is ripening4 ,every woman who owns a plantation goes out with her daughters into the cornfields and makes a bonfire of the branches and leaves of certain trees 7the ,solanum campylanthum and ,lantana salvifolia74 ,after that they pluck some of the eleusine1 and each of them puts one grain in her necklace1 chews another and rubs it on her forehead1 throat1 and breast4 8,no joy is shown by the womenfolk on this occasion1 and they sorrowfully cut a basketful of the corn which they take home with them and place in the loft to dry407#id7 7,m#ci7 ,just as the ,egyptians lamented at cutting the corn1 so the ,karok ,indians of ,california lament at hewing the sacred wood for the fire in the assembly-room4 ,the wood must be cut from a tree on the top of the highest hill4 ,in lopping off the boughs the ,indian weeps and sobs piteously1 shedding real tears1 and at the top of the tree he leaves two branches and a top-knot1 resembling a man's head and outstretched arms4 ,having descended from the tree1 he binds the wood in a faggot and carries it back to the assembly-room1 blubbering all the way4 ,if he is asked why he thus weeps at cutting and fetching the sacred fuel1 he will either give no answer or say simply that he does it for luck47#ie7 ,we may suspect that his real motive is to appease the wrath of the tree-spirit1 many of whose limbs he has amputated1 though he took care to leave him two arms and a head4 7,m#dj7 ,the conception of the corn-spirit as old and dead at harvest is very clearly embodied in a custom observed by the ,arabs of ,moab4 ,when the harvesters have nearly finished their task and only a small corner of the field remains to be reaped1 the owner takes a handful of wheat tied up in a sheaf4 ,a hole is dug in the form of a grave1 and two stones are set upright1 one at the head and the other at the foot1 just as in an ordinary burial4 ,then the sheaf of wheat is laid at the bottom of the grave1 and the sheikh pronounces these words1 8,the old man is dead40 ,earth is afterwards thrown in to cover the sheaf1 with a prayer1 8,may ,allah bring us back the wheat of the dead407#if7 ,,chapter ,,iv4 ,,the ,,official ,,festivals ,,of ,,osiris4 #a4 ,the ,festival at ,sais4 7,m#da7 ,such1 then1 were the principal events of the farmer's calendar in ancient ,egypt1 and such the simple religious rites by which he celebrated them4 ,but we have still to consider the ,osirian festivals of the official calendar1 so far as these are described by ,greek writers or recorded on the monuments4 ,in examining them it is necessary to bear in mind that on account of the movable year of the old ,egyptian calendar the true or astronomical dates of the official festivals must have varied from year to year1 at least until the adoption of the fixed ,alexandrian year in #cj ,b4,c4 ,from that time onward1 apparently1 the dates of the festivals were determined by the new calendar1 and so ceased to rotate throughout the length of the solar year4 ,at all events ,plutarch1 writing about the end of the first century1 implies that they were then fixed1 not movable2 for though he does not mention the ,alexandrian calendar1 he clearly dates the festivals by it47#ig7 ,moreover1 the long festal calendar of ,esne1 an important document of the ,imperial age1 is obviously based on the fixed ,alexandrian year2 for it assigns the mark for ,new ,year's ,day to the day which corresponds to the twenty-ninth of ,august1 which was the first day of the ,alexandrian year1 and its references to the rising of the ,nile1 the position of the sun1 and the operations of agriculture are all in harmony with this supposition47#ih7 ,thus we may take it as fairly certain that from #cj ,b4,c4 onwards the ,egyptian festivals were stationary in the solar year4 7,m#db7 ,herodotus tells us that the grave of ,osiris was at ,sais in ,lower ,egypt1 and that there was a lake there upon which the sufferings of the god were displayed as a mystery by night47#ii7 ,this commemoration of the divine passion was held once a year3 the people mourned and beat their breasts at it to testify their sorrow for the death of the god2 and an image of a cow1 made of gilt wood with a golden sun between its horns1 was carried out of the chamber in which it stood the rest of the year47#ajj7 ,the cow no doubt represented ,isis herself1 for cows were sacred to her1 and she was regularly depicted with the horns of a cow on her head17#aja7 or even as a woman with the head of a cow47#ajb7 ,it is probable that the carrying out of her cow-shaped image symbolized the goddess searching for the dead body of ,osiris2 for this was the native ,egyptian interpretation of a similar ceremony observed in ,plutarch's time about the winter solstice1 when the gilt cow was carried seven times round the temple47#ajc7 ,a great feature of the festival was the nocturnal illumination4 ,people fastened rows of oil-lamps to the outside of their houses1 and the lamps burned all night long4 ,the custom was not confined to ,sais1 but was observed throughout the whole of ,egypt47#ajd7 ,this universal illumination of the houses on one night of the year suggests that the festival may have been a commemoration not merely of the dead ,osiris but of the dead in general1 in other words1 that it may have been a night of ,all ,souls47#aje7 ,for it is a widespread belief that the souls of the dead revisit their old homes on one night of the year2 and on that solemn occasion people prepare for the reception of the ghosts by laying out food for them to eat1 and lighting lamps to guide them on their dark road from and to the grave4 ,the following instances will illustrate the custom4 #b4 ,feasts of ,all ,souls4 7,m#dc7 ,the ,esquimaux of ,st4 ,michael and the lower ,yukon ,river in ,alaska hold a festival of the dead every year at the end of ,november or the beginning of ,december1 as well as a greater festival at intervals of several years4 ,at these seasons1 food1 drink1 and clothes are provided for the returning ghosts in the kashim or clubhouse of the village1 which is illuminated with oil lamps4 ,every man or woman who wishes to honour a dead friend sets up a lamp on a stand in front of the place which the deceased used to occupy in the clubhouse4 ,these lamps1 filled with seal oil1 are kept burning day and night till the festival is over4 ,they are believed to light the shades on their return to their old home and back again to the land of the dead4 ,if any one fails to put up a lamp in the clubhouse and to keep it burning1 the shade whom he or she desires to honour could not find its way to the place and so would miss the feast4 ,on the eve of the festival the nearest male relation goes to the grave and summons the ghost by planting there a small model of a seal spear or of a wooden dish1 according as the deceased was a man or a woman4 ,the badges of the dead are marked on these implements4 ,when all is ready1 the ghosts gather in the fire-pit under the clubhouse1 and ascending through the floor at the proper moment take possession of the bodies of their namesakes1 to whom the offerings of food1 drink1 and clothing are made for the benefit of the dead4 ,thus each shade obtains the supplies he needs in the other world4 ,the dead who have none to make offerings to them are believed to suffer great destitution4 ,hence the ,esquimaux fear to die without leaving behind them some one who will sacrifice to their spirits1 and childless people generally adopt children lest their shades should be forgotten at the festivals4 ,when a person has been much disliked1 his ghost is sometimes purposely ignored1 and that is deemed the severest punishment that could be inflicted upon him4 ,after the songs of invitation to the dead have been sung1 the givers of the feast take a small portion of food from every dish and cast it down as an offering to the shades2 then each pours a little water on the floor so that it runs through the cracks4 ,in this way they believe that the spiritual essence of all the food and water is conveyed to the souls4 ,the remainder of the food is afterwards distributed among the people present1 who eat of it heartily4 ,then with songs and dances the feast comes to an end1 and the ghosts are dismissed to their own place4 ,dances form a conspicuous feature of the great festival of the dead1 which is held every few years4 ,the dancers dance not only in the clubhouse but also at the graves and on the ice1 if the deceased met their death by drowning47#ajf7 ,the ,indians of ,california used to observe annual ceremonies of mourning for the dead17#ajg7 at some of which the souls of the departed were represented by living persons4 ,ten or more men would prepare themselves to play the part of the ghosts by fasting for several days1 especially by abstaining from flesh4 ,disguised with paint and soot1 adorned with feathers and grasses1 they danced and sang in the village or rushed about in the forest by night with burning torches in their hands4 ,after a time they presented themselves to the relations of the deceased1 who looked upon these maskers as in very truth their departed friends and received them accordingly with an outburst of lamentation1 the old women scratching their own faces and smiting their breasts with stones in token of mourning4 ,these masquerades were generally held in ,february4 ,during their continuance a strict fast was observed in the village47#ajh7 ,among the ,konkaus of ,california the dance of the dead is always held about the end of ,august and marks their ,new ,year's ,day4 ,they collect a large quantity of food1 clothing1 baskets1 ornaments1 and whatever else the spirits are supposed to need in the other world4 ,these they hang on a semicircle of boughs or small trees1 cut and set in the ground leafless4 ,in the centre burns a great fire1 and hard by are the graves4 ,the ceremony begins at evening and lasts till daybreak4 ,as darkness falls1 men and women sit on the graves and wail for the dead of the year4 ,then they dance round the fire with frenzied yells and whoops1 casting from time to time the offerings into the flames4 ,all must be consumed before the first faint streaks of dawn glimmer in the ,east47#aji7 ,the ,choctaws used to have a great respect for their dead4 ,they did not bury their bodies but laid them on biers made of bark and supported by forked sticks about fifteen feet high4 ,when the worms had consumed the flesh1 the skeleton was dismembered1 any remains of muscles and sinews were buried1 and the bones were deposited in a box1 the skull being reddened with ochre4 ,the box containing the bones was then carried to the common burial ground4 ,in the early days of ,november the tribe celebrated a great festival which they called the ,festival of the ,dead or of the ,souls2 every family then gathered in the common burial ground1 and there with weeping and lamentation visited the boxes which contained the mouldering relics of their dead4 ,on returning from the graveyard they held a great banquet1 which ended the festival47#aaj7 ,some of the ,pueblo ,indians of ,new ,mexico 8believe that on a certain day 7in ,august1 ,i think7 the dead rise from their graves and flit about the neighbouring hills1 and on that day all who have lost friends carry out quantities of corn1 bread1 meat1 and such other good things of this life as they can obtain1 and place them in the haunts frequented by the dead1 in order that the departed spirits may once more enjoy the comforts of this nether world4 ,they have been encouraged in this belief by the priests1 who were in the habit of sending out and appropriating to themselves all these things1 and then making the poor simple ,indians believe that the dead had eaten them407#aaa7 7,m#dd7 ,the ,miztecs of ,mexico believed that the souls of the dead came back in the twelfth month of every year1 which corresponded to our ,november4 ,on this day of ,all ,souls the houses were decked out to welcome the spirits4 ,jars of food and drink were set on a table in the principal room1 and the family went forth with torches to meet the ghosts and invite them to enter4 ,then returning themselves to the house they knelt around the table1 and with eyes bent on the ground prayed the souls to accept of the offerings and to procure the blessings of the gods upon the family4 ,thus they remained on bended knees and with downcast eyes till the morning1 not daring to look at the table lest they should offend the spirits by spying on them at their meal4 ,with the first beams of the sun they rose1 glad at heart4 ,the jars of food which had been presented to the dead were given to the poor or deposited in a secret place47#aab7 ,the ,indians of ,santiago ,tepehuacan believe that the souls of their dead return to them on the night of the eighteenth of ,october1 the festival of ,st4 ,luke1 and they sweep the roads in order that the ghosts may find them clean on their passage47#aac7 7,m#de7 ,again1 the natives of ,sumba1 an ,east ,indian island1 celebrate a ,new ,year's festival1 which is at the same time a festival of the dead4 ,the graves are in the middle of the village1 and at a given moment all the people repair to them and raise a loud weeping and wailing4 ,then after indulging for a short time in the national pastimes they disperse to their houses1 and every family calls upon its dead to come back4 ,the ghosts are believed to hear and accept the invitation4 ,accordingly betel and areca nuts are set out for them4 ,victims1 too1 are sacrificed in front of every house1 and their hearts and livers are offered with rice to the dead4 ,after a decent interval these portions are distributed amongst the living1 who consume them and banquet gaily on flesh and rice1 a rare event in their frugal lives4 ,then they play1 dance1 and sing to their heart's content1 and the festival which began so lugubriously ends by being the merriest of the year4 ,a little before daybreak the invisible guests take their departure4 ,all the people turn out of their houses to escort them a little way4 ,holding in one hand the half of a coco-nut1 which contains a small packet of provisions for the dead1 and in the other hand a piece of smouldering wood1 they march in procession1 singing a drawling song to the accompaniment of a gong and waving the lighted brands in time to the music4 ,so they move through the darkness till with the last words of the song they throw away the coco-nuts and the brands in the direction of the spirit-land1 leaving the ghosts to wend their way thither1 while they themselves return to the village47#aad7 7,m#df7 ,in ,kiriwina1 one of the ,trobriand ,islands1 to the east of ,new ,guinea1 the spirits of the ancestors are believed to revisit their native village in a body once a year after the harvest has been got in4 ,at this time the men perform special dances1 the people openly display their valuables1 spread out on platforms1 and great feasts are made for the spirits4 ,on a certain night1 when the moon is at the full1 all the people raise a great shout and so drive away the spirits to the spirit land47#aae7 ,the ,sea ,dyaks of ,borneo celebrate a great festival in honour of the dead at irregular intervals1 it may be one or more years after the death of a particular person4 ,all who have died since the last feast was held1 and have not yet been honoured by such a celebration1 are remembered at this time2 hence the number of persons commemorated may be great1 especially if many years have elapsed since the last commemoration service4 ,the preparations last many weeks3 food and drink and all other necessaries are stored in plenty1 and the whole neighbourhood for miles round is invited to attend4 ,on the eve of the feast the women take bamboo splints and fashion out of them little models of various useful articles1 and these models are hung over the graves for the use of the dead in the other world4 ,if the feast is held in honour of a man1 the things manufactured in his behoof will take the form of a bamboo gun1 a shield1 a war-cap1 and so on2 if it is a woman who is commemorated1 little models of a loom1 a fish-basket1 a winnowing-fan and such like things will be provided for her spirit2 and if it is a child for whom the rite is performed1 toys of various kinds will be made ready for the childish ghost4 ,finally1 to stay the appetite of ghosts who may be too sharp-set to wait for the formal banquet in the house1 a supply of victuals is very considerately placed outside the house on which the hungry spirits may fall to without delay4 ,the dead arrive in a boat from the other world2 for living ,dyaks generally travel by river1 from which it necessarily follows that ,dyak ghosts do so likewise4 ,the ship in which the ghostly visitors voyage to the land of the living is not much to look at1 being in appearance nothing but a tiny boat made out of a bamboo which has been used to cook rice4 ,even this is not set floating on the river but is simply thrown away under the house4 ,yet through the incantations uttered by the professional wailing-woman the bark is wafted away to the spirit world and is there converted into a large war-canoe4 ,gladly the ghosts embark and sail away as soon as the final summons comes4 ,it always comes in the evening1 for it is then that the wailer begins to croon her mournful ditties2 but the way is so long that the spirits do not arrive in the house till the day is breaking4 ,to refresh them after their weary journey a bamboo full of rice-spirit awaits them2 and this they partake of by deputy1 for a brave old man1 who does not fear the face of ghosts1 quaffs the beverage in their stead amid the joyful shouts of the spectators4 ,on the morning after the feast the living pay the last offices of respect to the dead4 ,monuments made of ironwood1 the little bamboo articles1 and food of all kinds are set upon the graves4 ,in consideration of these gifts the ghosts now relinquish all claims on their surviving relatives1 and henceforth earn their own living by the sweat of their brow4 ,before they take their final departure they come to eat and drink in the house for the last time47#aaf7 7,m#dg7 ,thus the ,dyak festival of the dead is not an annual welcome accorded to all the souls of ancestors2 it is a propitiatory ceremony designed to secure once for all the eternal welfare of the recently departed1 or at least to prevent their ghosts from returning to infest and importune the living4 ,the same is perhaps the intention of the 8soul departure0 7,kathi ,kasham7 festival which the ,tangkul ,nagas of ,manipur1 in ,assam1 celebrate every year about the end of ,january4 ,at this great feast the dead are represented by living men1 chosen on the ground of their likeness to the departed1 who are decked with ornaments and treated as if they were in truth the deceased persons come to life again4 ,in that character they dance together in the large open space of the village1 they are fed by the female relations1 and they go from house to house1 receiving presents of cloth4 ,the festival lasts ten days1 but the great day is the ninth4 ,huge torches of pinewood are made ready to be used that evening when darkness has fallen4 ,the time of departure of the dead is at hand4 ,their living representatives are treated to a last meal in the houses1 and they distribute farewell presents to the sorrowing kinsfolk1 who have come to bid them good-bye4 ,when the sun has set1 a procession is formed4 ,at the head of it march men holding aloft the flaring1 sputtering torches4 ,then follow the elders armed and in martial array1 and behind them stalk the representatives of the dead1 with the relations of the departed crowding and trooping about them4 ,slowly and mournfully the sad procession moves1 with loud lamentations1 through the darkness to a spot at the north end of the village which is overshadowed by a great tree4 ,the light of the torches is to guide the souls of the dead to their place of rest2 the warlike array of the elders is to guard them from the perils and dangers of the way4 ,at the village boundary the procession stops and the torch-bearers throw down their torches4 ,at the same moment the spirits of the dead are believed to pass into the dying flambeaux and in that guise to depart to the far country4 ,there is therefore no further need for their living representatives1 who are accordingly stripped of all their finery on the spot4 ,when the people return home1 each family is careful to light a pine torch and set it burning on a stone in the house just inside the front door2 this they do as a precaution to prevent their own souls from following the spirits of the dead to the other world4 ,the expense of thus despatching the dead to their long home is very great2 when the head of a family dies1 debts may be incurred and rice-fields and houses sold to defray the cost of carriage4 ,thus the living impoverish themselves in order to enrich the dead47#aag7 7,m#dh7 ,the ,oraons or ,uraons of ,bengal feast their dead every year on a day in ,january4 ,this ceremony is called the ,great ,marriage1 because by it the bones of the deceased are believed to be mysteriously reunited to each other4 ,the ,oraons treat the bones of the dead differently according to the dates of their death in the agricultural year4 ,the bones of those who died before the seeds have sprouted in the fields are burnt1 and the few charred bones which have not been reduced to ashes are gathered in an earthen pot4 ,with the bones in the pot are placed offerings of rice1 native gin1 and money1 and then they carry the urn to the river1 where the bones of their forefathers repose4 ,but the bones of all who die after the seeds have sprung up and before the end of harvest may not be taken to the river1 because the people believe that were that to be done the crops would suffer4 ,these bones are therefore put away in a pot under a stone near the house till the harvest is over4 ,then on the appointed day in ,january they are all collected4 ,a banquet is given in honour of the dead1 and then both men and women form a procession to accompany the bones to their last resting-place in the sands of the river4 ,but first the relics of mortality are carried from house to house in the village1 and each family pours rice and gin into the urn which contains the bones of its dead4 ,then the procession sets out for the river1 men and women dancing1 singing1 beating drums1 and weeping1 while the earthen pots containing the bones are passed from hand to hand and dance with the jigging steps of the dancers4 ,when they are yet some way from the spot1 the bearers of the urns run forward and bury them in the sand of the river4 ,when the rest come up1 they all bathe and the ,great ,marriage is over47#aah7 7,m#di7 ,in the ,bilaspore district of the ,central ,provinces1 ,india1 8the festival known as the ,fortnight of the ,manes--,pitr ,pk--occurs about ,september4 ,it is believed that during this fortnight it is the practice of all the departed to come and visit their relatives4 ,the homes are therefore cleaned1 and the spaces in front of the house are plastered and painted in order to be pleasing to those who are expected4 ,it is believed that the departed will return on the very date on which they went away4 ,a father who left on the fourth1 be it the fourth of the dark half or the light half of the moon1 will return to visit his family on the fourth of the ,fortnight of the ,manes4 ,on that day cakes are prepared1 and with certain ceremony these are offered to the unseen hovering spirit4 ,their implicit belief is that the spirit will partake of the essence of the food1 and that which remains--the material portion--may be eaten by members of the family4 ,the souls of women1 it is said1 will all come on the ninth of the fortnight4 ,on the thirteenth come those who have met with a violent death and who lost their lives by a fall1 by snake-bite1 or any other unusual cause4 ,during the ,fortnight of the ,manes a woman is not supposed to put on new bangles and a man is not permitted to shave4 ,in short1 this is a season of sad remembrances1 an annual festival for the departed407#aai7 7,m#ej7 ,the ,bghais1 a ,karen tribe of ,burma1 hold an annual feast for the dead at the new moon which falls near the end of ,august or the beginning of ,september4 ,all the villagers who have lost relatives within the last three years take part in it4 ,food and drink are set out on tables for the ghosts1 and new clothes for them are hung up in the room4 ,all being ready1 the people beat gongs and begin to weep4 ,each one calls upon the relation whom he has lost to come and eat4 ,when the dead are thought to have arrived1 the living address them1 saying1 8,you have come to me1 you have returned to me4 ,it has been raining hard1 and you must be wet4 ,dress yourselves1 clothe yourselves with these new garments1 and all the companions that are with you4 ,eat betel together with all that accompany you1 all your friends and associates1 and the long dead4 ,call them all to eat and drink40 ,the ghosts having finished their repast1 the people dry their tears and sit down to eat what is left4 ,more food is then prepared and put into a basket1 and at cock-crow next morning the contents of the basket are thrown out of the house1 while the living weep and call upon their dead as before47#abj7 ,the ,hkamies1 a hill tribe of ,north ,aracan1 hold an important festival every year in honour of departed spirits4 ,it falls after harvest and is called 8the opening of the house of the dead40 ,when a person dies and has been burnt1 the ashes are collected and placed in a small house in the forest together with his spear or gun1 which has first been broken4 ,these little huts are generally arranged in groups near a village1 and are sometimes large enough to be mistaken for one4 ,after harvest all the relations of the deceased cook various kinds of food and take them with pots of liquor distilled from rice to the village of the dead4 ,there they open the doors of the houses1 and having placed the food and drink inside they shut them again4 ,after that they weep1 eat1 drink1 and return home47#aba7 7,m#ea7 ,the great festival of the dead in ,cambodia takes place on the last day of the month ,phatrabot 7,september-,october71 but ever since the moon began to wane everybody has been busy preparing for it4 ,in every house cakes and sweetmeats are set out1 candles burn1 incense sticks smoke1 and the whole is offered to the ancestral shades with an invocation which is thrice repeated3 8,o all you our ancestors who are departed1 deign to come and eat what we have prepared for you1 and to bless your posterity and make it happy40 ,fifteen days afterwards many little boats are made of bark and filled with rice1 cakes1 small coins1 smoking incense sticks1 and lighted candles4 ,at evening these are set floating on the river1 and the souls of the dead embark in them to return to their own place4 ,the living now bid them farewell4 8,go to the lands10 they say1 8go to the fields you inhabit1 to the mountains1 under the stones which are your abodes4 ,go away6 return6 ,in due time your sons and your grandsons will think of you4 ,then you will return1 you will return1 you will return40 ,the river is now covered with twinkling points of fire4 ,but the current soon bears them away1 and as they vanish one by one in the darkness the souls depart with them to the far country47#abb7 ,in ,tonquin1 as in ,sumba1 the dead revisit their kinsfolk and their old homes at the ,new ,year4 ,from the hour of midnight1 when the ,new ,year begins1 no one dares to shut the door of his house for fear of excluding the ghosts1 who begin to arrive at that time4 ,preparations have been made to welcome and refresh them after their long journey4 ,beds and mats are ready for their weary bodies to repose upon1 water to wash their dusty feet1 slippers to comfort them1 and canes to support their feeble steps4 ,candles burn on the domestic altar1 and pastilles diffuse a fragrant odour4 ,the people bow before the unseen visitors and beseech them to remember and bless their descendants in the coming year4 ,having discharged this pious duty they abstain from sweeping the houses for three days lest the dust should incommode the ghosts47#abc7 7,m#eb7 ,in ,annam one of the most important festivals of the year is the festival of ,tt1 which falls on the first three days of the ,new ,year4 ,it is devoted to the worship of ancestors4 ,everybody1 even the poorest1 must provide a good meal for the souls of his dead at this time and must himself eat and drink heartily4 ,some families1 in order to discharge this pious duty1 run into debt for the whole year4 ,in the houses everything is put in order1 washed1 and scoured for the reception of the dear and distinguished guests4 ,a tall bamboo pole is set up in the front of every house and allowed to stand there for seven days4 ,a small basket containing areca1 betel1 and leaves of gilt paper is fastened to the pole4 ,the erection of the pole is a sacred rite which no family omits to perform1 though why they do so few people can say4 ,some1 however1 allege that the posts are intended to guide the ancestral spirits to their old homes4 ,the ceremony of the reception of the shades takes place at nightfall on the last day of the year4 ,the house of the head of the family is then decked with flowers1 and in the room which serves as a domestic chapel the altar of the ancestors is surrounded with flowers1 among which the lotus1 the emblem of immortality1 is most conspicuous4 ,on a table are set red candles1 perfumes1 incense1 sandal-wood1 and plates full of bananas1 oranges1 and other fruits4 ,the relations crouch before the altar1 and kneeling at the foot of it the head of the house invokes the name of the family which he represents4 ,then in solemn tones he recites an incantation1 mentioning the names of his most illustrious ancestors and marking time with the strokes of a hammer upon a gong1 while crackers are exploded outside the room4 ,after that1 he implores the ancestral shades to protect their descendants and invites them to a repast1 which is spread for them on a table4 ,round this table he walks1 serving the invisible guests with his own hands4 ,he distributes to them smoking balls of rice in little china saucers1 and pours tea or spirits into each little cup1 while he murmurs words of invitation and compliment4 ,when the ghosts have eaten and drunk their fill1 the head of the family returns to the altar and salutes them for the last time4 ,finally1 he takes leaves of yellow paper1 covered with gold and silver spangles1 and throws them into a brazier placed at the foot of the ancestral tablets4 ,these papers represent imaginary bars of gold and silver which the living send to the dead4 ,cardboard models of houses1 furniture1 jewels1 clothes1 of everything in short that the ghosts can need in the other world1 are despatched to them in like manner in the flames4 ,then the family sits down to table and feasts on the remains of the ghostly banquet47#abd7 7,m#ec7 ,but in ,annam it is not merely the spirits of ancestors who are thus feasted and supplied with all the necessaries of life4 ,the poor ghosts of those who died without leaving descendants or whose bodies were left unburied are not forgotten by the pious ,annamites4 ,but these spirits come round at a different time of year from the others4 ,the seventh month of the year is set apart for expiatory sacrifices destined to benefit these unhappy beings1 and that is why in ,annam nobody should marry or be betrothed in that month4 ,the great day of the month is the fifteenth1 which is called the ,festival of the ,souls4 ,on that day the ghosts in question are set free by the lord of the underworld1 and they come prowling about among the living4 ,they are exceedingly dangerous1 especially to children4 ,hence in order to appease their wrath and prevent them from entering the houses every family takes care to put out offerings for them in the street4 ,before every house on that night you may see candles lighted1 paper garments of many colours1 paper hats1 paper boots1 paper furniture1 ingots of gold and silver paper1 all hanging in tempting array from a string1 while plates of food and cups of tea and rice-spirit stand ready for the use of hungry and thirsty souls4 ,the theory is that the ghosts will be so busy consuming the victuals1 appropriating the deceitful riches1 and trying on the paper coats1 hats1 and boots that they will have neither the leisure nor the inclination to intrude upon the domestic circle indoors4 ,at seven o'clock in the evening fire is put to the offerings1 and the paper wardrobe1 furniture1 and money soon vanish crackling in the flames4 ,at the same moment1 peeping in at a door or window1 you may see the domestic ancestral altar brilliantly illuminated4 ,as for the food1 it is supposed to be thrown on the fire or on the ground for the use of the ghosts1 but practically it is eaten by vagabonds and beggars1 who scuffle for the booty47#abe7 7,m#ed7 ,in ,cochinchina the ancestral spirits are similarly propitiated and fed on the first day of the ,new ,year4 ,the tablets which represent them are placed on the domestic altar1 and the family prostrate themselves before these emblems of the departed4 ,the head of the family lights sticks of incense on the altar and prays the shades of his forefathers to accept the offerings and be favourable to their descendants4 ,with great gravity he waits upon the ghosts1 passing dishes of food before the ancestral tablets and pouring out wine and tea to slake the thirst of the spirits4 ,when the dead are supposed to be satisfied with the shadowy essence of the food1 the living partake of its gross material substance47#abf7 ,in ,siam and ,japan also the souls of the dead revisit their families for three days in every year1 and the lamps which the ,japanese kindle in multitudes on that occasion to light the spirits on their way have procured for the festival the name of the ,feast of ,lanterns4 ,it is to be observed that in ,siam1 as in ,tonquin and ,sumba1 the return of the ghosts takes place at the ,new ,year47#abg7 7,m#ee7 ,the ,chewsurs of the ,caucasus believe that the souls of the departed revisit their old homes on the ,saturday night of the second week in ,lent4 ,this gathering of the dead is called the 8,assembly of ,souls40 ,the people spare no expense to treat the unseen guests handsomely4 ,beer is brewed and loaves of various shapes baked specially for the occasion47#abh7 ,the ,armenians celebrate the memory of the dead on many days of the year1 burning incense and lighting tapers in their honour4 ,one of their customs is to keep a 8light of the dead0 burning all night in the house in order that the ghosts may be able to enter4 ,for if the spirits find the house dark1 they spit down the chimney and depart1 cursing the churlish inmates47#abi7 7,m#ef7 ,early in ,april every year the ,dahomans of ,west ,africa 8set a table1 as they term it1 and invite friends to eat with the deceased relatives1 whose spirits are supposed to move round and partake of the good things of this life4 ,even my interpreter1 ,madi-,ki ,lemon1 who pretends to despise the belief in fetish1 sets a table to his ancestors1 and will tell you that his grand- or great-grandfather1 ,corporal ,lemon1 makes a meal on this occasion which will last him till the next annual feast407#acj7 ,the ,barea and apparently the ,kunama1 two heathen tribes who lead a settled agricultural life to the north of ,abyssinia1 celebrate every year a festival in the month of ,november4 ,it is a festival of thanksgiving for the completion of the harvest1 and at the same time a commemoration and propitiation of the dead4 ,every house prepares much beer for the occasion1 and a small pot of beer is set out for each deceased member of the household4 ,after standing for two days in the house the beer which was devoted to the dead is drunk by the living4 ,at these festivals all the people of a district meet in a special place1 and there pass the time in games and dances4 ,among the ,barea the festive gatherings are held in a sacred grove4 ,we are told that 8he who owes another a drubbing on this day can pay his debt with impunity2 for it is a day of peace when all feuds are in abeyance40 ,wild honey may not be gathered till the festival has been held47#aca7 ,apparently the festival is a sort of ,saturnalia1 such as is celebrated elsewhere at the end of harvest47#acb7 ,at that season there is food and to spare for the dead as well as the living4 7,m#eg7 ,among peoples of the ,aryan stock1 so far back as we can trace their history1 the worship and propitiation of the dead seem to have formed a principal element of the popular religion27#acc7 and like so many other races they appear to have believed that once a year the souls of their departed kinsfolk revisited their old homes and expected to be refreshed with abundance of good cheer by their surviving relations4 ,this belief gave rise to the custom of celebrating an annual ,feast of ,all ,souls1 which has come down to us from a dateless antiquity and is still observed year by year1 with rites of primitive simplicity1 in some parts of ,europe4 ,such a festival was held every year in spring by the old ,iranians4 ,the celebration fell at the end of the year and lasted ten days1 namely the last five days of the last month and the five following supplementary days1 which were regularly inserted to make up a year of three hundred and sixty-five days2 for the old ,iranian1 like the old ,egyptian1 year was a vague year of twelve months of thirty days each1 with five supplementary days added at the end for the sake of bringing it into apparent1 though not real1 harmony with the sun's annual course in the sky4 ,according to one calculation the ten days of the festival corresponded to the last days of ,february1 but according to another they fell in ,march2 in later ages the ,parsees assigned them to the time of the spring equinox4 ,the name of the festival was ,hamaspathmaedaya47#acd7 ,from a passage in the ,zend-,avesta1 the ancient sacred book of the ,iranians1 we learn that on the ten nights of the festival the souls of the dead 7the ,fravashis7 were believed to go about the village asking the people to do them reverence1 to pray to them1 to meditate on them1 and to furnish them with meat and clothes1 while at the same time they promised that blessings should rest on the pious householder who complied with their request47#ace7 ,the ,arab geographer ,albiruni1 who flourished about the year one thousand of our era1 tells us that among the ,persians of his time the last five days of the month ,aban were called ,farwardajan4 8,during this time10 he says1 8people put food in the halls of the dead and drink on the roofs of the houses1 believing that the spirits of their dead during these days come out from the places of their reward or their punishment1 that they go to the dishes laid out for them1 imbibe their strength and suck their taste4 ,they fumigate their houses with juniper1 that the dead may enjoy its smell4 ,the spirits of the pious men dwell among their families1 children1 and relations1 and occupy themselves with their affairs1 although invisible to them40 ,he adds that there was a controversy among the ,persians as to the date of this festival of the dead1 some maintaining that the five days during which it lasted were the last five days of the month ,aban1 whereas others held that they were the five supplementary days which were inserted between the months ,aban and ,adhar4 ,the dispute1 he continues1 was settled by the adoption of all ten days for the celebration of the feast47#acf7 7,m#eh7 ,similar beliefs as to the annual return of the dead survive to this day in many parts of ,europe and find expression in similar customs4 ,the day of the dead or of ,all ,souls1 as we call it1 is commonly the second of ,november4 ,thus in ,lower ,brittany the souls of the departed come to visit the living on the eve of that day4 ,after vespers are over1 the priests and choir walk in procession1 8the procession of the charnel-house10 chanting a weird dirge in the ,breton tongue4 ,then the people go home1 gather round the fire1 and talk of the departed4 ,the housewife covers the kitchen table with a white cloth1 sets out cider1 curds1 and hot pancakes on it1 and retires with the family to rest4 ,the fire on the hearth is kept up by a huge log known as 8the log of the dead0 7kef ann ,anaon74 ,soon doleful voices outside in the darkness break the stillness of night4 ,it is the 8singers of death0 who go about the streets waking the sleepers by a wild and melancholy song1 in which they remind the living in their comfortable beds to pray for the poor souls in pain4 ,all that night the dead warm themselves at the hearth and feast on the viands prepared for them4 ,sometimes the awe-struck listeners hear the stools creaking in the kitchen1 or the dead leaves outside rustling under the ghostly footsteps47#acg7 ,in the ,vosges ,mountains on ,all ,souls' ,eve the solemn sound of the church bells invites good ,christians to pray for the repose of the dead4 ,while the bells are ringing1 it is customary in some families to uncover the beds and open the windows1 doubtless in order to let the poor souls enter and rest4 ,no one that evening would dare to remain deaf to the appeal of the bells4 ,the prayers are prolonged to a late hour of the night4 ,when the last ,de profundis has been uttered1 the head of the family gently covers up the beds1 sprinkles them with holy water1 and shuts the windows4 ,in some villages fire is kept up on the hearth and a basket of nuts is placed beside it for the use of the ghosts47#ach7 ,again1 in some parts of ,saintonge and ,aunis a ,candlemas candle used to be lit before the domestic crucifix on ,all ,souls' ,day at the very hour when the last member of the family departed this life2 and some people1 just as in ,tonquin1 refrained from sweeping the house that day lest they should thereby disturb the ghostly visitors47#aci7 7,m#ei7 ,in ,bruges1 ,dinant1 and other towns of ,belgium holy candles burn all night in the houses on the ,eve of ,all ,souls1 and the bells toll till midnight1 or even till morning4 ,people1 too1 often set lighted candles on the graves4 ,at ,scherpenheuvel the houses are illuminated1 and the people walk in procession carrying lighted candles in their hands4 ,a very common custom in ,belgium is to eat 8soul-cakes0 or 8soul-bread0 on the eve or the day of ,all ,souls4 ,the eating of them is believed to benefit the dead in some way4 ,perhaps originally1 as among the ,esquimaux of ,alaska to this day17#adj7 the ghosts were thought to enter into the bodies of their relatives and so to share the victuals which the survivors consumed4 ,similarly at festivals in honour of the dead in ,northern ,india it is customary to feed ,brahmans1 and the food which these holy men partake of is believed to pass to the deceased and to refresh their languid spirits47#ada7 ,the same idea of eating and drinking by proxy may perhaps partly explain many other funeral feasts4 ,be that as it may1 at ,dixmude and elsewhere in ,belgium they say that you deliver a soul from ,purgatory for every cake you eat4 ,at ,antwerp they give a local colour to the soul-cakes by baking them with plenty of saffron1 the deep yellow tinge being suggestive of the flames of ,purgatory4 ,people in ,antwerp at the same season are careful not to slam doors or windows for fear of hurting the ghosts47#adb7 7,m#fj7 ,in ,lechrain1 a district of ,southern ,bavaria which extends along the valley of the ,lech from its source to near the point where the river flows into the ,danube1 the two festivals of ,all ,saints and ,all ,souls1 on the first and second of ,november1 have significantly fused in popular usage into a single festival of the dead4 ,in fact1 the people pay little or no heed to the saints and give all their thoughts to the souls of their departed kinsfolk4 ,the ,feast of ,all ,souls begins immediately after vespers on ,all ,saints' ,day4 ,even on the eve of ,all ,saints' ,day1 that is1 on the thirty-first of ,october1 which we call ,hallowe'en1 the graveyard is cleaned and every grave adorned4 ,the decoration consists in weeding the mounds1 sprinkling a layer of charcoal on the bare earth1 and marking out patterns on it in red service-berries4 ,the marigold1 too1 is still in bloom at that season in cottage gardens1 and garlands of its orange blooms1 mingled with other late flowers left by the departing summer1 are twined about the grey mossgrown tombstones4 ,the basin of holy water is filled with fresh water and a branch of box-wood put into it2 for box-wood in the popular mind is associated with death and the dead4 ,on the eve of ,all ,souls' ,day the people begin to visit the graves and to offer the soul-cakes to the hungry souls4 ,next morning1 before eight o'clock1 commence the vigil1 the requiem1 and the solemn visitation of the graves4 ,on that day every household offers a plate of meal1 oats1 and spelt on a side-altar in the church2 while in the middle of the sacred edifice a bier is set1 covered with a pall1 and surrounded by lighted tapers and vessels of holy water4 ,the tapers burnt on that day and indeed generally in services for the departed are red4 ,in the evening people go1 whenever they can do so1 to their native village1 where their dear ones lie in the churchyard2 and there at the graves they pray for the poor souls1 and leave an offering of soul-cakes also on a side-altar in the church4 ,the soul-cakes are baked of dough in the shape of a coil of hair and are made of all sizes up to three feet long4 ,they form a perquisite of the sexton47#adc7 7,m#fa7 ,the custom of baking soul-cakes1 sometimes called simply 8souls10 on ,all ,souls' ,day is widespread in ,southern ,germany and ,austria27#add7 everywhere1 we may assume1 the cakes were originally intended for the benefit of the hungry dead1 though they are often eaten by the living4 ,in the ,upper ,palatinate people throw food into the fire on ,all ,souls' ,day for the poor souls1 set lights on the table for them1 and pray on bended knees for their repose4 ,on the graves1 too1 lights are kindled1 vessels of holy water placed1 and food deposited for the refreshment of the souls4 ,all over the ,upper ,palatinate on ,all ,souls' ,day it is also customary to bake special cakes of fine bread and distribute them to the poor17#ade7 who eat them perhaps as the deputies of the dead4 7,m#fb7 ,the ,germans of ,bohemia observe ,all ,souls' ,day with much solemnity4 ,each family celebrates the memory of its dead4 ,on the eve of the day it is customary to eat cakes and to drink cold milk for the purpose of cooling the poor souls who are roasting in purgatory2 from which it appears that spirits feel the soothing effect of victuals consumed vicariously by their friends on earth4 ,the ringing of the church bells to prayer on that evening is believed to be the signal at which the ghosts1 released from the infernal gaol1 come trooping to the old familiar fire-side1 there to rest from their pangs for a single night4 ,so in many places people fill a lamp with butter1 light it1 and set it on the hearth1 that with the butter the poor ghosts may anoint the burns they have received from the sulphureous and tormenting flames of purgatory4 ,next morning the chime of the church bells1 ringing to early mass1 is the knell that bids the souls return to their place of pain2 but such as have completed their penance take flight to heaven4 ,so on the eve of ,all ,saints' ,day each family gathers in the parlour or the kitchen1 speaks softly of those they have lost1 recalls what they said and did in life1 and prays for the repose of their souls4 ,while the prayer is being said1 the children kindle little wax lights which have been specially bought for the purpose that day4 ,next morning the families go to church1 where mass is celebrated for the dead2 then they wend their way to the churchyard1 where they deck the graves of their kinsfolk with flowers and wreaths and set little lights upon them4 ,this custom of illumining the graves and decking them with flowers on the ,eve or ,day of ,all ,souls is common all over ,bohemia2 it is observed in ,prague as well as in the country1 by ,czechs as well as by ,germans4 ,in some ,czech villages four-cornered cakes of a special sort1 baked of white wheaten meal with milk1 are eaten on ,all ,souls' ,day or given to beggars that they may pray for the dead47#adf7 ,among the ,germans of ,western ,bohemia poor children go from house to house on ,all ,souls' ,day1 begging for soul-cakes1 and when they receive them they pray ,god to bless all poor souls4 ,in the southern districts every farmer used to grind a great quantity of corn against the day and to bake it into five or six hundred little black soul-cakes which he gave away to the poor who came begging for them47#adg7 7,m#fc7 ,all ,souls' ,day is celebrated with similar rites by the ,germans of ,moravia4 8,the festival of the farewell to summer10 says a ,german writer on this subject1 8was held by our heathen forefathers in the beginning of ,november1 and with the memory of the departed summer they united the memory of the departed souls1 and this last has survived in the ,feast of ,all ,souls1 which is everywhere observed with great piety4 ,on the evening of ,all ,souls the relations of the departed assemble in the churchyards and adorn the graves of their dear ones with flowers and lights1 while the children kindle little wax tapers1 which have been bought for them1 to light the #8poor souls4' ,according to the popular belief1 the dead go in procession to the church about midnight1 and any stout-hearted young man can there see all the living men who will die within the year407#adh7 7,m#fd7 ,in the ,tyrol the beliefs and customs are similar4 ,there1 too1 8soul-lights10 that is1 lamps filled with lard or butter are lighted and placed on the hearth on ,all ,souls' ,eve in order that poor souls1 escaped from the fires of purgatory1 may smear the melted grease on their burns and so alleviate their pangs4 ,some people also leave milk and dough-nuts for them on the table all night4 ,the graves also are illuminated with wax candles and decked with such a profusion of flowers that you might think it was springtime47#adi7 ,in the ,italian ,tyrol it is customary to give bread or money to the poor on ,all ,souls' ,day2 in the ,val di ,ledro children threaten to dirty the doors of houses if they do not get the usual dole4 ,some rich people treat the poor to bean-soup on that day4 ,others put pitchers full of water in the kitchen on ,all ,souls' night that the poor souls may slake their thirst47#aej7 ,in ,baden it is still customary to deck the graves with flowers and lights on ,all ,saints' ,day and ,all ,souls' ,day4 ,the lights are sometimes kindled in hollow turnips1 on the sides of which inscriptions are carved and shine out in the darkness4 ,if any child steals a turnip-lantern or anything else from a grave1 the indignant ghost who has been robbed appears to the thief the same night and reclaims his stolen property4 ,a relic of the old custom of feeding the dead survives in the practice of giving soul-cakes to godchildren47#aea7 7,m#fe7 ,the ,letts used to entertain and feed the souls of the dead for four weeks from ,michaelmas 7,september #bi7 to the day of ,st4 ,simon and ,st4 ,jude 7,october #bh74 ,they called the season ,wellalaick or ,semlicka1 and regarded it as so holy that while it lasted they would not willingly thresh the corn1 alleging that grain threshed at that time would be useless for sowing1 since the souls of the dead would not allow it to sprout4 ,but we may suspect that the original motive of the abstinence was a fear lest the blows of the flails should fall upon the poor ghosts swarming in the air4 ,at this season the people were wont to prepare food of all sorts for the spirits and set it on the floor of a room1 which had been well heated and swept for the purpose4 ,late in the evening the master of the house went into the room1 tended the fire1 and called upon his dead kinsfolk by their names to come and eat and drink4 ,if he saw the ghosts1 he would die within the year2 but if he did not see them he would outlive it4 ,when he thought the souls had eaten and drunk enough1 he took the staff which served as a poker and laying it on the threshold cut it in two with an axe4 ,at the same time he bade the spirits go their way1 charging them to keep to the roads and paths and not to tread upon the rye4 ,if the crops turned out ill next year1 the people laid the failure at the door of the ghosts1 who fancied themselves scurvily treated and had taken their revenge by trampling down the corn47#aeb7 ,the ,samagitians annually invited the dead to come from their graves and enjoy a bath and a feast4 ,for their entertainment they prepared a special hut1 in which they set out food and drink1 together with a seat and a napkin for every soul who had been invited4 ,they left the souls to revel by themselves for three days in the hut2 then they deposited the remains of the banquet on the graves and bade the ghosts farewell4 ,the good things1 however1 were usually consumed by charcoal burners in the forest4 ,this feast of the dead fell early in ,november47#aec7 ,the ,esthonians prepare a meal for their dead on ,all ,souls' ,day1 the second of ,november1 and invite them by their names to come and partake of it4 ,the ghosts arrive in the early morning at the first cock-crow1 and depart at the second1 being ceremoniously lighted out of the house by the head of the family1 who waves a white cloth after them and bids them come again next year47#aed7 7,m#ff7 ,in some parts of the ,russian ,government of ,olonets the inhabitants of a village sometimes celebrate a joint festival in honour of all their dead4 ,having chosen a house for the purpose1 they spread three tables1 one outside the front door1 one in the passage1 and one in the room which is heated by a stove4 ,then they go out to meet their unseen guests and usher them into the house with these words1 8,ye are tired1 our own ones2 take something to eat40 ,the ghosts accordingly refresh themselves at each table in succession4 ,then the master of the house bids them warm themselves at the stove1 remarking that they must have grown cold in the damp earth4 ,after that the living guests sit down to eat at the tables4 ,towards the end of the meal the host opens the window and lets the ghosts gently out of it by means of the shroud in which they were lowered into the grave4 ,as they slide down it from the warm room into the outer air1 the people tell them1 8,now it is time for you to go home1 and your feet must be tired2 the way is not a little one for you to travel4 ,here it is softer for you4 ,now1 in ,god's name1 farewell607#aee7 7,m#fg7 ,among the ,votiaks of ,russia every family sacrifices to its dead once a year in the week before ,palm ,sunday4 ,the sacrifice is offered in the house about midnight4 ,flesh1 bread1 or cakes and beer are set on the table1 and on the floor beside the table stands a trough of bark with a lighted wax candle stuck on the rim4 ,the master of the house1 having covered his head with his hat1 takes a piece of meat in his hand and says1 8,ye spirits of the long departed1 guard and preserve us well4 ,make none of us cripples4 ,send no plagues upon us4 ,cause the corn1 the wine1 and the food to prosper with us407#aef7 ,the ,votiaks of the ,governments of ,wjatka and ,kasan celebrate two memorial festivals of the dead every year1 one in autumn and the other in spring4 ,on a certain day koumiss is distilled1 beer brewed1 and potato scones baked in every house4 ,all the members of a clan1 who trace their descent through women from one mythical ancestress1 assemble in a single house1 generally in one which lies at the boundary of the clan land4 ,here an old man moulds wax candles2 and when the requisite number is made he sticks them on the shelf of the stove1 and begins to mention the dead relations of the master of the house by name4 ,for each of them he crumbles a piece of bread1 gives each of them a piece of pancake1 pours koumiss and beer1 and puts a spoonful of soup into a trough made for the purpose4 ,all persons present whose parents are dead follow his example4 ,the dogs are then allowed to eat out of the trough4 ,if they eat quietly1 it is a sign that the dead live at peace2 if they do not eat quietly1 it argues the contrary4 ,then the company sit down to table and partake of the meal4 ,next morning both the dead and the living refresh themselves with a drink1 and a fowl is boiled4 ,the proceedings are the same as on the evening before4 ,but now they treat the souls for the last time as a preparation for their journey1 saying3 8,eat1 drink1 and go home to your companions4 ,live at peace1 be gracious to us1 keep our children1 guard our corn1 our beasts and birds40 ,then the people banquet and indulge in all sorts of improprieties4 ,the women refrain from feasting until the dead have taken their departure2 but when the souls are gone1 there is no longer any motive for abstinence1 the koumiss circulates freely among the women1 and they grow wanton4 ,yet at this1 as at every other festival1 the men and women eat in different parts of the room47#aeg7 7,m#fh7 ,on ,all ,saints' ,day1 the first of ,november1 shops and streets in the ,abruzzi are filled with candles1 which people buy in order to kindle them in the evening on the graves of their relations4 ,for all the dead come to visit their homes that night1 the ,eve of ,all ,souls1 and they need lights to show them the way4 ,for their use1 too1 lights are kept burning in the houses all night4 ,before people go to sleep they place on the table a lighted lamp or candle and a frugal meal of bread and water4 ,the dead issue from their graves and stalk in procession through every street of the village4 ,you can see them if you stand at a cross-road with your chin resting on a forked stick4 ,first pass the souls of the good1 and then the souls of the murdered and the damned4 ,once1 they say1 a man was thus peeping at the ghastly procession4 ,the good souls told him he had better go home4 ,he did not1 and when he saw the tail of the procession he died of fright47#aeh7 7,m#fi7 ,in our own country the old belief in the annual return of the dead long lingered in the custom of baking 8soul-cakes0 and eating them or distributing them to the poor on ,all ,souls' ,day4 ,peasant girls used to go from farmhouse to farmhouse on that day1 singing1 8,soul1 soul1 for a soul cake1 ,pray you1 good mistress1 a soul cake407#aei7 ,in ,shropshire down to the seventeenth century it was customary on ,all ,souls' ,day to set on the table a high heap of soul-cakes1 and most visitors to the house took one of them4 ,the antiquary ,john ,aubrey1 who records the custom1 mentions also the appropriate verses3 8,a soul-cake1 a soul-cake1 ,have mercy on all ,christen soules for a soule-cake407#afj7 ,indeed the custom of soul-cakes survived in ,shropshire down to the latter part of the nineteenth century and may not be extinct even now4 8,with us1 ,all ,saints' ,day is known as #8,souling ,day1' and up to the present time in many places1 poor children1 and sometimes men1 go out #8souling'3 which means that they go round to the houses of all the more well-to-do people within reach1 reciting a ditty peculiar to the day1 and looking for a dole of cakes1 broken victuals1 ale1 apples1 or money4 ,the two latter are now the usual rewards1 but there are few old ,north ,salopians who cannot remember when #8soul-cakes' were made at all the farms and #8bettermost' houses in readiness for the day1 and were given to all who came for them4 ,we are told of liberal housewives who would provide as many as a clothes-basket full407#afa7 ,the same custom of going out 8a-souling0 on ,all ,saints' ,day or ,all ,souls' ,day used to be observed in the neighbouring counties of ,staffordshire1 ,cheshire1 ,lancashire1 ,herefordshire1 and ,monmouthshire4 ,in ,herefordshire the soul-cakes were made of oatmeal1 and he or she who received one of them was bound to say to the giver3 8,god have your saul1 ,beens and all407#afb7 ,thus the practice of 8souling0 appears to have prevailed especially in the ,english counties which border on ,wales4 ,in many parts of ,wales itself down to the first half of the nineteenth century poor peasants used to go about begging for bread on ,all ,souls' ,day4 ,the bread bestowed on them was called bara ran or dole-bread4 8,this custom was a survival of the ,middle ,ages1 when the poor begged bread for the souls of their departed relatives and friends407#afc7 ,however1 the custom was not confined to the west of ,england1 for at ,whitby in ,yorkshire down to the early part of the nineteenth century it was usual to make 8soul mass loaves0 on or about ,all ,souls' ,day4 ,they were small round loaves1 sold by bakers at a farthing apiece1 chiefly for presents to children4 ,in former times people used to keep one or two of them for good luck47#afd7 ,in ,aberdeenshire1 also1 8on ,all ,souls' ,day1 baked cakes of a particular sort are given away to those who may chance to visit the house1 where they are made4 ,the cakes are called #8dirge-loaf4' 07#afe7 ,even in the remote island of ,st4 ,kilda it was customary on ,all ,saints' ,day to bake a large cake in the form of a triangle1 furrowed round2 the cake must be all eaten that night47#aff7 7,m#gj7 ,the same mode of celebrating ,all ,souls' ,day has been transported by ,catholicism to the ,new ,world and imparted to the aborigines of that continent4 ,thus in ,carchi1 a province of ,ecuador1 the ,indians prepare foods of various sorts against ,all ,souls' ,day1 and when the day has come they take some of the provisions to the church and there deposit them on tables set out for the purpose4 ,these good things are the perquisite of the priest1 who celebrates mass for the dead4 ,after the service the ,indians repair to the cemetery1 where with burning candles and pots of holy water they prostrate themselves before the tombs of their relations1 while the priest or the sacristan recites prayers for the souls of the departed4 ,in the evening the ,indians return to their houses4 ,a table with four lights on it is spread with food and drink1 especially with such things as the dead loved in their life4 ,the door is left open all night1 no doubt to let the spirits of the dead enter1 and the family sits up1 keeping the invisible guests company through the long hours of darkness4 ,from seven o'clock and onwards troops of children traverse the village and its neighbourhood4 ,they go from house to house ringing a bell and crying1 8,we are angels1 we descend from the sky1 we ask for bread40 ,the people go to their doors and beg the children to recite a ,pater ,noster or an ,ave ,maria for the dead whom they name4 ,when the prayer has been duly said1 they give the children a little of the food from the table4 ,all night long this goes on1 band succeeding band of children4 ,at five o'clock in the morning the family consumes the remainder of the food of the souls47#afg7 ,here the children going from door to door during the night of ,all ,souls appear to personate the souls of the dead who are also abroad at that time2 hence to give bread to the children is the same thing as to give bread to the poor hungry souls4 ,probably the same explanation applies to the giving of soul-cakes to children and the poor on ,all ,souls' ,day in ,europe4 7,m#ga7 ,a comparison of these ,european customs with the similar heathen rites can leave no room for doubt that the nominally ,christian feast of ,all ,souls is nothing but an old pagan festival of the dead which the ,church1 unable or unwilling to suppress1 resolved from motives of policy to connive at4 ,but whence did it borrow the practice of solemnizing the festival on that particular day1 the second of ,november8 ,in order to answer this question we should observe1 first1 that celebrations of this sort are often held at the beginning of a ,new ,year17#afh7 and1 second1 that the peoples of ,north-,western ,europe1 the ,celts and the ,teutons1 appear to have dated the beginning of their year from the beginning of winter1 the ,celts reckoning it from the first of ,november7#afi7 and the ,teutons from the first of ,october47#agj7 ,the difference of reckoning may be due to a difference of climate1 the home of the ,teutons in ,central and ,northern ,europe being a region where winter sets in earlier than on the more temperate and humid coasts of the ,atlantic1 the home of the ,celts4 ,these considerations suggest that the festival of ,all ,souls on the second of ,november originated with the ,celts1 and spread from them to the rest of the ,european peoples1 who1 while they preserved their old feasts of the dead practically unchanged1 may have transferred them to the second of ,november4 ,this conjecture is supported by what we know of the ecclesiastical institution1 or rather recognition1 of the festival4 ,for that recognition was first accorded at the end of the tenth century in ,france1 a ,celtic country1 from which the ,church festival gradually spread over ,europe4 ,it was ,odilo1 abbot of the great ,benedictine monastery of ,clugny1 who initiated the change in #iih ,a4,d4 by ordering that in all the monasteries over which he ruled1 a solemn mass should be celebrated on the second of ,november for all the dead who sleep in ,christ4 ,the example thus set was followed by other religious houses1 and the bishops1 one after another1 introduced the new celebration into their dioceses4 ,thus the festival of ,all ,souls gradually established itself throughout ,christendom1 though in fact the ,church has never formally sanctioned it by a general edict nor attached much weight to its observance4 ,indeed1 when objections were raised to the festival at the ,reformation1 the ecclesiastical authorities seemed ready to abandon it47#aga7 ,these facts are explained very simply by the theory that an old ,celtic commemoration of the dead lingered in ,france down to the end of the tenth century1 and was then1 as a measure of policy and a concession to ineradicable paganism1 at last incorporated in the ,catholic ritual4 ,the consciousness of the heathen origin of the practice would naturally prevent the supreme authorities from insisting strongly on its observance4 ,they appear rightly to have regarded it as an outpost which they could surrender to the forces of rationalism without endangering the citadel of the faith4 7,m#gb7 ,perhaps we may go a step further and explain in like manner the origin of the feast of ,all ,saints on the first of ,november4 ,for the analogy of similar customs elsewhere would lead us to suppose that the old ,celtic festival of the dead was held on the ,celtic ,new ,year's ,day1 that is1 on the first1 not the second1 of ,november4 ,may not then the institution of the feast of ,all ,saints on that day have been the first attempt of the ,church to give a colour of ,christianity to the ancient heathen rite by substituting the saints for the souls of the dead as the true object of worship8 ,the facts of history seem to countenance this hypothesis4 ,for the feast of ,all ,saints was instituted in ,france and ,germany by order of the ,emperor ,lewis the ,pious in #hce ,a4,d41 that is1 about a hundred and sixty years before the introduction of the feast of ,all ,souls4 ,the innovation was made by the advice of the pope1 ,gregory ,,iv41 whose motive may well have been that of suppressing an old pagan custom which was still notoriously practised in ,france and ,germany4 ,the idea1 however1 was not a novel one1 for the testimony of ,bede proves that in ,britain1 another ,celtic country1 the feast of ,all ,saints on the first of ,november was already celebrated in the eighth century47#agb7 ,we may conjecture that this attempt to divert the devotion of the faithful from the souls of the dead to the saints proved a failure1 and that finally the ,church reluctantly decided to sanction the popular superstition by frankly admitting a feast of ,all ,souls into the calendar4 ,but it could not assign the new1 or rather the old1 festival to the old day1 the first of ,november1 since that was already occupied by the feast of ,all ,saints4 ,accordingly it placed the mass for the dead on the next day1 the second of ,november4 ,on this theory the feasts of ,all ,saints and of ,all ,souls mark two successive efforts of the ,catholic ,church to eradicate an old heathen festival of the dead4 ,both efforts failed4 8,in all ,catholic countries the day of ,all ,souls has preserved the serious character of a festival of the dead which no worldly gaieties are allowed to disturb4 ,it is then the sacred duty of the survivors to visit the graves of their loved ones in the churchyard1 to deck them with flowers and lights1 and to utter a devout prayer--a pious custom with which in cities like ,paris and ,vienna even the gay and frivolous comply for the sake of appearance1 if not to satisfy an impulse of the heart407#agc7 #c4 ,the ,festival in the ,month of ,athyr4 7,m#gc7 ,the foregoing evidence lends some support to the conjecture--for it is only a conjecture--that the great festival of ,osiris at ,sais1 with its accompanying illumination of the houses1 was a night of ,all ,souls1 when the ghosts of the dead swarmed in the streets and revisited their old homes1 which were lit up to welcome them back again4 ,herodotus1 who briefly describes the festival1 omits to mention its date1 but we can determine it with some probability from other sources4 ,thus ,plutarch tells us that ,osiris was murdered on the seventeenth of the month ,athyr1 and that the ,egyptians accordingly observed mournful rites for four days from the seventeenth of ,athyr47#agd7 ,now in the ,alexandrian calendar1 which ,plutarch used1 these four days corresponded to the thirteenth1 fourteenth1 fifteenth1 and sixteenth of ,november1 and this date answers exactly to the other indications given by ,plutarch1 who says that at the time of the festival the ,nile was sinking1 the north winds dying away1 the nights lengthening1 and the leaves falling from the trees4 ,during these four days a gilt cow swathed in a black pall was exhibited as an image of ,isis4 ,this1 no doubt1 was the image mentioned by ,herodotus in his account of the festival47#age7 ,on the nineteenth day of the month the people went down to the sea1 the priests carrying a shrine which contained a golden casket4 ,into this casket they poured fresh water1 and thereupon the spectators raised a shout that ,osiris was found4 ,after that they took some vegetable mould1 moistened it with water1 mixed it with precious spices and incense1 and moulded the paste into a small moon-shaped image1 which was then robed and ornamented47#agf7 ,thus it appears that the purpose of the ceremonies described by ,plutarch was to represent dramatically1 first1 the search for the dead body of ,osiris1 and1 second1 its joyful discovery1 followed by the resurrection of the dead god who came to life again in the new image of vegetable mould and spices4 ,lactantius tells us how on these occasions the priests1 with their shaven bodies1 beat their breasts and lamented1 imitating the sorrowful search of ,isis for her lost son ,osiris1 and how afterwards their sorrow was turned to joy when the jackal-headed god ,anubis1 or rather a mummer in his stead1 produced a small boy1 the living representative of the god who was lost and was found47#agg7 ,thus ,lactantius regarded ,osiris as the son instead of the husband of ,isis1 and he makes no mention of the image of vegetable mould4 ,it is probable that the boy who figured in the sacred drama played the part1 not of ,osiris1 but of his son ,horus27#agh7 but as the death and resurrection of the god were celebrated in many cities of ,egypt1 it is also possible that in some places the part of the god come to life was played by a living actor instead of by an image4 ,another ,christian writer describes how the ,egyptians1 with shorn heads1 annually lamented over a buried idol of ,osiris1 smiting their breasts1 slashing their shoulders1 ripping open their old wounds1 until1 after several days of mourning1 they professed to find the mangled remains of the god1 at which they rejoiced47#agi7 ,however the details of the ceremony may have varied in different places1 the pretence of finding the god's body1 and probably of restoring it to life1 was a great event in the festal year of the ,egyptians4 ,the shouts of joy which greeted it are described or alluded to by many ancient writers47#ahj7 #d4 ,the ,festival in the ,month of ,khoiak4 7,m#gd7 ,the funeral rites of ,osiris1 as they were observed at his great festival in the sixteen provinces of ,egypt1 are described in a long inscription of the ,ptolemaic period1 which is engraved on the walls of the god's temple at ,denderah1 the ,tentyra of the ,greeks1 a town of ,upper ,egypt situated on the western bank of the ,nile about forty miles north of ,thebes47#aha7 ,unfortunately1 while the information thus furnished is remarkably full and minute on many points1 the arrangement adopted in the inscription is so confused and the expression often so obscure that a clear and consistent account of the ceremonies as a whole can hardly be extracted from it4 ,moreover1 we learn from the document that the ceremonies varied somewhat in the several cities1 the ritual of ,abydos1 for example1 differing from that of ,busiris4 ,without attempting to trace all the particularities of local usage ,i shall briefly indicate what seem to have been the leading features of the festival1 so far as these can be ascertained with tolerable certainty47#ahb7 7,m#ge7 ,the rites lasted eighteen days1 from the twelfth to the thirtieth of the month ,khoiak1 and set forth the nature of ,osiris in his triple aspect as dead1 dismembered1 and finally reconstituted by the union of his scattered limbs4 ,in the first of these aspects he was called ,chent-,ament 7,khenti-,amenti71 in the second ,osiris-,sep1 and in the third ,sokari 7,seker747#ahc7 ,small images of the god were moulded of sand or vegetable earth and corn1 to which incense was sometimes added27#ahd7 his face was painted yellow and his cheek-bones green47#ahe7 ,these images were cast in a mould of pure gold1 which represented the god in the form of a mummy1 with the white crown of ,egypt on his head47#ahf7 ,the festival opened on the twelfth day of ,khoiak with a ceremony of ploughing and sowing4 ,two black cows were yoked to the plough1 which was made of tamarisk wood1 while the share was of black copper4 ,a boy scattered the seed4 ,one end of the field was sown with barley1 the other with spelt1 and the middle with flax4 ,during the operation the chief celebrant recited the ritual chapter of 8the sowing of the fields407#ahg7 ,at ,busiris on the twentieth of ,khoiak sand and barley were put in the god's 8garden10 which appears to have been a sort of large flower-pot4 ,this was done in the presence of the cow-goddess ,shenty1 represented seemingly by the image of a cow made of gilt sycamore wood with a headless human image in its inside4 8,then fresh inundation water was poured out of a golden vase over both the goddess and the #8garden' and the barley was allowed to grow as the emblem of the resurrection of the god after his burial in the earth1 #8for the growth of the garden is the growth of the divine substance4' 07#ahh7 ,on the twenty-second of ,khoiak1 at the eighth hour1 the images of ,osiris1 attended by thirty-four images of deities1 performed a mysterious voyage in thirty-four tiny boats made of papyrus1 which were illuminated by three hundred and sixty-five lights47#ahi7 ,on the twenty-fourth of ,khoiak1 after sunset1 the effigy of ,osiris in a coffin of mulberry wood was laid in the grave1 and at the ninth hour of the night the effigy which had been made and deposited the year before was removed and placed upon boughs of sycamore47#aij7 ,lastly1 on the thirtieth day of ,khoiak they repaired to the holy sepulchre1 a subterranean chamber over which appears to have grown a clump of ,persea-trees4 ,entering the vault by the western door1 they laid the coffined effigy of the dead god reverently on a bed of sand in the chamber4 ,so they left him to his rest1 and departed from the sepulchre by the eastern door4 ,thus ended the ceremonies in the month of ,khoiak47#aia7 #e4 ,the ,resurrection of ,osiris4 7,m#gf7 ,in the foregoing account of the festival1 drawn from the great inscription of ,denderah1 the burial of ,osiris figures prominently1 while his resurrection is implied rather than expressed4 ,this defect of the document1 however1 is amply compensated by a remarkable series of bas-reliefs which accompany and illustrate the inscription4 ,these exhibit in a series of scenes the dead god lying swathed as a mummy on his bier1 then gradually raising himself up higher and higher1 until at last he has entirely quitted the bier and is seen erect between the guardian wings of the faithful ,isis1 who stands behind him1 while a male figure holds up before his eyes the crux ansata1 the ,egyptian symbol of life47#aib7 ,the resurrection of the god could hardly be portrayed more graphically4 ,even more instructive1 however1 is another representation of the same event in a chamber dedicated to ,osiris in the great temple of ,isis at ,philae4 ,here we see the dead body of ,osiris with stalks of corn springing from it1 while a priest waters the stalks from a pitcher which he holds in his hand4 ,the accompanying inscription sets forth that 8this is the form of him whom one may not name1 ,osiris of the mysteries1 who springs from the returning waters407#aic7 ,taken together1 the picture and the words seem to leave no doubt that ,osiris was here conceived and represented as a personification of the corn which springs from the fields after they have been fertilized by the inundation4 ,this1 according to the inscription1 was the kernel of the mysteries1 the innermost secret revealed to the initiated4 ,so in the rites of ,demeter at ,eleusis a reaped ear of corn was exhibited to the worshippers as the central mystery of their religion47#aid7 ,we can now fully understand why at the great festival of sowing in the month of ,khoiak the priests used to bury effigies of ,osiris made of earth and corn4 ,when these effigies were taken up again at the end of a year or of a shorter interval1 the corn would be found to have sprouted from the body of ,osiris1 and this sprouting of the grain would be hailed as an omen1 or rather as the cause1 of the growth of the crops47#aie7 ,the corn-god produced the corn from himself3 he gave his own body to feed the people3 he died that they might live4 7,m#gg7 ,and from the death and resurrection of their great god the ,egyptians drew not only their support and sustenance in this life1 but also their hope of a life eternal beyond the grave4 ,this hope is indicated in the clearest manner by the very remarkable effigies of ,osiris which have come to light in ,egyptian cemeteries4 ,thus in the ,valley of the ,kings at ,thebes there was found the tomb of a royal fan-bearer who lived about #aejj ,b4,c4 ,among the rich contents of the tomb there was a bier on which rested a mattress of reeds covered with three layers of linen4 ,on the upper side of the linen was painted a life-size figure of ,osiris2 and the interior of the figure1 which was waterproof1 contained a mixture of vegetable mould1 barley1 and a sticky fluid4 ,the barley had sprouted and sent out shoots two or three inches long47#aif7 ,again1 in the cemetery at ,cynopolis 8were numerous burials of ,osiris figures4 ,these were made of grain wrapped up in cloth and roughly shaped like an ,osiris1 and placed inside a bricked-up recess at the side of the tomb1 sometimes in small pottery coffins1 sometimes in wooden coffins in the form of a hawk-mummy1 sometimes without any coffins at all407#aig7 ,these corn-stuffed figures were bandaged like mummies with patches of gilding here and there1 as if in imitation of the golden mould in which the similar figures of ,osiris were cast at the festival of sowing47#aih7 ,again1 effigies of ,osiris1 with faces of green wax and their interior full of grain1 were found buried near the necropolis of ,thebes47#aii7 ,finally1 we are told by ,professor ,erman that between the legs of mummies 8there sometimes lies a figure of ,osiris made of slime2 it is filled with grains of corn1 the sprouting of which is intended to signify the resurrection of the god407#bjj7 ,we cannot doubt that1 just as the burial of corn-stuffed images of ,osiris in the earth at the festival of sowing was designed to quicken the seed1 so the burial of similar images in the grave was meant to quicken the dead1 in other words1 to ensure their spiritual immortality4 #f4 ,readjustment of ,egyptian ,festivals4 7,m#gh7 ,the festival of ,osiris which ,plutarch assigns to the month of ,athyr would seem to be identical in substance with the one which the inscription of ,denderah assigns to the following month1 namely1 to ,khoiak4 ,apparently the essence of both festivals was a dramatic representation of the death and resurrection of the god2 in both of them ,isis was figured by a gilt cow1 and ,osiris by an image moulded of moist vegetable earth4 ,but if the festivals were the same1 why were they held in different months8 ,it is easy to suggest that different towns in ,egypt celebrated the festival at different dates4 ,but when we remember that according to the great inscription of ,denderah1 the authority of which is indisputable1 the festival fell in the month of ,khoiak in every province of ,egypt1 we shall be reluctant to suppose that at some one place1 or even at a few places1 it was exceptionally held in the preceding month of ,athyr1 and that the usually well-informed ,plutarch described the exception as if it had been the rule1 of which on this supposition he must have been wholly ignorant4 ,more probably the discrepancy is to be explained by the great change which came over the ,egyptian calendar between the date of the inscription and the lifetime of ,plutarch4 ,for when the inscription was drawn up in the ,ptolemaic age the festivals were dated by the old vague or movable year1 and therefore rotated gradually through the whole circle of the seasons2 whereas at the time when ,plutarch wrote1 about the end of the first century1 they were seemingly dated by the fixed ,alexandrian year1 and accordingly had ceased to rotate47#bja7 7,m#gi7 ,but even if we grant that in ,plutarch's day the festivals had become stationary1 still this would not explain why the old festival of ,khoiak had been transferred to ,athyr4 ,in order to understand that transference it seems necessary to suppose that when the ,egyptians gave to their months fixed places in the solar year by accepting the ,alexandrian system of intercalation1 they at the same time transferred the festivals from what may be called their artificial to their natural dates4 ,under the old system a summer festival was sometimes held in winter and a winter festival in summer2 a harvest celebration sometimes fell at the season of sowing1 and a sowing celebration at the season of harvest4 ,people might reconcile themselves to such anomalies so long as they knew that they were only temporary1 and that in the course of time the festivals would necessarily return to their proper seasons4 ,but it must have been otherwise when they adopted a fixed instead of a movable year1 and so arrested the rotation of the festivals for ever4 ,for they could not but be aware that every festival would thenceforth continue to occupy for all time that particular place in the solar year which it chanced to occupy in the year #cj ,b4,c41 when the calendar became fixed4 ,if in that particular year it happened1 as it might have happened1 that the summer festivals were held in winter and the winter festivals in summer1 they would always be so held in future2 the absurdity and anomaly would never again be rectified as it had been before4 ,this consideration1 which could not have escaped intelligent men1 must have suggested the advisability of transferring the festivals from the dates at which they chanced to be celebrated in #cj ,b4,c4 to the dates at which they ought properly to be celebrated in the course of nature4 7,m#hj7 ,now what in the year #cj ,b4,c4 was the actual amount of discrepancy between the accidental and the natural dates of the festivals8 ,it was a little more than a month4 ,in that year ,thoth1 the first month of the ,egyptian calendar1 happened to begin on the twenty-ninth of ,august17#bjb7 whereas according to theory it should have begun with the heliacal rising of ,sirius on the twentieth of ,july1 that is1 forty days or1 roughly speaking1 a month earlier4 ,from this it follows that in the year #cj ,b4,c4 all the ,egyptian festivals fell about a month later than their natural dates1 and they must have continued to fall a month late for ever if they were allowed to retain those places in the calendar which they chanced to occupy in that particular year4 ,in these circumstances it would be a natural and sensible thing to restore the festivals to their proper places in the solar year by celebrating them one calendar month earlier than before47#bjc7 ,if this measure were adopted the festivals which had hitherto been held1 for example1 in the third month ,athyr would henceforth be held in the second month ,phaophi2 the festivals which had hitherto fallen in the fourth month ,khoiak would thenceforth fall in the third month ,athyr2 and so on4 ,thus the festal calendar would be reduced to harmony with the seasons instead of being in more or less flagrant discord with them1 as it had generally been before1 and must always have been afterwards if the change which ,i have indicated had not been introduced4 ,it is only to credit the native astronomers and the ,roman rulers of ,egypt with common sense to suppose that they actually adopted the measure4 ,on that supposition we can perfectly understand why the festival of sowing1 which had formerly belonged to the month of ,khoiak1 was transferred to ,athyr4 ,for in the ,alexandrian calendar ,khoiak corresponds very nearly to ,december1 and ,athyr to ,november4 ,but in ,egypt the month of ,november1 not the month of ,december1 is the season of sowing4 ,there was therefore every reason why the great sowing festival of the corn-god ,osiris should be held in ,athyr and not ,khoiak1 in ,november and not in ,december4 ,in like manner we may suppose that all the ,egyptian festivals were restored to their true places in the solar year1 and that when ,plutarch dates a festival both by its calendar month and by its relation to the cycle of the seasons1 he is perfectly right in doing so1 and we may accept his evidence with confidence instead of having to accuse him of ignorantly confounding the movable ,egyptian with the fixed ,alexandrian year4 ,accusations of ignorance levelled at the best writers of antiquity are apt to recoil on those who make them47#bjd7 ,,chapter ,v4 ,,the ,,nature ,,of ,,osiris4 #a4 ,osiris a ,corn-,god4 7,m#ha7 ,the foregoing survey of the myth and ritual of ,osiris may suffice to prove that in one of his aspects the god was a personification of the corn1 which may be said to die and come to life again every year4 ,through all the pomp and glamour with which in later times the priests had invested his worship1 the conception of him as the corn-god comes clearly out in the festival of his death and resurrection1 which was celebrated in the month of ,khoiak and at a later period in the month of ,athyr4 ,that festival appears to have been essentially a festival of sowing1 which properly fell at the time when the husbandman actually committed the seed to the earth4 ,on that occasion an effigy of the corn-god1 moulded of earth and corn1 was buried with funeral rites in the ground in order that1 dying there1 he might come to life again with the new crops4 ,the ceremony was1 in fact1 a charm to ensure the growth of the corn by sympathetic magic1 and we may conjecture that as such it was practised in a simple form by every ,egyptian farmer on his fields long before it was adopted and transfigured by the priests in the stately ritual of the temple4 ,in the modern1 but doubtless ancient1 ,arab custom of burying 8the ,old ,man10 namely1 a sheaf of wheat1 in the harvest-field and praying that he may return from the dead17#bje7 we see the germ out of which the worship of the corn-god ,osiris was probably developed4 ,earth47#bjf7 ,what more appropriate parentage could be invented for the corn which springs from the ground that has been fertilized by the water of heaven8 ,it is true that the land of ,egypt owed its fertility directly to the ,nile and not to showers2 but the inhabitants must have known or guessed that the great river in its turn was fed by the rains which fell in the far interior4 ,again1 the legend that ,osiris was the first to teach men the use of corn7#bjg7 would be most naturally told of the corn-god himself4 ,further1 the story that his mangled remains were scattered up and down the land and buried in different places may be a mythical way of expressing either the sowing or the winnowing of the grain4 ,the latter interpretation is supported by the tale that ,isis placed the severed limbs of ,osiris on a corn-sieve47#bjh7 ,or more probably the legend may be a reminiscence of a custom of slaying a human victim1 perhaps a representative of the corn-spirit1 and distributing his flesh or scattering his ashes over the fields to fertilize them4 ,in modern ,europe the figure of ,death is sometimes torn in pieces1 and the fragments are then buried in the ground to make the crops grow well17#bji7 and in other parts of the world human victims are treated in the same way47#baj7 ,with regard to the ancient ,egyptians we have it on the authority of ,manetho that they used to burn red-haired men and scatter their ashes with winnowing fans17#baa7 and it is highly significant that this barbarous sacrifice was offered by the kings at the grave of ,osiris47#bab7 ,we may conjecture that the victims represented ,osiris himself1 who was annually slain1 dismembered1 and buried in their persons that he might quicken the seed in the earth4 7,m#hb7 ,possibly in prehistoric times the kings themselves played the part of the god and were slain and dismembered in that character4 ,set as well as ,osiris is said to have been torn in pieces after a reign of eighteen days1 which was commemorated by an annual festival of the same length47#bac7 ,according to one story ,romulus1 the first king of ,rome1 was cut in pieces by the senators1 who buried the fragments of him in the ground27#bad7 and the traditional day of his death1 the seventh of ,july1 was celebrated with certain curious rites1 which were apparently connected with the artificial fertilization of the fig47#bae7 ,again1 ,greek legend told how ,pentheus1 king of ,thebes1 and ,lycurgus1 king of the ,thracian ,edonians1 opposed the vine-god ,dionysus1 and how the impious monarchs were rent in pieces1 the one by the frenzied ,bacchanals1 the other by horses47#baf7 ,these ,greek traditions may well be distorted reminiscences of a custom of sacrificing human beings1 and especially divine kings1 in the character of ,dionysus1 a god who resembled ,osiris in many points and was said like him to have been torn limb from limb47#bag7 ,we are told that in ,chios men were rent in pieces as a sacrifice to ,dionysus27#bah7 and since they died the same death as their god1 it is reasonable to suppose that they personated him4 ,the story that the ,thracian ,orpheus was similarly torn limb from limb by the ,bacchanals seems to indicate that he too perished in the character of the god whose death he died47#bai7 ,it is significant that the ,thracian ,lycurgus1 king of the ,edonians1 is said to have been put to death in order that the ground1 which had ceased to be fruitful1 might regain its fertility47#bbj7 ,in some ,thracian villages at ,carnival time a custom is still annually observed1 which may well be a mitigation of an ancient practice of putting a man1 perhaps a king1 to death in the character of ,dionysus for the sake of the crops4 ,a man disguised in goatskins and fawnskins1 the livery of ,dionysus1 is shot at and falls down as dead4 ,a pretence is made of flaying his body and of mourning over him1 but afterwards he comes to life again4 ,further1 a plough is dragged about the village and seed is scattered1 while prayers are said that the wheat1 rye1 and barley may be plentiful4 ,one town 7,viza71 where these customs are observed1 was the capital of the old ,thracian kings4 ,in another town 7,kosti1 near the ,black ,sea7 the principal masker is called the king4 ,he wears goatskins or sheepskins1 and is attended by a boy who dispenses wine to the people4 ,the king himself carries seed1 which he casts on the ground before the church1 after being invited to throw it on two bands of married and unmarried men respectively4 ,finally1 he is stripped of the skins and thrown into the river47#bba7 7,m#hc7 ,further1 we read of a ,norwegian king1 ,halfdan the ,black1 whose body was cut up and buried in different parts of his kingdom for the sake of ensuring the fruitfulness of the earth4 ,he is said to have been drowned at the age of forty through the breaking of the ice in spring4 ,what followed his death is thus related by the old ,norse historian ,snorri ,sturluson3 8,he had been the most prosperous 7literally1 blessed with abundance7 of all kings4 ,so greatly did men value him that when the news came that he was dead and his body removed to ,hringariki and intended for burial there1 the chief men from ,raumariki and ,westfold and ,heithmrk came and all requested that they might take his body with them and bury it in their various provinces2 they thought that it would bring abundance to those who obtained it4 ,eventually it was settled that the body was distributed in four places4 ,the head was laid in a barrow at ,steinn in ,hringariki1 and each party took away their own share and buried it4 ,all these barrows are called ,halfdan's barrows407#bbb7 ,it should be remembered that this ,halfdan belonged to the family of the ,ynglings1 who traced their descent from ,frey1 the great ,scandinavian god of fertility47#bbc7 ,frey himself is said to have reigned as king of ,sweden at ,upsala4 ,the years of his reign were plenteous1 and the people laid the plenty to his account4 ,so when he died1 they would not burn him1 as it had been customary to do with the dead before his time2 but they resolved to preserve his body1 believing that1 so long as it remained in ,sweden1 the land would have abundance and peace4 ,therefore they reared a great mound1 and put him in it1 and sacrificed to him for plenty and peace ever afterwards4 ,and for three years after his death they poured the tribute to him into the mound1 as if he were alive2 the gold they poured in by one window1 the silver by a second1 and the copper by a third47#bbd7 7,m#hd7 ,the natives of ,kiwai1 an island lying off the mouth of the ,fly ,river in ,british ,new ,guinea1 tell of a certain magician named ,segera1 who had sago for his totem4 ,when his son died1 the death was set down to the magic of an enemy1 and the bereaved father was so angry that by his spells he caused the whole crop of sago in the country to fail2 only in his own garden the sago grew as luxuriantly as ever4 ,when many had died of famine1 the people went to him and begged him to remove the spells which he had cast on the sago palms1 so that they might eat food and live4 ,the magician1 touched with remorse and pity1 went round planting a sago shoot in every garden1 and the shoots flourished1 sago was plentiful once more1 and the famine came to an end4 ,when ,segera was old and ill1 he told the people that he would soon die1 but that1 nevertheless1 he would cause their gardens to thrive4 ,accordingly1 he instructed them that when he was dead they should cut him up and place pieces of his flesh in their gardens1 but his head was to be buried in his own garden4 ,of him it is said that he outlived the ordinary age1 and that no man knew his father1 but that he made the sago good and no one was hungry any more4 ,old men who were alive a few years ago affirmed that they had known ,segera in their youth1 and the general opinion of the ,kiwai people seems to be that ,segera died not more than two generations ago47#bbe7 7,m#he7 ,taken all together1 these legends point to a widespread practice of dismembering the body of a king or magician and burying the pieces in different parts of the country in order to ensure the fertility of the ground and probably also the fecundity of man and beast4 ,whether regarded as the descendant of a god1 as himself divine1 or simply as a mighty enchanter1 the king was believed to radiate magical virtue for the good of his subjects1 quickening the seed in the earth and in the womb4 ,this radiation of reproductive energy did not cease with his life2 hence the people deemed it essential to preserve his body as a pledge of the continued prosperity of the country4 ,it would be natural to imagine that the spot where the dead king was buried would enjoy a more than ordinary share of his blessed influence1 and accordingly disputes would almost inevitably arise between different districts for the exclusive possession of so powerful a talisman4 ,these disputes could be settled and local jealousies appeased by dividing the precious body between the rival claimants1 in order that all should benefit in equal measure by its life-giving properties4 ,this was certainly done in ,norway with the body of ,halfdan the ,black1 the descendant of the harvest-god ,frey2 it appears to have been done with the body of ,segera1 the sago-magician of ,kiwai2 and we may conjecture that in prehistoric times it was done with the bodies of ,egyptian kings1 who personated ,osiris1 the god of fertility in general and of the corn in particular4 ,at least such a practice would account for the legend of the mangling of the god's body and the distribution of the pieces throughout ,egypt4 7,m#hf7 ,in this connexion the story that the genital member of ,osiris was missing when ,isis pieced together his mutilated body17#bbf7 may not be without significance4 ,when a ,zulu medicine-man wishes to make the crops grow well1 he will take the body of a man who has died in full vigour and cut minute portions of tissue from the foot1 the leg1 the arm1 the face1 and the nail of a single finger in order to compound a fertilizing medicine out of them4 ,but the most important part of the medicine consists of the dead man's generative organs1 which are removed entire4 ,all these pieces of the corpse are fried with herbs on a slow fire1 then ground to powder1 and sown over the fields47#bbg7 ,we have seen that similarly the ,egyptians scattered the ashes of human victims by means of winnowing-fans27#bbh7 and if my explanation of the practice is correct1 it may well have been that they1 like the ,zulus1 attributed a special power of reproduction to the genital organs1 and therefore carefully excised them from the body of the victim in order to impart their virtue to the fields4 ,i have conjectured that a similar use was made of the severed portions of the priests of ,attis47#bbi7 7,m#hg7 ,to an ancient ,egyptian1 with his firm belief in a personal immortality dependent on the integrity of the body1 the prospect of mutilation after death must have been very repugnant2 and we may suppose that the kings offered a strenuous resistance to the custom and finally succeeded in abolishing it4 ,they may have represented to the people that they would attain their object better by keeping the royal corpse intact than by frittering it away in small pieces4 ,their subjects apparently acquiesced in the argument1 or at all events in the conclusion2 yet the mountains of masonry beneath which the old ,egyptian kings lay buried may have been intended to guard them from the superstitious devotion of their friends quite as much as from the hostile designs of their enemies1 since both alike must have been under a strong temptation to violate the sanctity of the grave in order to possess themselves of bodies which were believed to be endowed with magical virtue of the most tremendous potency4 ,in antiquity the safety of the state was often believed to depend on the possession of a talisman1 which sometimes consisted of the bones of a king or hero4 ,hence the graves of such persons were sometimes kept secret47#bcj7 ,the violation of royal tombs by a conqueror was not a mere insult3 it was a deadly blow struck at the prosperity of the kingdom4 ,hence ,ashurbanipal carried off to ,assyria the bones of the kings of ,elam1 believing that thus he gave their shades no repose and deprived them of food and drink47#bca7 ,the ,moabites burned the bones of the king of ,edom into lime47#bcb7 ,lysimachus is said to have opened the graves of the kings of ,epirus and scattered the bones of the dead47#bcc7 7,m#hh7 ,with savage and barbarous tribes in like manner it is not unusual to violate the sanctity of the tomb either for the purpose of wreaking vengeance on the dead or more commonly perhaps for the sake of gaining possession of the bones and converting them to magical uses4 ,hence the ,mpongwe kings of the ,gaboon region in ,west ,africa are buried secretly lest their heads should fall into the hands of men of another tribe1 who would make a powerful fetish out of the brains47#bcd7 ,again1 in ,togoland1 ,west ,africa1 the kings of the ,ho tribe are buried with great secrecy in the forest1 and a false grave is made ostentatiously in the king's house4 ,none but his personal retainers and a single daughter know where the king's real grave is4 ,the intention of this secret burial is to prevent enemies from digging up the corpse and cutting off the head47#bce7 8,the heads of important chiefs in the ,calabar districts are usually cut off from the body on burial and kept secretly for fear the head1 and thereby the spirit1 of the dead chief1 should be stolen from the town4 ,if it were stolen it would be not only a great advantage to its new possessor1 but a great danger to the chief's old town1 because he would know all the peculiar ju-ju relating to it4 ,for each town has a peculiar one1 kept exceedingly secret1 in addition to the general ju-jus1 and this secret one would then be in the hands of the new owners of the spirit407#bcf7 ,the graves of ,basuto chiefs are kept secret lest certain more or less imaginary witches and wizards called ,baloi1 who haunt tombs1 should get possession of the bones and work evil magic with them47#bcg7 ,in the ,thonga tribe of ,south ,africa1 when a chief dies1 he is buried secretly by night in a sacred wood1 and few people know the place of the grave4 ,with some clans of the tribe it is customary to level the mound over the grave so that no sign whatever remains to show where the body has been buried4 ,this is said to be done lest enemies should exhume the corpse and cut off the ears1 the diaphragm1 and other parts in order to make powerful war-charms out of them47#bch7 ,by many tribes in ,fiji 8the burial-place of their chief is kept a profound secret1 lest those whom he injured during his lifetime should revenge themselves by digging up and insulting or even eating his body4 ,in some places the dead chief is buried in his own house1 and armed warriors of his mother's kin keep watch night and day over his grave4 ,after a time his bones are taken up and carried by night to some far-away inaccessible cave in the mountains1 whose position is known only to a few trustworthy men4 ,ladders are constructed to enable them to reach the cave1 and are taken down when the bones have been deposited there4 ,many frightful stories are told in connection with this custom1 and it is certain that not even decomposition itself avails to baulk the last revenge of cannibals if they can find the grave4 ,the very bones of the dead chief are not secure from the revenge of those whose friends he killed during his lifetime1 or whom he otherwise so exasperated by the tyrannous exercise of his power as to fill their hearts with a deadly hate4 ,in one instance within my own knowledge1 when the hiding-place was discovered1 the bones were taken away1 scraped1 and stewed down into a horrible hell-broth407#bci7 ,when a ,melanesian dies who enjoyed a reputation for magical powers in his lifetime1 his friends will sometimes hold a sham burial and keep the real grave secret for fear that men might come and dig up the skull and bones to make charms with them47#bdj7 7,m#hi7 ,beliefs and practices of this sort are by no means confined to agricultural peoples4 ,among the ,koniags of ,alaska 8in ancient times the pursuit of the whale was accompanied by numerous superstitious observances kept a secret by the hunters4 ,lieutenant ,davidof states that the whalers preserved the bodies of brave or distinguished men in secluded caves1 and before proceeding upon a whale-hunt would carry these dead bodies into a stream and then drink of the water thus tainted4 ,one famous whaler of ,kadiak who desired to flatter ,baranof1 the first chief manager of the ,russian colonies1 said to him1 #8,when you die ,i shall try to steal your body1' intending thus to express his great respect for ,baranof4 ,on the occasion of the death of a whaler his fellows would cut the body into pieces1 each man taking one of them for the purpose of rubbing his spear-heads therewith4 ,these pieces were dried or otherwise preserved1 and were frequently taken into the canoes as talismans407#bda7 7,m#ij7 ,to return to the human victims whose ashes the ,egyptians scattered with winnowing-fans17#bdb7 the red hair of these unfortunates was probably significant4 ,if ,i am right1 the custom of sacrificing such persons was not a mere way of wreaking a national spite on fair-haired foreigners1 whom the black-haired ,egyptians of old1 like the black-haired ,chinese of modern times1 may have regarded as red-haired devils4 ,for in ,egypt the oxen which were sacrificed had also to be red2 a single black or white hair found on the beast would have disqualified it for the sacrifice47#bdc7 ,if1 as ,i conjecture1 these human sacrifices were intended to promote the growth of the crops--and the winnowing of their ashes seems to support this view--red-haired victims were perhaps selected as best fitted to personate the spirit of the ruddy grain4 ,for when a god is represented by a living person1 it is natural that the human representative should be chosen on the ground of his supposed resemblance to the divine original4 ,hence the ancient ,mexicans1 conceiving the maize as a personal being who went through the whole course of life between seed-time and harvest1 sacrificed new-born babes when the maize was sown1 older children when it had sprouted1 and so on till it was fully ripe1 when they sacrificed old men47#bdd7 ,a name for ,osiris was the 8crop0 or 8harvest027#bde7 and the ancients sometimes explained him as a personification of the corn47#bdf7 #b4 ,osiris a ,tree-,spirit4 7,m#ia7 ,but ,osiris was more than a spirit of the corn2 he was also a tree-spirit1 and this may perhaps have been his primitive character1 since the worship of trees is naturally older in the history of religion than the worship of the cereals4 ,however that may have been1 to an agricultural people like the ,egyptians1 who depended almost wholly on their crops1 the corn-god was naturally a far more important personage than the tree-god1 and attracted a larger share of their devotion4 ,the character of ,osiris as a tree-spirit was represented very graphically in a ceremony described by ,firmicus ,maternus47#bdg7 ,a pine-tree having been cut down1 the centre was hollowed out1 and with the wood thus excavated an image of ,osiris was made1 which was then buried like a corpse in the hollow of the tree4 ,it is hard to imagine how the conception of a tree as tenanted by a personal being could be more plainly expressed4 ,the image of ,osiris thus made was kept for a year and then burned1 exactly as was done with the image of ,attis which was attached to the pine-tree47#bdh7 ,the ceremony of cutting the tree1 as described by ,firmicus ,maternus1 appears to be alluded to by ,plutarch47#bdi7 ,it was probably the ritual counterpart of the mythical discovery of the body of ,osiris enclosed in the erica-tree47#bej7 7,m#ib7 ,now we know from the monuments that at ,busiris1 ,memphis1 and elsewhere the great festival of ,osiris closed on the thirtieth of ,khoiak with the setting up of a remarkable pillar known as the tatu1 tat1 tet1 dad1 or ded4 ,this was a column with four or five cross-bars1 like superposed capitals1 at the top4 ,the whole roughly resembled a telegraph-post with the cross-pieces which support the wires4 ,sometimes on the monuments a human form is given to the pillar by carving a grotesque face on it1 robing the lower part1 crowning the top with the symbols of ,osiris1 and adding two arms which hold two other characteristic emblems of the god1 the crook and the scourge or flail4 ,on a ,theban tomb the king himself1 assisted by his relations and a priest1 is represented hauling at the ropes by which the pillar is being raised1 while the queen looks on and her sixteen daughters accompany the ceremony with the music of rattles and sistrums4 ,again1 in the hall of the ,osirian mysteries at ,abydos the ,king ,sety ,i4 and the goddess ,isis are depicted raising the column between them4 ,in ,egyptian theology the pillar was interpreted as the backbone of ,osiris1 and whatever its meaning may have been1 it was one of the holiest symbols of the national religion4 ,it might very well be a conventional way of representing a tree stripped of its leaves2 and if ,osiris was a tree-spirit1 the bare trunk and branches might naturally be described as his backbone4 ,the setting up of the column would thus1 as several modern scholars believe1 shadow forth the resurrection of the god1 and the importance of the occasion would explain and justify the prominent part which the king appears to have taken in the ceremony47#bea7 ,it is to be noted that in the myth of ,osiris the erica-tree which shot up and enclosed his dead body1 was cut down by a king and turned by him into a pillar of his house47#beb7 ,we can hardly doubt1 therefore1 that this incident of the legend was supposed to be dramatically set forth in the erection of the ded column by the king4 ,like the similar custom of cutting a pine-tree and fastening an image to it in the rites of ,attis1 the ceremony may have belonged to that class of customs of which the bringing in of the ,may-pole is among the most familiar4 ,the association of the king and queen of ,egypt with the ded pillar reminds us of the association of a ,king and ,queen of ,may with the ,may-pole47#bec7 ,the resemblance may be more than superficial4 7,m#ic7 ,in the hall of ,osiris at ,denderah the coffin containing the hawk-headed mummy of the god is clearly depicted as enclosed within a tree1 apparently a conifer1 the trunk and branches of which are seen above and below the coffin47#bed7 ,the scene thus corresponds closely both to the myth and to the ceremony described by ,firmicus ,maternus4 ,in another scene at ,denderah a tree of the same sort is represented growing between the dead and the reviving ,osiris1 as if on purpose to indicate that the tree was the symbol of the divine resurrection47#bee7 ,a pine-cone often appears on the monuments as an offering presented to ,osiris1 and a manuscript of the ,louvre speaks of the cedar as sprung from him47#bef7 ,the sycamore and the tamarisk were also his trees4 ,in inscriptions he is spoken of as residing in them27#beg7 and in tombs his mother ,nut is often portrayed standing in the midst of a sycamore-tree and pouring a libation for the benefit of the dead47#beh7 ,in one of the ,pyramid ,texts we read1 8,hail to thee1 ,sycamore1 which enclosest the god027#bei7 and in certain temples the statue of ,osiris used to be placed for seven days upon branches of sycamores4 ,the explanation appended in the sacred texts declares that the placing of the image on the tree was intended to recall the seven months passed by ,osiris in the womb of his mother ,nut1 the goddess of the sycamore47#bfj7 ,the rite recalls the story that ,adonis was born after ten months' gestation from a myrrh-tree47#bfa7 ,further1 in a sepulchre at ,how 7,diospolis ,parva7 a tamarisk is depicted overshadowing the tomb of ,osiris1 while a bird is perched among the branches with the significant legend 8the soul of ,osiris107#bfb7 showing that the spirit of the dead god was believed to haunt his sacred tree47#bfc7 ,again1 in the series of sculptures which illustrate the mystic history of ,osiris in the great temple of ,isis at ,philae1 a tamarisk is figured with two men pouring water on it4 ,the accompanying inscription leaves no doubt1 says ,brugsch1 that the verdure of the earth was believed to be connected with the verdure of the tree1 and that the sculpture refers to the grave of ,osiris at ,philae1 of which ,plutarch tells us that it was overshadowed by a methide plant1 taller than any olive-tree4 ,this sculpture1 it may be observed1 occurs in the same chamber in which the god is represented as a corpse with ears of corn springing from him47#bfd7 ,in inscriptions he is referred to as 8the one in the tree10 8the solitary one in the acacia10 and so forth47#bfe7 ,on the monuments he sometimes appears as a mummy covered with a tree or with plants27#bff7 and trees are represented growing from his grave47#bfg7 7,m#id7 ,it accords with the character of ,osiris as a tree-spirit that his worshippers were forbidden to injure fruit-trees1 and with his character as a god of vegetation in general that they were not allowed to stop up wells of water1 which are so important for the irrigation of hot southern lands47#bfh7 ,according to one legend1 he taught men to train the vine to poles1 to prune its superfluous foliage1 and to extract the juice of the grape47#bfi7 ,in the papyrus of ,nebseni1 written about #aeej ,b4,c41 ,osiris is depicted sitting in a shrine1 from the roof of which hang clusters of grapes27#bgj7 and in the papyrus of the royal scribe ,nekht we see the god enthroned in front of a pool1 from the banks of which a luxuriant vine1 with many bunches of grapes1 grows towards the green face of the seated deity47#bga7 ,the ivy was sacred to him1 and was called his plant because it is always green47#bgb7 #c4 ,osiris a ,god of ,fertility4 7,m#ie7 ,as a god of vegetation ,osiris was naturally conceived as a god of creative energy in general1 since men at a certain stage of evolution fail to distinguish between the reproductive powers of animals and of plants4 ,hence a striking feature in his worship was the coarse but expressive symbolism by which this aspect of his nature was presented to the eye not merely of the initiated but of the multitude4 ,at his festival women used to go about the villages singing songs in his praise and carrying obscene images of him which they set in motion by means of strings47#bgc7 ,the custom was probably a charm to ensure the growth of the crops4 ,a similar image of him1 decked with all the fruits of the earth1 is said to have stood in a temple before a figure of ,isis17#bgd7 and in the chambers dedicated to him at ,philae the dead god is portrayed lying on his bier in an attitude which indicates in the plainest way that even in death his generative virtue was not extinct but only suspended1 ready to prove a source of life and fertility to the world when the opportunity should offer47#bge7 ,hymns addressed to ,osiris contain allusions to this important side of his nature4 ,in one of them it is said that the world waxes green in triumph through him2 and another declares1 8,thou art the father and mother of mankind1 they live on thy breath1 they subsist on the flesh of thy body407#bgf7 ,we may conjecture that in this paternal aspect he was supposed1 like other gods of fertility1 to bless men and women with offspring1 and that the processions at his festival were intended to promote this object as well as to quicken the seed in the ground4 ,it would be to misjudge ancient religion to denounce as lewd and profligate the emblems and the ceremonies which the ,egyptians employed for the purpose of giving effect to this conception of the divine power4 ,the ends which they proposed to themselves in these rites were natural and laudable2 only the means they adopted to compass them were mistaken4 ,a similar fallacy induced the ,greeks to adopt a like symbolism in their ,dionysiac festivals1 and the superficial but striking resemblance thus produced between the two religions has perhaps more than anything else misled inquirers1 both ancient and modern1 into identifying worships which1 though certainly akin in nature1 are perfectly distinct and independent in origin47#bgg7 #d4 ,osiris a ,god of the ,dead4 7,m#if7 ,we have seen that in one of his aspects ,osiris was the ruler and judge of the dead47#bgh7 ,to a people like the ,egyptians1 who not only believed in a life beyond the grave but actually spent much of their time1 labour1 and money in preparing for it1 this office of the god must have appeared hardly1 if at all1 less important than his function of making the earth to bring forth its fruits in due season4 ,we may assume that in the faith of his worshippers the two provinces of the god were intimately connected4 ,in laying their dead in the grave they committed them to his keeping who could raise them from the dust to life eternal1 even as he caused the seed to spring from the ground4 ,of that faith the corn-stuffed effigies of ,osiris found in ,egyptian tombs furnish an eloquent and unequivocal testimony47#bgi7 ,they were at once an emblem and an instrument of resurrection4 ,thus from the sprouting of the grain the ancient ,egyptians drew an augury of human immortality4 ,they are not the only people who have built the same far-reaching hopes on the same slender foundation4 8,thou fool1 that which thou sowest1 thou sowest not that body that shall be1 but bare grain1 it may chance of wheat1 or of some other grain3 but ,god giveth it a body as it hath pleased him1 and to every seed his own body4 ,so also is the resurrection of the dead4 ,it is sown in corruption2 it is raised in incorruption3 it is sown in weakness2 it is raised in power3 it is sown a natural body2 it is raised a spiritual body407#bhj7 7,m#ig7 ,a god who thus fed his people with his own broken body in this life1 and who held out to them a promise of a blissful eternity in a better world hereafter1 naturally reigned supreme in their affections4 ,we need not wonder1 therefore1 that in ,egypt the worship of the other gods was overshadowed by that of ,osiris1 and that while they were revered each in his own district1 he and his divine partner ,isis were adored in all47#bha7 ,,chapter ,,vi4 ,,isis4 7,m#ih7 ,the original meaning of the goddess ,isis is still more difficult to determine than that of her brother and husband ,osiris4 ,her attributes and epithets were so numerous that in the hieroglyphics she is called 8the many-named10 8the thousand-named10 and in ,greek inscriptions 8the myriad-named407#bhb7 ,the late eminent ,dutch scholar ,c4 ,p4 ,tiele confessed candidly that 8it is now impossible to tell precisely to what natural phenomena the character of ,isis at first referred40 ,yet he adds1 8,originally she was a goddess of fecundity407#bhc7 ,similarly ,dr4 ,budge writes that 8,isis was the great and beneficent goddess and mother1 whose influence and love pervaded all heaven and earth and the abode of the dead1 and she was the personification of the great feminine1 creative power which conceived1 and brought forth every living creature and thing1 from the gods in heaven to man on the earth1 and to the insect on the ground2 what she brought forth she protected1 and cared for1 and fed1 and nourished1 and she employed her life in using her power graciously and successfully1 not only in creating new beings but in restoring those that were dead4 ,she was1 besides these things1 the highest type of a faithful and loving wife and mother1 and it was in this capacity that the ,egyptians honoured and worshipped her most407#bhd7 7,m#ii7 ,thus in her character of a goddess of fecundity ,isis answered to the great mother goddesses of ,asia1 though she differed from them in the chastity and fidelity of her conjugal life2 for while they were unmarried and dissolute1 she had a husband and was a true wife to him as well as an affectionate mother to their son4 ,hence her beautiful ,madonna-like figure reflects a more refined state of society and of morals than the coarse1 sensual1 cruel figures of ,astarte1 ,anaitis1 ,cybele1 and the rest of that crew4 ,a clear trace1 indeed1 of an ethical standard very different from our own lingers in her double relation of sister and wife to ,osiris2 but in most other respects she is rather late than primitive1 the full-blown flower rather than the seed of a long religious development4 ,the attributes ascribed to her were too various to be all her own4 ,they were graces borrowed from many lesser deities1 sweets rifled from a thousand humbler plants to feed the honey of her superb efflorescence4 ,yet in her complex nature it is perhaps still possible to detect the original nucleus round which by a slow process of accretion the other elements gathered4 ,for if her brother and husband ,osiris was in one of his aspects the corn-god1 as we have seen reason to believe1 she must surely have been the corn-goddess4 ,there are at least some grounds for thinking so4 ,for if we may trust ,diodorus ,siculus1 whose authority appears to have been the ,egyptian historian ,manetho1 the discovery of wheat and barley was attributed to ,isis1 and at her festivals stalks of these grains were carried in procession to commemorate the boon she had conferred on men47#bhe7 ,a further detail is added by ,augustine4 ,he says that ,isis made the discovery of barley at the moment when she was sacrificing to the common ancestors of her husband and herself1 all of whom had been kings1 and that she showed the newly discovered ears of barley to ,osiris and his councillor ,thoth or ,mercury1 as ,roman writers called him4 ,that is why1 adds ,augustine1 they identify ,isis with ,ceres47#bhf7 ,further1 at harvest-time1 when the ,egyptian reapers had cut the first stalks1 they laid them down and beat their breasts1 wailing and calling upon ,isis47#bhg7 ,the custom has been already explained as a lament for the corn-spirit slain under the sickle47#bhh7 ,amongst the epithets by which ,isis is designated in the inscriptions are 8,creatress of green things10 8,green goddess1 whose green colour is like unto the greenness of the earth10 8,lady of ,bread10 8,lady of ,beer10 8,lady of ,abundance407#bhi7 ,according to ,brugsch she is 8not only the creatress of the fresh verdure of vegetation which covers the earth1 but is actually the green corn-field itself1 which is personified as a goddess407#bij7 ,this is confirmed by her epithet ,sochit or ,sochet1 meaning 8a corn-field10 a sense which the word still retains in ,coptic47#bia7 ,the ,greeks conceived of ,isis as a corn-goddess1 for they identified her with ,demeter47#bib7 ,in a ,greek epigram she is described as 8she who has given birth to the fruits of the earth10 and 8the mother of the ears of corn027#bic7 and in a hymn composed in her honour she speaks of herself as 8queen of the wheat-field10 and is described as 8charged with the care of the fruitful furrow's wheat-rich path407#bid7 ,accordingly1 ,greek or ,roman artists often represented her with ears of corn on her head or in her hand47#bie7 7,m#ajj7 ,such1 we may suppose1 was ,isis in the olden time1 a rustic ,corn-,mother adored with uncouth rites by ,egyptian swains4 ,but the homely features of the clownish goddess could hardly be traced in the refined1 the saintly form which1 spiritualized by ages of religious evolution1 she presented to her worshippers of after days as the true wife1 the tender mother1 the beneficent queen of nature1 encircled with the nimbus of moral purity1 of immemorial and mysterious sanctity4 ,thus chastened and transfigured she won many hearts far beyond the boundaries of her native land4 ,in that welter of religions which accompanied the decline of national life in antiquity her worship was one of the most popular at ,rome and throughout the empire4 ,some of the ,roman emperors themselves were openly addicted to it47#bif7 ,and however the religion of ,isis may1 like any other1 have been often worn as a cloak by men and women of loose life1 her rites appear on the whole to have been honourably distinguished by a dignity and composure1 a solemnity and decorum well fitted to soothe the troubled mind1 to ease the burdened heart4 ,they appealed therefore to gentle spirits1 and above all to women1 whom the bloody and licentious rites of other ,oriental goddesses only shocked and repelled4 ,we need not wonder1 then1 that in a period of decadence1 when traditional faiths were shaken1 when systems clashed1 when men's minds were disquieted1 when the fabric of empire itself1 once deemed eternal1 began to show ominous rents and fissures1 the serene figure of ,isis with her spiritual calm1 her gracious promise of immortality1 should have appeared to many like a star in a stormy sky1 and should have roused in their breasts a rapture of devotion not unlike that which was paid in the ,middle ,ages to the ,virgin ,mary4 ,indeed her stately ritual1 with its shaven and tonsured priests1 its matins and vespers1 its tinkling music1 its baptism and aspersions of holy water1 its solemn processions1 its jewelled images of the ,mother of ,god1 presented many points of similarity to the pomps and ceremonies of ,catholicism47#big7 ,the resemblance need not be purely accidental4 ,ancient ,egypt may have contributed its share to the gorgeous symbolism of the ,catholic ,church as well as to the pale abstractions of her theology47#bih7 ,certainly in art the figure of ,isis suckling the infant ,horus is so like that of the ,madonna and child that it has sometimes received the adoration of ignorant ,christians47#bii7 ,and to ,isis in her later character of patroness of mariners the ,virgin ,mary perhaps owes her beautiful epithet of ,stella ,maris1 8,star of the ,sea10 under which she is adored by tempest-tossed sailors47#cjj7 ,the attributes of a marine deity may have been bestowed on ,isis by the sea-faring ,greeks of ,alexandria4 ,they are quite foreign to her original character and to the habits of the ,egyptians1 who had no love of the sea47#cja7 ,on this hypothesis ,sirius1 the bright star of ,isis1 which on ,july mornings rises from the glassy waves of the eastern ,mediterranean1 a harbinger of halcyon weather to mariners1 was the true ,stella ,maris1 8the ,star of the ,sea40 ,,chapter ,,vii4 ,,osiris ,,and ,,the ,,sun4 7,m#aja7 ,osiris has been sometimes interpreted as the sun-god2 and in modern times this view has been held by so many distinguished writers that it deserves a brief examination4 ,if we inquire on what evidence ,osiris has been identified with the sun or the sun-god1 it will be found on analysis to be minute in quantity and dubious1 where it is not absolutely worthless1 in quality4 ,the diligent ,jablonski1 the first modern scholar to collect and sift the testimony of classical writers on ,egyptian religion1 says that it can be shown in many ways that ,osiris is the sun1 and that he could produce a cloud of witnesses to prove it1 but that it is needless to do so1 since no learned man is ignorant of the fact47#cjb7 ,of the writers whom he condescends to quote1 the only two who expressly identify ,osiris with the sun are ,diodorus and ,macrobius4 ,the passage in ,diodorus runs thus37#cjc7 8,it is said that the aboriginal inhabitants of ,egypt1 looking up to the sky1 and smitten with awe and wonder at the nature of the universe1 supposed that there were two gods1 eternal and primaeval1 the sun and the moon1 of whom they named the sun ,osiris and the moon ,isis40 ,even if ,diodorus's authority for this statement is ,manetho1 as there is some ground for believing17#cjd7 little or no weight can be attached to it4 ,for it is plainly a philosophical1 and therefore a late1 explanation of the first beginnings of ,egyptian religion1 reminding us of ,kant's familiar saying about the starry heavens and the moral law rather than of the rude traditions of a primitive people4 ,jablonski's second authority1 ,macrobius1 is no better1 but rather worse4 ,for ,macrobius was the father of that large family of mythologists who resolve all or most gods into the sun4 ,according to him ,mercury was the sun1 ,mars was the sun1 ,janus was the sun1 ,saturn was the sun1 so was ,jupiter1 also ,nemesis1 likewise ,pan1 and so on through a great part of the pantheon47#cje7 ,it was natural1 therefore1 that he should identify ,osiris with the sun17#cjf7 but his reasons for doing so are exceedingly slight4 ,he refers to the ceremonies of alternate lamentation and joy as if they reflected the vicissitudes of the great luminary in his course through the sky4 ,further1 he argues that ,osiris must be the sun because an eye was one of his symbols4 ,it is true that an eye was a symbol of ,osiris17#cjg7 and it is also true that the sun was often called 8the eye of ,horus027#cjh7 yet the coincidence hardly suffices to establish the identity of the two deities4 ,the opinion that ,osiris was the sun is also mentioned1 but not accepted1 by ,plutarch17#cji7 and it is referred to by ,firmicus ,maternus47#caj7 7,m#ajb7 ,amongst modern scholars1 ,lepsius1 in identifying ,osiris with the sun1 appears to rely mainly on the passage of ,diodorus already quoted4 ,but the monuments1 he adds1 also show 8that down to a late time ,osiris was sometimes conceived as ,ra4 ,in this quality he is named ,osiris-,ra even in the #8,book of the ,dead1' and ,isis is often called #8the royal consort of ,ra4' 07#caa7 ,that ,ra was both the physical sun and the sun-god is undisputed2 but with every deference for the authority of so great a scholar as ,lepsius1 we may doubt whether the identification of ,osiris with ,ra can be accepted as proof that ,osiris was originally the sun4 ,for the religion of ancient ,egypt7#cab7 may be described as a confederacy of local cults which1 while maintaining against each other a certain measure of jealous and even hostile independence1 were yet constantly subjected to the fusing and amalgamating influence of political centralization and philosophic thought4 ,the history of the religion appears to have largely consisted of a struggle between these opposite forces or tendencies4 ,on the one side there was the conservative tendency to preserve the local cults with all their distinctive features1 fresh1 sharp1 and crisp as they had been handed down from an immemorial past4 ,on the other side there was the progressive tendency1 favoured by the gradual fusion of the people under a powerful central government1 first to dull the edge of these provincial distinctions1 and finally to break them down completely and merge them in a single national religion4 ,the conservative party probably mustered in its ranks the great bulk of the people1 their prejudices and affections being warmly enlisted in favour of the local deity1 with whose temple and rites they had been familiar from childhood2 and the popular dislike of change1 based on the endearing effect of old association1 must have been strongly reinforced by the less disinterested opposition of the local clergy1 whose material interests would necessarily suffer with any decay of their shrines4 ,on the other hand the kings1 whose power and glory rose with the political and ecclesiastical consolidation of the realm1 were the natural champions of religious unity2 and their efforts would be seconded by the refined and thoughtful minority1 who could hardly fail to be shocked by the many barbarous and revolting elements in the local rites4 ,as usually happens in such cases1 the process of religious unification appears to have been largely effected by discovering points of similarity1 real or imaginary1 between the provincial deities1 which were thereupon declared to be only different names or manifestations of the same god4 7,m#ajc7 ,of the deities who thus acted as centres of attraction1 absorbing in themselves a multitude of minor divinities1 by far the most important was the sun-god ,ra4 ,there appear to have been few gods in ,egypt who were not at one time or other identified with him4 ,ammon of ,thebes1 ,horus of the ,east1 ,horus of ,edfu1 ,chnum of ,elephantine1 ,tum of ,heliopolis1 all were regarded as one god1 the sun4 ,even the water-god ,sobk1 in spite of his crocodile shape1 did not escape the same fate4 ,indeed one king1 ,amenophis ,,iv41 undertook to sweep away all the old gods at a stroke and replace them by a single god1 the 8great living disc of the sun407#cac7 ,in the hymns composed in his honour1 this deity is referred to as 8the living disc of the sun1 besides whom there is none other40 ,he is said to have made 8the far heaven0 and 8men1 beasts1 and birds2 he strengtheneth the eyes with his beams1 and when he showeth himself1 all flowers live and grow1 the meadows flourish at his upgoing and are drunken at his sight1 all cattle skip on their feet1 and the birds that are in the marsh flutter for joy40 ,it is he 8who bringeth the years1 createth the months1 maketh the days1 calculateth the hours1 the lord of time1 by whom men reckon40 ,in his zeal for the unity of god1 the king commanded to erase the names of all other gods from the monuments1 and to destroy their images4 ,his rage was particularly directed against the god ,ammon1 whose name and likeness were effaced wherever they were found2 even the sanctity of the tomb was violated in order to destroy the memorials of the hated deity4 ,in some of the halls of the great temples at ,carnac1 ,luxor1 and other places1 all the names of the gods1 with a few chance exceptions1 were scratched out4 ,the monarch even changed his own name1 ,amenophis1 because it was compounded of ,ammon1 and took instead the name of ,chu-en-aten1 8gleam of the sun's disc40 ,thebes itself1 the ancient capital of his glorious ancestors1 full of the monuments of their piety and idolatry1 was no longer a fit home for the puritan king4 ,he deserted it1 and built for himself a new capital in ,middle ,egypt at the place now known as ,tell-el-,amarna4 ,here in a few years a city of palaces and gardens rose like an exhalation at his command1 and here the king1 his dearly loved wife and children1 and his complaisant courtiers led a merry life4 ,the grave and sombre ritual of ,thebes was discarded4 ,the sun-god was worshipped with songs and hymns1 with the music of harps and flutes1 with offerings of cakes and fruits and flowers4 ,blood seldom stained his kindly altars4 ,the king himself celebrated the offices of religion4 ,he preached with unction1 and we may be sure that his courtiers listened with at least an outward semblance of devotion4 ,from the too-faithful portraits of himself which he has bequeathed to us we can still picture to ourselves the heretic king in the pulpit1 with his tall1 lanky figure1 his bandy legs1 his pot-belly1 his long1 lean1 haggard face aglow with the fever of religious fanaticism4 ,yet 8the doctrine10 as he loved to call it1 which he proclaimed to his hearers was apparently no stern message of renunciation in this world1 of terrors in the world to come4 ,the thoughts of death1 of judgment1 and of a life beyond the grave1 which weighed like a nightmare on the minds of the ,egyptians1 seem to have been banished for a time4 ,even the name of ,osiris1 the awful judge of the dead1 is not once mentioned in the graves at ,tell-el-,amarna4 ,all this lasted only during the life of the reformer4 ,his death was followed by a violent reaction4 ,the old gods were reinstated in their rank and privileges3 their names and images were restored1 and new temples were built4 ,but all the shrines and palaces reared by the late king were thrown down3 even the sculptures that referred to him and to his god in rock-tombs and on the sides of hills were erased or filled up with stucco3 his name appears on no later monument1 and was carefully omitted from all official lists4 ,the new capital was abandoned1 never to be inhabited again4 ,its plan can still be traced in the sands of the desert4 7,m#ajd7 ,this attempt of ,king ,amenophis ,,iv4 is only an extreme example of a tendency which appears to have affected the religion of ,egypt as far back as we can trace it4 ,therefore1 to come back to our point1 in attempting to discover the original character of any ,egyptian god1 no weight can be given to the identification of him with other gods1 least of all with the sun-god ,ra4 ,far from helping to follow up the trail1 these identifications only cross and confuse it4 ,the best evidence for the original character of the ,egyptian gods is to be found in their ritual and myths1 so far as these are known1 and in the manner in which they are portrayed on the monuments4 ,it is mainly on evidence drawn from these sources that ,i rest my interpretation of ,osiris4 7,m#aje7 ,the ground upon which some modern writers seem chiefly to rely for the identification of ,osiris with the sun is that the story of his death fits better with the solar phenomena than with any other in nature4 ,it may readily be admitted that the daily appearance and disappearance of the sun might very naturally be expressed by a myth of his death and resurrection2 and writers who regard ,osiris as the sun are careful to indicate that it is the diurnal1 and not the annual1 course of the sun to which they understand the myth to apply4 ,thus ,renouf1 who identified ,osiris with the sun1 admitted that the ,egyptian sun could not with any show of reason be described as dead in winter47#cad7 ,but if his daily death was the theme of the legend1 why was it celebrated by an annual ceremony8 ,this fact alone seems fatal to the interpretation of the myth as descriptive of sunset and sunrise4 ,again1 though the sun may be said to die daily1 in what sense can he be said to be torn in pieces87#cae7 7,m#ajf7 ,in the course of our inquiry it has1 ,i trust1 been made clear that there is another natural phenomenon to which the conception of death and resurrection is as applicable as to sunset and sunrise1 and which1 as a matter of fact1 has been so conceived and represented in folk-custom4 ,that phenomenon is the annual growth and decay of vegetation4 ,a strong reason for interpreting the death of ,osiris as the decay of vegetation rather than as the sunset is to be found in the general1 though not unanimous1 voice of antiquity1 which classed together the worship and myths of ,osiris1 ,adonis1 ,attis1 ,dionysus1 and ,demeter1 as religions of essentially the same type47#caf7 ,the consensus of ancient opinion on this subject seems too great to be rejected as a mere fancy4 ,so closely did the rites of ,osiris resemble those of ,adonis at ,byblus that some of the people of ,byblus themselves maintained that it was ,osiris and not ,adonis whose death was mourned by them47#cag7 ,such a view could certainly not have been held if the rituals of the two gods had not been so alike as to be almost indistinguishable4 ,herodotus found the similarity between the rites of ,osiris and ,dionysus so great1 that he thought it impossible the latter could have arisen independently2 they must1 he supposed1 have been recently borrowed1 with slight alterations1 by the ,greeks from the ,egyptians47#cah7 ,again1 ,plutarch1 a very keen student of comparative religion1 insists upon the detailed resemblance of the rites of ,osiris to those of ,dionysus47#cai7 ,we cannot reject the evidence of such intelligent and trustworthy witnesses on plain matters of fact which fell under their own cognizance4 ,their explanations of the worships it is indeed possible to reject1 for the meaning of religious cults is often open to question2 but resemblances of ritual are matters of observation4 ,therefore1 those who explain ,osiris as the sun are driven to the alternative of either dismissing as mistaken the testimony of antiquity to the similarity of the rites of ,osiris1 ,adonis1 ,attis1 ,dionysus1 and ,demeter1 or of interpreting all these rites as sun-worship4 ,no modern scholar has fairly faced and accepted either side of this alternative4 ,to accept the former would be to affirm that we know the rites of these deities better than the men who practised1 or at least who witnessed them4 ,to accept the latter would involve a wrenching1 clipping1 mangling1 and distorting of myth and ritual from which even ,macrobius shrank47#cbj7 ,on the other hand1 the view that the essence of all these rites was the mimic death and revival of vegetation1 explains them separately and collectively in an easy and natural way1 and harmonizes with the general testimony borne by the ancients to their substantial similarity4 ,,chapter ,,viii4 ,,osiris ,,and ,,the ,,moon4 7,m#ajg7 ,before we conclude this study of ,osiris it will be worth while to consider an ancient view of his nature1 which deserves more attention than it has received in modern times4 ,we are told by ,plutarch that among the philosophers who saw in the gods of ,egypt personifications of natural objects and forces1 there were some who interpreted ,osiris as the moon and his enemy ,typhon as the sun1 8because the moon1 with her humid and generative light1 is favourable to the propagation of animals and the growth of plants2 while the sun with his fierce fire scorches and burns up all growing things1 renders the greater part of the earth uninhabitable by reason of his blaze1 and often overpowers the moon herself407#cba7 ,whatever may be thought of the physical qualities here attributed to the moon1 the arguments adduced by the ancients to prove the identity of ,osiris with that luminary carry with them a weight which has at least not been lightened by the results of modern research4 ,an examination of them and of other evidence pointing in the same direction will1 perhaps1 help to set the original character of the ,egyptian deity in a clearer light47#cbb7 #a4 ,osiris was said to have lived or reigned twenty-eight years4 ,this might fairly be taken as a mythical expression for a lunar month47#cbc7 #b4 ,his body was reported to have been rent into fourteen pieces47#cbd7 ,this might be interpreted of the waning moon1 which appears to lose a portion of itself on each of the fourteen days that make up the second half of a lunar month4 ,it is expressly said that his enemy ,typhon found the body of ,osiris at the full moon27#cbe7 thus the dismemberment of the god would begin with the waning of the moon4 ,to primitive man it seems manifest that the waning moon is actually dwindling1 and he naturally enough explains its diminution by supposing that the planet is being rent or broken in pieces or eaten away4 ,the ,klamath ,indians of ,oregon speak of the moon as 8the one broken to pieces0 with reference to its changing aspect2 they never apply such a term to the sun17#cbf7 whose apparent change of bulk at different seasons of the year is far too insignificant to attract the attention of the savage1 or at least to be described by him in such forcible language4 ,the ,dacotas believe that when the moon is full1 a great many little mice begin to nibble at one side of it and do not cease till they have eaten it all up1 after which a new moon is born and grows to maturity1 only to share the fate of its countless predecessors47#cbg7 ,a similar belief is held by the ,huzuls of the ,carpathians1 except that they ascribe the destruction of the old moon to wolves instead of to mice47#cbh7 #c4 ,at the new moon of the month ,phamenoth1 which was the beginning of spring1 the ,egyptians celebrated what they called 8the entry of ,osiris into the moon407#cbi7 #d4 ,at the ceremony called 8the burial of ,osiris0 the ,egyptians made a crescent-shaped chest 8because the moon1 when it approaches the sun1 assumes the form of a crescent and vanishes407#ccj7 #e4 ,the bull ,apis1 held to be an image of the soul of ,osiris17#cca7 was born of a cow which was believed to have been impregnated1 not in the vulgar way by a bull1 but by a divine influence emanating from the moon47#ccb7 #f4 ,once a year1 at the full moon1 pigs were sacrificed simultaneously to the moon and ,osiris47#ccc7 #g4 ,in a hymn supposed to be addressed by ,isis to ,osiris1 it is said that ,thoth-- 8,placeth thy soul in the bark ,ma-at1 ,in that name which is thine1 of ,,god ,,moon40 ,and again3-- 8,thou who comest to us as a child each month1 ,we do not cease to contemplate thee4 ,thine emanation heightens the brilliancy ,of the stars of ,orion in the firmament407#ccd7 ,here then ,osiris is identified with the moon in set terms4 ,if in the same hymn he is said to 8illuminate us like ,ra0 7the sun71 that is obviously no reason for identifying him with the sun1 but quite the contrary4 ,for though the moon may reasonably be compared to the sun1 neither the sun nor anything else can reasonably be compared to itself4 #h4 ,in art ,osiris is sometimes represented as a human-headed mummy grasping in his hands his characteristic emblems and wearing on his head1 instead of the usual crown1 a full moon within a crescent47#cce7 7,m#ajh7 ,now if in one of his aspects ,osiris was originally a deity of vegetation1 we can easily enough understand why in a later and more philosophic age he should come to be thus identified or confounded with the moon47#ccf7 ,for as soon as he begins to meditate upon the causes of things1 the early philosopher is led by certain obvious1 though fallacious1 appearances to regard the moon as the ultimate cause of the growth of plants4 ,in the first place he associates its apparent growth and decay with the growth and decay of sublunary things1 and imagines that in virtue of a secret sympathy the celestial phenomena really produce those terrestrial changes which in point of fact they merely resemble4 ,thus ,pliny says that the moon may fairly be considered the planet of breath1 8because it saturates the earth and by its approach fills bodies1 while by its departure it empties them4 ,hence it is10 he goes on1 8that shell-fish increase with the increase of the moon and that bloodless creatures especially feel breath at that time2 even the blood of men grows and diminishes with the light of the moon1 and leaves and herbage also feel the same influence1 since the lunar energy penetrates all things407#ccg7 8,there is no doubt10 writes ,macrobius1 8that the moon is the author and framer of mortal bodies1 so much so that some things expand or shrink as it waxes or wanes407#cch7 ,again1 ,aulus ,gellius puts in the mouth of a friend the remark that 8the same things which grow with the waxing1 do dwindle with the waning moon10 and he quotes from a commentary of ,plutarch's on ,hesiod a statement that the onion is the only vegetable which violates this great law of nature by sprouting in the wane and withering in the increase of the moon47#cci7 ,scottish ,highlanders allege that in the increase of the moon everything has a tendency to grow or stick together27#cdj7 and they call the second moon of autumn 8the ripening moon0 7,gealach an abachaidh71 because they imagine that crops ripen as much by its light as by day47#cda7 7,m#aji7 ,from this supposed influence of the moon on the life of plants and animals1 men in ancient and modern times have deduced a whole code of rules for the guidance of the husbandman1 the shepherd1 and others in the conduct of their affairs4 ,thus an ancient writer on agriculture lays it down as a maxim1 that whatever is to be sown should be sown while the moon is waxing1 and that whatever is to be cut or gathered should be cut or gathered while it is waning47#cdb7 ,a modern treatise on superstition describes how the superstitious man regulates all his conduct by the moon3 8,whatever he would have to grow1 he sets about it when she is in her increase2 but for what he would have made less he chooses her wane407#cdc7 ,in ,germany the phases of the moon are observed by superstitious people at all the more or even less important actions of life1 such as tilling the fields1 building or changing houses1 marriages1 hair-cutting1 bleeding1 cupping1 and so forth4 ,the particular rules vary in different places1 but the principle generally followed is that whatever is done to increase anything should be done while the moon is waxing2 whatever is done to diminish anything should be done while the moon is waning4 ,for example1 sowing1 planting1 and grafting should be done in the first half of the moon1 but the felling of timber and mowing should be done in the second half47#cdd7 ,in various parts of ,europe it is believed that plants1 nails1 hair1 and corns1 cut while the moon is on the increase1 will grow again fast1 but that if cut while it is on the decrease they will grow slowly or waste away47#cde7 ,hence persons who wish their hair to grow thick and long should cut it in the first half of the moon47#cdf7 ,on the same principle sheep are shorn when the moon is waxing1 because it is supposed that the wool will then be longest and most enduring47#cdg7 ,some negroes of the ,gaboon think that taro and other vegetables never thrive if they are planted after full moon1 but that they grow fast and strong if they are planted in the first quarter47#cdh7 ,the ,highlanders of ,scotland used to expect better crops of grain by sowing their seed in the moon's increase47#cdi7 ,on the other hand they thought that garden vegetables1 such as onions and kail1 run to seed if they are sown in the increase1 but that they grow to pot-herbs if they are sown in the wane47#cej7 ,so ,thomas ,tusser advised the peasant to sow peas and beans in the wane of the moon 8that they with the planet may rest and arise407#cea7 ,the ,zulus welcome the first appearance of the new moon with beating of drums and other demonstrations of joy2 but next day they abstain from all labour1 8thinking that if anything is sown on those days they can never reap the benefit thereof407#ceb7 ,but in this matter of sowing and planting a refined distinction is sometimes drawn by ,french1 ,german1 and ,esthonian peasants2 plants which bear fruit above ground are sown by them when the moon is waxing1 but plants which are cultivated for the sake of their roots1 such as potatoes and turnips1 are sown when the moon is waning47#cec7 ,the reason for this distinction seems to be a vague idea that the waxing moon is coming up and the waning moon going down1 and that accordingly fruits which grow upwards should be sown in the former period1 and fruits which grow downwards in the latter4 ,before beginning to plant their cacao the ,pipiles of ,central ,america exposed the finest seeds for four nights to the moonlight17#ced7 but whether they did so at the waxing or waning of the moon is not said4 ,even pots1 it would seem1 are not exempt from this great law of nature4 ,in ,uganda 8potters waited for the new moon to appear before baking their pots2 when it was some days old1 they prepared their fires and baked the vessels4 ,no potter would bake pots when the moon was past the full1 for he believed that they would be a failure1 and would be sure to crack or break in the burning1 if he did so1 and that his labour accordingly would go for nothing407#cee7 7,m#aaj7 ,again1 the waning of the moon has been commonly recommended both in ancient and modern times as the proper time for felling trees17#cef7 apparently because it was thought fit and natural that the operation of cutting down should be performed on earth at the time when the lunar orb was1 so to say1 being cut down in the sky4 ,in ,france before the ,revolution the forestry laws enjoined that trees should only be felled after the moon had passed the full2 and in ,french bills announcing the sale of timber you may still read a notice that the wood was cut in the waning of the moon47#ceg7 ,so among the ,shans of ,burma1 when a house is to be built1 it is a rule that 8a lucky day should be chosen to commence the cutting of the bamboos4 ,the day must not only be a fortunate one for the builder1 but it must also be in the second half of the month1 when the moon is waning4 ,shans believe that if bamboos are cut during the first half of the month1 when the moon is waxing1 they do not last well1 as boring insects attack them and they will soon become rotten4 ,this belief is prevalent all over the ,east407#ceh7 ,a like belief obtains in various parts of ,mexico4 ,no ,mexican will cut timber while the moon is increasing2 they say it must be cut while the moon is waning or the wood will certainly rot47#cei7 ,in ,colombia1 ,south ,america1 people think that corn should only be sown and timber felled when the moon is on the wane4 ,they say that the waxing moon draws the sap up through the trunk and branches1 whereas the sap flows down and leaves the wood dry during the wane of the moon47#cfj7 ,but sometimes the opposite rule is adopted1 and equally forcible arguments are urged in its defence4 ,thus1 when the ,wabondei of ,eastern ,africa are about to build a house1 they take care to cut the posts for it when the moon is on the increase2 for they say that posts cut when the moon is wasting away would soon rot1 whereas posts cut while the moon is waxing are very durable47#cfa7 ,the same rule is observed for the same reason in some parts of ,germany47#cfb7 7,m#aaa7 ,but the partisans of the ordinarily received opinion have sometimes supported it by another reason1 which introduces us to the second of those fallacious appearances by which men have been led to regard the moon as the cause of growth in plants4 ,from observing rightly that dew falls most thickly on cloudless nights1 they inferred wrongly that it was caused by the moon1 a theory which the poet ,alcman expressed in mythical form by saying that dew was a daughter of ,zeus and the moon47#cfc7 ,hence the ancients concluded that the moon is the great source of moisture1 as the sun is the great source of heat47#cfd7 ,and as the humid power of the moon was assumed to be greater when the planet was waxing than when it was waning1 they thought that timber cut during the increase of the luminary would be saturated with moisture1 whereas timber cut in the wane would be comparatively dry4 ,hence we are told that in antiquity carpenters would reject timber felled when the moon was growing or full1 because they believed that such timber teemed with sap27#cfe7 and in the ,vosges at the present day people allege that wood cut at the new moon does not dry47#cff7 ,we have seen that the same reason is assigned for the same practice in ,colombia47#cfg7 ,in the ,hebrides peasants give the same reason for cutting their peats when the moon is on the wane2 8for they observe that if they are cut in the increase1 they continue still moist and never burn clear1 nor are they without smoke1 but the contrary is daily observed of peats cut in the decrease407#cfh7 7,m#aab7 ,thus misled by a double fallacy primitive philosophy comes to view the moon as the great cause of vegetable growth1 first1 because the planet seems itself to grow1 and second1 because it is supposed to be the source of dew and moisture4 ,it is no wonder1 therefore1 that agricultural peoples should adore the planet which they believe to influence so profoundly the crops on which they depend for subsistence4 ,accordingly we find that in the hotter regions of ,america1 where maize is cultivated and manioc is the staple food1 the moon was recognized as the principal object of worship1 and plantations of manioc were assigned to it as a return for the service it rendered in the production of the crops4 ,the worship of the moon in preference to the sun was general among the ,caribs1 and1 perhaps1 also among most of the other ,indian tribes who cultivated maize in the tropical forests to the east of the ,andes2 and the same thing has been observed1 under the same physical conditions1 among the aborigines of the hottest region of ,peru1 the northern valleys of ,yuncapata4 ,here the ,indians of ,pacasmayu and the neighbouring valleys revered the moon as their principal divinity4 ,the 8house of the moon0 at ,pacasmayu was the chief temple of the district2 and the same sacrifices of maize-flour1 of wine1 and of children which were offered by the mountaineers of the ,andes to the ,sun-god1 were offered by the lowlanders to the ,moon-god in order that he might cause their crops to thrive47#cfi7 ,in ancient ,babylonia1 where the population was essentially agricultural1 the moon-god took precedence of the sun-god and was indeed reckoned his father47#cgj7 7,m#aac7 ,hence it would be no matter for surprise if1 after worshipping the crops which furnished them with the means of subsistence1 the ancient ,egyptians should in later times have identified the spirit of the corn with the moon1 which a false philosophy had taught them to regard as the ultimate cause of the growth of vegetation4 ,in this way we can understand why in their most recent forms the myth and ritual of ,osiris1 the old god of trees and corn1 should bear many traces of efforts made to bring them into a superficial conformity with the new doctrine of his lunar affinity4 ,,chapter ,,ix4 ,,the ,,doctrine ,,of ,,lunar ,,sympathy4 7,m#aad7 ,in the preceding chapter some evidence was adduced of the sympathetic influence which the waxing or waning moon is popularly supposed to exert on growth1 especially on the growth of vegetation4 ,but the doctrine of lunar sympathy does not stop there2 it is applied also to the affairs of man1 and various customs and rules have been deduced from it which aim at the amelioration and even the indefinite extension of human life4 ,to illustrate this application of the popular theory at length would be out of place here1 but a few cases may be mentioned by way of specimen4 7,m#aae7 ,the natural fact on which all the customs in question seem to rest is the apparent monthly increase and decrease of the moon4 ,from this observation men have inferred that all things simultaneously wax or wane in sympathy with it47#cga7 ,thus the ,mentras or ,mantras of the ,malay ,peninsula have a tradition that in the beginning men did not die but grew thin with the waning of the moon1 and waxed fat as she neared the full47#cgb7 ,of the ,scottish ,highlanders we are told that 8the moon in her increase1 full growth1 and in her wane are with them the emblems of a rising1 flourishing1 and declining fortune4 ,at the last period of her revolution they carefully avoid to engage in any business of importance2 but the first and middle they seize with avidity1 presaging the most auspicious issue to their undertakings407#cgc7 ,similarly in some parts of ,germany it is commonly believed that whatever is undertaken when the moon is on the increase succeeds well1 and that the full moon brings everything to perfection2 whereas business undertaken in the wane of the moon is doomed to failure47#cgd7 ,this ,german belief has come down1 as we might have anticipated1 from barbaric times2 for ,tacitus tells us that the ,germans considered the new or the full moon the most auspicious time for business27#cge7 and ,caesar informs us that the ,germans despaired of victory if they joined battle before the new moon47#cgf7 ,the ,spartans seem to have been of the same opinion1 for it was a rule with them never to march out to war except when the moon was full4 ,the rule prevented them from sending troops in time to fight the ,persians at ,marathon17#cgg7 and but for ,athenian valour this paltry superstition might have turned the scale of battle and decided the destiny of ,greece1 if not of ,europe1 for centuries4 ,the ,athenians themselves paid dear for a similar scruple3 an eclipse of the moon cost them the loss of a gallant fleet and army before ,syracuse1 and practically sealed the fate of ,athens1 for she never recovered from the blow47#cgh7 ,so heavy is the sacrifice which superstition demands of its votaries4 ,in this respect the ,greeks were on a level with the negroes of the ,sudan1 among whom1 if a march has been decided upon during the last quarter of the moon1 the departure is always deferred until the first day of the new moon4 ,no chief would dare to undertake an expedition and lead out his warriors before the appearance of the crescent4 ,merchants and private persons observe the same rule on their journeys47#cgi7 ,in like manner the ,mandingoes of ,senegambia pay great attention to the changes of the moon1 and think it very unlucky to begin a journey or any other work of consequence in the last quarter47#chj7 ,it is especially the appearance of the new moon1 with its promise of growth and increase1 which is greeted with ceremonies intended to renew and invigorate1 by means of sympathetic magic1 the life of man4 ,observers1 ignorant of savage superstition1 have commonly misinterpreted such customs as worship or adoration paid to the moon4 ,in point of fact the ceremonies of new moon are probably in many cases rather magical than religious4 ,the ,indians of the ,ucayali ,river in ,peru hail the appearance of the new moon with great joy4 ,they make long speeches to her1 accompanied with vehement gesticulations1 imploring her protection and begging that she will be so good as to invigorate their bodies47#cha7 ,on the day when the new moon first appeared1 it was a custom with the ,indians of ,san ,juan ,capistrano1 in ,california1 to call together all the young men for the purpose of its celebration4 8,correr la luna60 shouted one of the old men1 8,come1 my boys1 the moon6 the moon60 ,immediately the young men began to run about in a disorderly fashion as if they were distracted1 while the old men danced in a circle1 saying1 8,as the moon dieth1 and cometh to life again1 so we also having to die will again live407#chb7 ,an old traveller tells us that at the appearance of every new moon the negroes of the ,congo clapped their hands and cried out1 sometimes falling on their knees1 8,so may ,i renew my life as thou art renewed40 ,but if the sky happened to be clouded1 they did nothing1 alleging that the planet had lost its virtue47#chc7 ,a somewhat similar custom prevails among the ,ovambo of ,south-,western ,africa4 ,on the first moonlight night of the new moon1 young and old1 their bodies smeared with white earth1 perhaps in imitation of the planet's silvery light1 dance to the moon and address to it wishes which they feel sure will be granted47#chd7 ,we may conjecture that among these wishes is a prayer for a renewal of life4 ,when a ,masai sees the new moon he throws a twig or stone at it with his left hand1 and says1 8,give me long life10 or 8,give me strength02 and when a pregnant woman sees the new moon she milks some milk into a small gourd1 which she covers with green grass4 ,then she pours the milk away in the direction of the moon and says1 8,moon1 give me my child safely407#che7 ,among the ,wagogo of ,german ,east ,africa1 at sight of the new moon some people break a stick in pieces1 spit on the pieces1 and throw them towards the moon1 saying1 8,let all illness go to the west1 where the sun sets407#chf7 ,among the ,boloki of the ,upper ,congo there is much shouting and gesticulation on the appearance of a new moon4 ,those who have enjoyed good health pray that it may be continued1 and those who have been sick ascribe their illness to the coming of the luminary and beg her to take away bad health and give them good health instead47#chg7 ,the ,esthonians think that all the misfortunes which might befall a man in the course of a month may be forestalled and shifted to the moon1 if a man will only say to the new moon1 8,good morrow1 new moon4 ,i must grow young1 you must grow old4 ,my eyes must grow bright1 yours must grow dark4 ,i must grow light as a bird1 you must grow heavy as iron407#chh7 ,on the fifteenth day of the moon1 that is1 at the time when the luminary has begun to wane1 the ,coreans take round pieces of paper1 either red or white1 which represent the moon1 and having fixed them perpendicularly on split sticks they place them on the tops of the houses4 ,then persons who have been forewarned by fortune-tellers of impending evil pray to the moon to remove it from them47#chi7 7,m#aaf7 ,in ,india people attempt to absorb the vital influence of the moon by drinking water in which the luminary is reflected4 ,thus the ,mohammedans of ,oude fill a silver basin with water and hold it so that the orb of the full moon is mirrored in it4 ,the person to be benefited must look steadfastly at the moon in the basin1 then shut his eyes and drink the water at one gulp4 ,doctors recommend the draught as a remedy for nervous disorders and palpitation of the heart4 ,somewhat similar customs prevail among the ,hindoos of ,northern ,india4 ,at the full moon of the month of ,kuar 7,september-,october7 people lay out food on the house-tops1 and when it has absorbed the rays of the moon they distribute it among their relations1 who are supposed to lengthen their life by eating of the food which has thus been saturated with moonshine4 ,patients are often made to look at the moon reflected in melted butter1 oil1 or milk as a cure for leprosy and the like diseases47#cij7 7,m#aag7 ,naturally enough the genial influence of moonshine is often supposed to be particularly beneficial to children2 for will not the waxing moon help them to wax in strength and stature8 ,hence in the island of ,kiriwina1 one of the ,trobriands ,group to the east of ,new ,guinea1 a mother always lifts up or presents her child to the first full moon after its birth in order that it may grow fast and talk soon47#cia7 ,so among the ,baganda of ,central ,africa it was customary for each mother to take her child out at the first new moon after its birth1 and to point out the moon to the infant2 this was thought to make the child grow healthy and strong47#cib7 ,among the ,thonga of ,south ,africa the presentation of the baby to the moon does not take place until the mother has resumed her monthly periods1 which usually happens in the third month after the birth4 ,when the new moon appears1 the mother takes a torch or a burning brand from the fire and goes to the ash-heap behind the hut4 ,she is followed by the grandmother carrying the child4 ,at the ash-heap the mother throws the burning stick towards the moon1 while the grandmother tosses the baby into the air1 saying1 8,this is your moon60 ,the child squalls and rolls over on the ash-heap4 ,then the mother snatches up the infant and nurses it2 so they go home47#cic7 7,m#aah7 ,the ,guarayos ,indians1 who inhabit the gloomy tropical forests of ,eastern ,bolivia1 lift up their children in the air at new moon in order that they may grow47#cid7 ,among the ,apinagos ,indians1 on the ,tocantins ,river in ,brazil1 the ,french traveller ,castelnau witnessed a remarkable dance by moonlight4 ,the ,indians danced in two long ranks which faced each other1 the women on one side1 the men on the other4 ,between the two ranks of dancers blazed a great fire4 ,the men were painted in brilliant colours1 and for the most part wore white or red skull-caps made of maize-flour and resin4 ,their dancing was very monotonous and consisted of a jerky movement of the body1 while the dancer advanced first one leg and then the other4 ,this dance they accompanied with a melancholy song1 striking the ground with their weapons4 ,opposite them the women1 naked and unpainted1 stood in a single rank1 their bodies bent slightly forward1 their knees pressed together1 their arms swinging in measured time1 now forward1 now backward1 so as to join hands4 ,a remarkable figure in the dance was a personage painted scarlet all over1 who held in his hand a rattle composed of a gourd full of pebbles4 ,from time to time he leaped across the great fire which burned between the men and the women4 ,then he would run rapidly in front of the women1 stopping now and then before one or other and performing a series of strange gambols1 while he shook his rattle violently4 ,sometimes he would sink with one knee to the ground1 and then suddenly throw himself backward4 ,altogether the agility and endurance which he displayed were remarkable4 ,this dance lasted for hours4 ,when a woman was tired out she withdrew1 and her place was taken by another2 but the same men danced the monotonous dance all night4 ,towards midnight the moon attained the zenith and flooded the scene with her bright rays4 ,a change now took place in the dance4 ,a long line of men and women advanced to the fire between the ranks of the dancers4 ,each of them held one end of a hammock in which lay a new-born infant1 whose squalls could be heard4 ,these babes were now to be presented by their parents to the moon4 ,on reaching the end of the line each couple swung the hammock1 accompanying the movement by a chant1 which all the ,indians sang in chorus4 ,the song seemed to consist of three words1 repeated over and over again4 ,soon a shrill voice was heard1 and a hideous old hag1 like a skeleton1 appeared with her arms raised above her head4 ,she went round and round the assembly several times1 then disappeared in silence4 ,while she was present1 the scarlet dancer with the rattle bounded about more furiously than ever1 stopping only for a moment while he passed in front of the line of women4 ,his body was contracted and bent towards them1 and described an undulatory movement like that of a worm writhing4 ,he shook his rattle violently1 as if he would fain kindle in the women the fire which burned in himself4 ,then rising abruptly he would resume his wild career4 ,during this time the loud voice of an orator was heard from the village repeating a curious name without cessation4 ,then the speaker approached slowly1 carrying on his back some gorgeous bunches of brilliant feathers and under his arm a stone axe4 ,behind him walked a young woman bearing an infant in a loose girdle at her waist2 the child was wrapped in a mat1 which protected it against the chill night air4 ,the couple paced slowly for a minute or two1 and then vanished without speaking a word4 ,at the same moment the curious name which the orator had shouted was taken up by the whole assembly and repeated by them again and again4 ,this scene in its turn lasted a long time1 but ceased suddenly with the setting of the moon4 ,the ,french traveller who witnessed it fell asleep1 and when he awoke all was calm once more3 there was nothing to recall the infernal dances of the night47#cie7 7,m#aai7 ,in explanation of these dances ,castelnau merely observes that the ,apinagos1 like many other ,south ,american ,indians1 pay a superstitious respect to the moon4 ,we may suppose that the ceremonious presentation of the infants to the moon was intended to ensure their life and growth4 ,the names solemnly chanted by the whole assembly were probably those which the parents publicly bestowed on their children4 ,as to the scarlet dancer who leaped across the fire1 we may conjecture that he personated the moon1 and that his strange antics in front of the women were designed to impart to them the fertilizing virtue of the luminary1 and perhaps to facilitate their delivery4 7,m#abj7 ,among the ,baganda of ,central ,africa there is general rejoicing when the new moon appears1 and no work is done for seven days4 ,when the crescent is first visible at evening1 mothers take out their babies and hold them at arms' length1 saying1 8,i want my child to keep in health till the moon wanes40 ,at the same time a ceremony is performed which may be intended to ensure the king's life and health throughout the ensuing month4 ,it is a custom with the ,baganda to preserve the king's navel-string with great care during his life4 ,the precious object is called the 8,twin0 of the king1 as if it were his double2 and the ghost of the royal afterbirth is believed to be attached to it4 ,enclosed in a pot1 which is wrapt in bark cloths1 the navel-string is kept in a temple specially built for it near the king's enclosure1 and a great minister of state acts as its guardian and priest4 ,every new moon1 at evening1 he carries it in state1 wrapped in bark cloths1 to the king1 who takes it into his hands1 examines it1 and returns it to the minister4 ,the keeper of the navel-string then goes back with it to the house and sets it in the doorway1 where it remains all night4 ,next morning it is taken from its wrappings and again placed in the doorway until the evening1 when it is once more swathed in bark cloths and restored to its usual place47#cif7 ,apparently the navel-string is conceived as a vital portion1 a sort of external soul1 of the king2 and the attentions bestowed on it at the new moon may be supposed to refresh and invigorate it1 thereby refreshing and invigorating the king's life4 7,m#aba7 ,the ,armenians appear to think that the moon exercises a baleful influence on little children4 ,to avert that influence a mother will show the moon to her child and say1 8,thine uncle1 thine uncle40 ,for the same purpose the father and mother will mount to the roof of the house at new moon on a ,wednesday or ,friday4 ,the father then puts the child on a shovel and gives it to the mother1 saying1 8,if it is thine1 take it to thee4 ,but if it is mine1 rear it and give it to me back40 ,the mother then takes the child and the shovel1 and returns them to the father in like manner47#cig7 ,a similar opinion as to the noxious influence of moonshine on children was apparently held by the ancient ,greeks2 for ,greek nurses took great care never to show their infants to the moon47#cih7 ,some ,brazilian ,indians in like manner guard babies against the moon1 believing that it would make them ill4 ,immediately after delivery mothers will hide themselves and their infants in the thickest parts of the forest in order that the moonlight may not fall on them47#cii7 ,it would be easy to understand why the waning moon should be deemed injurious to children2 they might be supposed to peak and pine with its dwindling light4 ,thus in ,angus it is thought that if a child be weaned during the waning of the moon1 it will decay all the time that the moon continues to wane47#djj7 ,but it is less easy to see why the same deleterious influence on children should be ascribed to moonlight in general4 7,m#abb7 ,there are many other ways in which people have sought to turn lunar sympathy to practical account4 ,clearly the increase of the moon is the time to increase your goods1 and the decrease of the moon is the time to diminish your ills4 ,acting on this imaginary law of nature many persons in ,europe show their money to the new moon or turn it in their pockets at that season1 in the belief that the money will grow with the growth of the planet2 sometimes1 by way of additional precaution1 they spit on the coin at the same time47#dja7 8,both ,christians and ,moslems in ,syria turn their silver money in their pockets at the new moon for luck2 and two persons meeting under the new moon will each take out a silver coin and embrace1 saying1 #8,may you begin and end2 and may it be a good month to us4' 07#djb7 ,conversely the waning of the moon is the most natural time to get rid of bodily ailments4 ,in ,brittany they think that warts vary with the phases of the moon1 growing as it waxes and vanishing away as it wanes47#djc7 ,accordingly1 they say in ,germany that if you would rid yourself of warts you should treat them when the moon is on the decrease47#djd7 ,and a ,german cure for toothache1 earache1 headache1 and so forth1 is to look towards the waning moon and say1 8,as the moon decreases1 so may my pains decrease also407#dje7 ,however1 some ,germans reverse the rule4 ,they say1 for example1 that if you are afflicted with a wen1 you should face the waxing moon1 lay your finger on the wen1 and say thrice1 8,what ,i see waxes2 what ,i touch1 let it vanish away40 ,after each of these two sentences you should cross yourself thrice4 ,then go home without speaking to any one1 and repeat three paternosters behind the kitchen door47#djf7 ,the ,huzuls of the ,carpathians recommend a somewhat similar1 and no doubt equally efficacious1 cure for waterbrash4 ,they say that at new moon the patient should run thrice round the house and then say to the moon1 8,moon1 moon1 where wast thou80 8,behind the mountain40 8,what hast thou eaten there80 8,horse flesh40 8,why hast thou brought me nothing80 8,because ,i forgot40 8,may the waterbrash forget to burn me607#djg7 ,thus a curative virtue appears to be attributed by some people to the waning and by others to the waxing moon4 ,there is perhaps just as much1 or as little1 to be said for the one attribution as for the other4 ,,chapter ,x4 ,,the ,,king ,,as ,,osiris4 7,m#abc7 ,in the foregoing discussion we found reason to believe that the ,semitic ,adonis and the ,phrygian ,attis were at one time personated in the flesh by kings1 princes1 or priests who played the part of the god for a time and then either died a violent death in the divine character or had to redeem their life in one way or another1 whether by performing a make-believe sacrifice at some expense of pain and danger to themselves1 or by delegating the duty to a substitute47#djh7 ,further1 we conjectured that in ,egypt the part of ,osiris may have been played by the king himself47#dji7 ,it remains to adduce some positive evidence of this personation4 7,m#abd7 ,a great festival called the ,sed was celebrated by the ,egyptians with much solemnity at intervals of thirty years4 ,various portions of the ritual are represented on the ancient monuments of ,hieraconpolis and ,abydos and in the oldest decorated temple of ,egypt known to us1 that of ,usirniri at ,busiris1 which dates from the fifth dynasty4 ,it appears that the ceremonies were as old as the ,egyptian civilization1 and that they continued to be observed till the end of the ,roman period47#daj7 ,the reason for holding them at intervals of thirty years is uncertain1 but we can hardly doubt that the period was determined by astronomical considerations4 ,according to one view1 it was based on the observation of ,saturn's period of revolution round the sun1 which is1 roughly speaking1 thirty years1 or1 more exactly1 twenty-nine years and one hundred and seventy-four days47#daa7 ,according to another view1 the thirty years' period had reference to ,sirius1 the star of ,isis4 ,we have seen that on account of the vague character of the old ,egyptian year the heliacal rising of ,sirius shifted its place gradually through every month of the calendar47#dab7 ,in one hundred and twenty years the star thus passed through one whole month of thirty days4 ,to speak more precisely1 it rose on the first of the month during the first four years of the period3 it rose on the second of the month in the second four years1 on the third of the month in the third four years2 and so on successively1 till in the last four years of the hundred and twenty years it rose on the last day of the month4 ,as the ,egyptians watched the annual summer rising of the star with attention and associated it with the most popular of their goddesses1 it would be natural that its passage from one month to another1 at intervals of one hundred and twenty years1 should be the occasion of a great festival1 and that the long period of one hundred and twenty years should be divided into four minor periods of thirty years respectively1 each celebrated by a minor festival47#dac7 ,if this theory of the ,sed festivals is correct1 we should expect to find that every fourth celebration was distinguished from the rest by a higher degree of solemnity1 since it marked the completion of a twelfth part of the star's journey through the twelve months4 ,now it appears that in point of fact every fourth ,sed festival was marked off from its fellows by the adjective tep or 8chief10 and that these 8chief0 celebrations fell as a rule in the years when ,sirius rose on the first of the month47#dad7 ,these facts confirm the view that the ,sed festival was closely connected with the star ,sirius1 and through it with ,isis4 7,m#abe7 ,however1 we are here concerned rather with the meaning and the rites of the festival than with the reasons for holding it once every thirty years4 ,the intention of the festival seems to have been to procure for the king a new lease of life1 a renovation of his divine energies1 a rejuvenescence4 ,in the inscriptions of ,abydos we read1 after an account of the rites1 the following address to the king3 8,thou dost recommence thy renewal1 thou art granted to flourish again like the infant god ,moon1 thou dost grow young again1 and that from season to season1 like ,nun at the beginning of time1 thou art born again in renewing the ,sed festivals4 ,all life comes to thy nostril1 and thou art king of the whole earth for ever407#dae7 ,in short1 on these occasions it appears to have been supposed that the king was in a manner born again4 7,m#abf7 ,but how was the new birth effected8 ,apparently the essence of the rites consisted in identifying the king with ,osiris2 for just as ,osiris had died and risen again from the dead1 so the king might be thought to die and to live again with the god whom he personated4 ,the ceremony would thus be for the king a death as well as a rebirth4 ,accordingly in pictures of the ,sed festival on the monuments we see the king posing as the dead ,osiris4 ,he sits in a shrine like a god1 holding in his hands the crook and flail of ,osiris3 he is wrapped in tight bandages like the mummified ,osiris2 indeed1 there is nothing but his name to prove that he is not ,osiris himself4 ,this enthronement of the king in the attitude of the dead god seems to have been the principal event of the festival47#daf7 ,further1 the queen and the king's daughters figured prominently in the ceremonies47#dag7 ,a discharge of arrows formed part of the rites27#dah7 and in some sculptures at ,carnac the queen is portrayed shooting arrows towards the four quarters of the world1 while the king does the same with rings47#dai7 ,the oldest illustration of the festival is on the mace of ,narmer1 which is believed to date from #eejj ,b4,c4 ,here we see the king seated as ,osiris in a shrine at the top of nine steps4 ,beside the shrine stand fan-bearers1 and in front of it is a figure in a palanquin1 which1 according to an inscription in another representation of the scene1 appears to be the royal child4 ,an enclosure of curtains hung on poles surrounds the dancing-ground1 where three men are performing a sacred dance4 ,a procession of standards is depicted beside the enclosure2 it is headed by the standard of the jackal-god ,up-uat1 the 8opener of ways0 for the dead47#dbj7 ,similarly on a seal of ,king ,zer1 or rather ,khent1 one of the early kings of the first dynasty1 the monarch appears as ,osiris with the standard of the jackal-god before him4 ,in front of him1 too1 is the ostrich feather on which 8the dead king was supposed to ascend into heaven4 ,here1 then1 the king1 identified with ,osiris1 king of the dead1 has before him the jackal-god1 who leads the dead1 and the ostrich feather1 which symbolizes his reception into the sky407#dba7 ,there are even grounds for thinking that in order to complete the mimic death of the king at the ,sed festival an effigy of him1 clad in the costume of ,osiris1 was solemnly buried in a cenotaph47#dbb7 7,m#abg7 ,according to ,professor ,flinders ,petrie1 8the conclusion may be drawn thus4 ,in the savage age of prehistoric times1 the ,egyptians1 like many other ,african and ,indian peoples1 killed their priest-king at stated intervals1 in order that the ruler should1 with unimpaired life and health1 be enabled to maintain the kingdom in its highest condition4 ,the royal daughters were present in order that they might be married to his successor4 ,the jackal-god went before him1 to open the way to the unseen world2 and the ostrich feather received and bore away the king's soul in the breeze that blew it out of sight4 ,this was the celebration of the #8end1' the sed feast4 ,the king thus became the dead king1 patron of all those who had died in his reign1 who were his subjects here and hereafter4 ,he was thus one with ,osiris1 the king of the dead4 ,this fierce custom became changed1 as in other lands1 by appointing a deputy king to die in his stead2 which idea survived in the ,coptic ,abu ,ners1 with his tall crown of ,upper ,egypt1 false beard1 and sceptre4 ,after the death of the deputy1 the real king renewed his life and reign4 ,henceforward this became the greatest of the royal festivals1 the apotheosis of the king during his life1 after which he became ,osiris upon earth and the patron of the dead in the underworld407#dbc7 7,m#abh7 ,a similar theory of the ,sed festival is maintained by another eminent ,egyptologist1 ,m4 ,alexandre ,moret4 ,he says3 8,in most of the temples of ,egypt1 of all periods1 pictures set forth for us the principal scenes of a solemn festival called #8festival of the tail1' the ,sed festival4 ,it consisted essentially in a representation of the ritual death of the king followed by his rebirth4 ,in this case the king is identified with ,osiris1 the god who in historical times is the hero of the sacred drama of humanity1 he who guides us through the three stages of life1 death1 and rebirth in the other world4 ,hence1 clad in the funeral costume of ,osiris1 with the tight-fitting garment clinging to him like a shroud1 ,pharaoh is conducted to the tomb2 and from it he returns rejuvenated and reborn like ,osiris emerging from the dead4 ,how was this fiction carried out8 how was this miracle performed8 ,by the sacrifice of human or animal victims4 ,on behalf of the king a priest lay down in the skin of the animal victim3 he assumed the posture characteristic of an embryo in its mother's womb3 when he came forth from the skin he was deemed to be reborn2 and ,pharaoh1 for whom this rite was celebrated1 was himself reborn1 or to adopt the ,egyptian expression1 #8he renewed his births4' ,and in testimony of the due performance of the rites the king girt his loins with the tail1 a compendious representative of the skin of the sacrificed beast1 whence the name of #8the festival of the tail4' 8,how are we to explain the rule that at a certain point of his reign every ,pharaoh must undergo this ritual death followed by fictitious rebirth8 ,is it simply a renewal of the initiation into the ,osirian mysteries8 or does the festival present some more special features8 ,the ill-defined part played by the royal children in these rites seems to me to indicate that the ,sed festival represents other episodes which refer to the transmission of the regal office4 ,at the dawn of civilization in ,egypt the people were perhaps familiar with the alternative either of putting their king to death in his full vigour in order that his power should be transmitted intact to his successor1 or of attempting to rejuvenate him and to #8renew his life4' ,the latter measure was an invention of the ,pharaohs4 ,how could it be carried out more effectively than by identifying themselves with ,osiris1 by applying to themselves the process of resurrection1 the funeral rites by which ,isis1 according to the priests1 had magically saved her husband from death8 ,perhaps the fictitious death of the king may be regarded as a mitigation of the primitive murder of the divine king1 a transition from a barbarous reality to symbolism407#dbd7 7,m#abi7 ,whether this interpretation of the ,sed festival be accepted in all its details or not1 one thing seems quite certain3 on these solemn occasions the god ,osiris was personated by the king of ,egypt himself4 ,that is the point with which we are here chiefly concerned4 ,,chapter ,,xi4 ,,the ,,origin ,,of ,,osiris4 7,m#acj7 ,thus far we have discussed the character of ,osiris as he is presented to us in the art and literature of ,egypt and in the testimonies of ,greek writers2 and we have found that judged by these indications he was in the main a god of vegetation and of the dead4 ,but we have still to ask1 how did the conception of such a composite deity originate8 ,did it arise simply through observation of the great annual fluctuations of the seasons and a desire to explain them8 ,was it a result of brooding over the mystery of external nature8 ,was it the attempt of a rude philosophy to lift the veil and explore the hidden springs that set the vast machine in motion8 ,that man at a very early stage of his long history meditated on these things and evolved certain crude theories which partially satisfied his craving after knowledge is certain2 from such meditations of ,babylonian and ,phrygian sages appear to have sprung the pathetic figures of ,adonis and ,attis2 and from such meditations of ,egyptian sages may have sprung the tragic figure of ,osiris4 7,m#aca7 ,yet a broad distinction seems to sever the myth and worship of ,osiris from the kindred myths and worships of ,adonis and ,attis4 ,for while ,adonis and ,attis were minor divinities in the religion of ,western ,asia1 completely overshadowed by the greater deities of their respective pantheons1 the solemn figure of ,osiris towered in solitary grandeur over all the welter of ,egyptian gods1 like a pyramid of his native land lit up by the last rays of the setting sun when all below it is in shadow4 ,and whereas legend generally represented ,adonis and ,attis as simple swains1 mere herdsmen or hunters whom the fatal love of a goddess had elevated above their homely sphere into a brief and melancholy pre-eminence1 ,osiris uniformly appears in tradition as a great and beneficent king4 ,in life1 he ruled over his people1 beloved and revered for the benefits he conferred on them and on the world2 in death he reigned in their hearts and memories as lord of the dead1 the awful judge at whose bar every man must one day stand to give an account of the deeds done in the body and to receive the final award4 ,in the faith of the ,egyptians the cruel death and blessed resurrection of ,osiris occupied the same place as the death and resurrection of ,christ hold in the faith of ,christians4 ,as ,osiris died and rose again from the dead1 so they hoped through him and in his dear name to wake triumphant from the sleep of death to a blissful eternity4 ,that was their sheet-anchor in life's stormy sea2 that was the hope which supported and consoled millions of ,egyptian men and women for a period of time far longer than that during which ,christianity has now existed on earth4 ,in the long history of religion no two divine figures resemble each other more closely in the fervour of personal devotion which they have kindled and in the high hopes which they have inspired than ,osiris and ,christ4 ,the sad figure of ,buddha indeed has been as deeply loved and revered by countless millions2 but he had no glad tidings of immortality for men1 nothing but the promise of a final release from the burden of mortality4 7,m#acb7 ,and if ,osiris and ,christ have been the centres of the like enthusiastic devotion1 may not the secret of their influence have been similar8 ,if ,christ lived the life and died the death of a man on earth1 may not ,osiris have done so likewise8 ,the immense and enduring popularity of his worship speaks in favour of the supposition2 for all the other great religious or semi-religious systems which have won for themselves a permanent place in the affections of mankind1 have been founded by individual great men1 who by their personal life and example exerted a power of attraction such as no cold abstractions1 no pale products of the collective wisdom or folly could ever exert on the minds and hearts of humanity4 ,thus it was with ,buddhism1 with ,confucianism1 with ,christianity1 and with ,mohammedanism2 and thus it may well have been with the religion of ,osiris4 ,certainly we shall do less violence to the evidence if we accept the unanimous tradition of ancient ,egypt on this point than if we resolve the figure of ,osiris into a myth pure and simple4 ,and when we consider that from the earliest to the latest times ,egyptian kings were worshipped as gods both in life and in death1 there appears to be nothing extravagant or improbable in the view that one of them by his personal qualities excited a larger measure of devotion than usual during his life and was remembered with fonder affection and deeper reverence after his death2 till in time his beloved memory1 dimmed1 transfigured1 and encircled with a halo of glory by the mists of time1 grew into the dominant religion of his people4 ,at least this theory is reasonable enough to deserve a serious consideration4 ,if we accept it1 we may suppose that the mythical elements1 which legend undoubtedly ascribed to ,osiris1 were later accretions which gathered about his memory like ivy about a ruin4 ,there is no improbability in such a supposition2 on the contrary1 all analogy is in its favour1 for nothing is more certain than that myths grow like weeds round the great historical figures of the past4 7,m#acc7 ,in recent years the historical reality of ,osiris as a king who once lived and reigned in ,egypt has been maintained by more than one learned scholar27#dbe7 and without venturing to pronounce a decided opinion on so obscure and difficult a question1 ,i think it worth while1 following the example of ,dr4 ,wallis ,budge1 to indicate certain modern ,african analogies which tend to confirm the view that beneath the mythical wrappings of ,osiris there lay the mummy of a dead man4 ,at all events the analogies which ,i shall cite suffice to prove that the custom of worshipping dead kings has not been confined to ,egypt1 but has been apparently widespread throughout ,africa1 though the evidence now at our disposal only enables us to detect the observance of the custom at a few points of the great continent4 ,but even if the resemblance in this respect between ancient ,egypt and modern ,africa should be regarded as established1 it would not justify us in inferring an ethnical affinity between the fair or ruddy ,egyptians and the black aboriginal races who occupy almost the whole of ,africa except a comparatively narrow fringe on the northern sea-board4 ,scholars are still divided on the question of the original home and racial relationship of the ancient ,egyptians4 ,it has been held on the one hand that they belong to an indigenous white race which has been always in possession of the ,mediterranean coasts of ,africa2 and on the other hand it has been supposed that they are akin to the ,semites in blood as well as in language1 and that they entered ,africa from the ,east1 whether by gradual infiltration or on a sudden wave of conquest like the ,arabs in the decline of the ,roman empire47#dbf7 ,on either view a great gulf divided them from the swarthy natives of the ,sudan1 with whom they were always in contact on their southern border2 and though a certain admixture may have taken place through marriage between the two races1 it seems unsafe to assume that the religious and political resemblances which can be traced between them are based on any closer relationship than the general similarity in structure and functions of the human mind4 7,m#acd7 ,in a former part of this work we saw that the ,shilluks1 a pastoral and partially agricultural people of the ,white ,nile1 worship the spirits of their dead kings47#dbg7 ,the graves of the deceased monarchs form indeed the national or tribal temples2 and as each king is interred at the village where he was born and where his afterbirth is buried1 these grave-shrines are scattered over the country4 ,each of them usually comprises a small group of round huts1 resembling the common houses of the people1 the whole being enclosed by a fence2 one of the huts is built over the grave1 the others are occupied by the guardians of the shrine1 who at first are generally the widows or old men-servants of the deceased king4 ,when these women or retainers die1 they are succeeded in office by their descendants1 for the tombs are maintained in perpetuity1 so that the number of temples and of gods is always on the increase4 ,cattle are dedicated to these royal shrines and animals sacrificed at them4 ,for example1 when the millet crop threatens to fail or a murrain breaks out among the beasts1 one of the dead kings will appear to somebody in a dream and demand a sacrifice4 ,the dream is reported to the king1 and he immediately orders a bullock and a cow to be sent to the grave of the dead king who appeared in a vision of the night to the sleeper4 ,this is done2 the bullock is killed and the cow added to the sacred herd of the shrine4 ,it is customary1 also1 though not necessary1 at harvest to offer some of the new millet at the temple-tombs of the kings2 and sick people send animals to be sacrificed there on their behalf4 ,special regard is paid to trees that grow near the graves of the kings2 and the spirits of the departed monarchs are believed to appear from time to time in the form of certain animals4 ,one of them1 for example1 always takes the shape of a certain insect1 which seems to be the larva of the ,mantidae4 ,when a ,shilluk finds one of these insects1 he will take it up in his hands and deposit it reverentially at the shrine4 ,other kings manifest themselves as a certain species of white birds2 others assume the form of giraffes4 ,when one of these long-legged and long-necked creatures comes stalking up fearlessly to a village where there is a king's grave1 the people know that the king's soul is in the animal1 and the attendants at the royal tomb testify their joy at the appearance of their master by sacrificing a sheep or even a bullock4 7,m#ace7 ,but of all the dead kings none is revered so deeply or occupies so large a place in the minds of the people as ,nyakang1 the traditional founder of the dynasty and the ancestor of all the kings who have reigned after him to the present day4 ,of these kings the ,shilluks have preserved the memory and the genealogy2 twenty-six seem to have sat on the throne since ,nyakang1 but the period of time covered by their reigns is much shorter than it would have been under conditions such as now prevail in ,europe2 for down to the time when their country came under ,british rule it was the regular custom of the ,shilluks to put their kings to death as soon as they showed serious symptoms of bodily or mental decay4 ,the custom was based on 8the conviction that the king must not be allowed to become ill or senile1 lest with his diminishing vigour the cattle should sicken and fail to bear their increase1 the crops should rot in the fields1 and man1 stricken with disease1 should die in ever-increasing numbers407#dbh7 ,it is said that ,nyakang1 like ,romulus1 disappeared in a great storm1 which scattered all the people about him2 in their absence the king took a cloth1 tied it tightly round his neck1 and strangled himself4 ,according to one account1 that is the death which all his successors on the throne have died27#dbi7 but while tradition appears to be unanimous as to the custom of regicide1 it varies as to the precise mode in which the kings were relieved of their office and of life4 ,but still the people are convinced that ,nyakang did not really die but only vanished mysteriously away like the wind4 ,when a missionary asked the ,shilluks as to the manner of ,nyakang's death1 they were filled with amazement at his ignorance and stoutly maintained that he never died1 for were he to die all the ,shilluks would die also47#dcj7 ,the graves of this deified king are shown in various parts of the country4 7,m#acf7 ,from time to time the spirit of ,nyakang manifests itself to his people in the form of an animal4 ,any creature of regal port or surpassing beauty may serve as his temporary incarnation4 ,such among wild animals are lions1 crocodiles1 little yellow snakes that crawl about men's houses1 the finest sorts of antelopes1 flamingoes with their rose-pink and scarlet plumage1 and butterflies of all sorts with their brilliant and varied hues4 ,an unusually fine head of cattle is also recognized as the abode of the great king's soul2 for example he once appeared in the shape of a white bull1 whereupon the living king commanded special sacrifices to be offered in honour of his deified predecessor4 ,when a bird in which the royal spirit is known to be lodged lights on a tree1 that tree becomes sacred to ,nyakang2 beads and cloths are hung on its boughs1 sacrifices and prayers are offered below it4 ,once when the ,turks unknowingly felled such a tree1 fear and horror fell on the ,shilluks who beheld the sacrilege4 ,they filled the air with lamentations and killed an ox to appease their insulted ancestor47#dca7 ,particular regard is also paid to trees that grow near the graves of ,nyakang1 though they are not regularly worshipped47#dcb7 ,in one place two gigantic baobab trees are pointed out as marking the spot where ,nyakang once stood1 and sacrifices are now offered under their spreading shade47#dcc7 7,m#acg7 ,there seems to be no doubt that in spite of the mythical elements which have gathered round his memory1 ,nyakang was a real man1 who led the ,shilluks to their present home on the ,nile either from the west or from the south2 for on this point tradition varies4 8,the first and most important ancestor1 who is everywhere revered1 is ,nyakang1 the first ,shilluk king4 ,he always receives the honourable titles of ,father 7u71 ,ancestor 7qua71 ,king 7red7 or ,kings 7ror71 ,ancestors1 and ,great ,man ,above 7al duong mal7 to distinguish him from the other great men on earth4 ,nyakang1 as we know1 was an historical personage2 he led the ,shilluks to the land which they now occupy2 he helped them to victory1 made them great and warlike1 regulated marriage and law1 distributed the country among them1 divided it into districts1 and in order to increase the dependence of the people on him and to show them his power1 became their greatest benefactor by giving himself out as the bestower of rain407#dcd7 ,yet ,nyakang is now universally revered by the people as a demi-god2 indeed for all practical purposes his worship quite eclipses that of the supreme god ,juok1 the creator1 who1 having ordered the world1 committed it to the care of ancestral spirits and demons1 and now1 dwelling aloft1 concerns himself no further with human affairs4 ,hence men pay little heed to their creator and seldom take his name into their lips except in a few conventional forms of salutation at meeting and parting like our 8,good-bye40 ,far otherwise is it with ,nyakang4 ,he 8is the ancestor of the ,shilluk nation and the founder of the ,shilluk dynasty4 ,he is worshipped1 sacrifices and prayers are offered to him2 he may be said to be lifted to the rank of a demi-god1 though they never forget that he has been a real man4 ,he is expressly designated as #8little' in comparison with ,god40 ,yet 8in the political1 religious and personal life ,nyakang takes a far more important place than ,juok4 ,nyakang is the national hero1 of whom each ,shilluk feels proud1 who is praised in innumerable popular songs and sayings2 he is not only a superior being1 but also a man4 ,he is the sublime model for every true ,shilluk2 everything they value most in their national and private life has its origin in him3 their kingdom and their fighting as well as cattle-breeding and farming4 ,while ,nyakang is their good father1 who only does them good1 ,juok is the great1 uncontrollable power1 which is to be propitiated1 in order to avoid his inflictions of evil407#dce7 ,indeed 8the whole working religion of the ,shilluk is a cult of ,nyakang1 the semi-divine ancestor of their kings1 in each of whom his spirit is immanent407#dcf7 ,the transmission of the divine or semi-divine spirit of ,nyakang to the reigning monarch appears to take place at the king's installation and to be effected by means of a rude wooden effigy of ,nyakang1 in which the spirit of that deified man is perhaps supposed to be immanent4 ,but however the spiritual transmission may be carried out1 8the fundamental idea of the cult of the ,shilluk divine kings is the immanence in each of the spirit of ,nyakang407#dcg7 ,thus the ,shilluk kings are encircled with a certain halo of divinity because they are thought to be animated by the divine spirit of their ancestor1 the founder of the dynasty4 7,m#ach7 ,the universal belief of the ,shilluks in the former humanity of ,nyakang is strongly confirmed by the exact parallelism which prevails between his worship and that of the dead kings his successors4 ,like them he is worshipped at his tomb2 but unlike them he has not one tomb only1 but ten scattered over the country4 ,each of these tombs is called 8the grave of ,nyakang10 though the people well know that nobody is buried there4 ,like the grave-shrines of the other kings1 those of ,nyakang consist of a small group of circular huts of the ordinary pattern enclosed by a fence4 ,only children under puberty and the few old people whose duty it is to take care of the shrines may enter these sacred enclosures4 ,the rites performed at them resemble those observed at the shrines of the kings4 ,two great ceremonies are annually performed at the shrines of ,nyakang3 one is observed before the beginning of the rainy season in order to ensure a due supply of rain2 the other is a thanksgiving at harvest1 when porridge made from the new grain is poured out on the threshold of ,nyakang's hut and smeared on the outer walls of the building4 ,even before the millet is reaped the people cut some of the ripening ears and thrust them into the thatch of the sacred hut4 ,thus it would seem that the ,shilluks believe themselves to be dependent on the favour of ,nyakang for the rain and the crops4 8,as the giver of rain1 ,nyakang is the first and greatest benefactor of the people4 ,in that country rain is everything1 without rain there is nothing4 ,the ,shilluk does not trouble his head about artificial irrigation1 he waits for the rain4 ,if the rain falls1 then the millet grows1 the cows thrive1 man has food and can dance and marry2 for that is the ideal of the ,shilluks407#dch7 ,sick people also bring or send sheep as an offering to the nearest shrine of ,nyakang in order that they may be healed of their sickness4 ,the attendants of the sanctuary slaughter the animal1 consume its flesh1 and give the sufferer the benefit of their prayers47#dci7 7,m#aci7 ,the example of ,nyakang seems to show that under favourable circumstances the worship of a dead king may develop into the dominant religion of a people4 ,there is1 therefore1 no intrinsic improbability in the view that in ancient ,egypt the religion of ,osiris originated in that way4 ,certainly some curious resemblances can be traced between the dead ,nyakang and the dead ,osiris4 ,both died violent and mysterious deaths3 the graves of both were pointed out in many parts of the country3 both were deemed the great sources of fertility for the whole land3 and both were associated with certain sacred trees and animals1 particularly with bulls4 ,and just as ,egyptian kings identified themselves both in life and in death with their deified predecessor ,osiris1 so ,shilluk kings are still believed to be animated by the spirit of their deified predecessor ,nyakang and to share his divinity4 7,m#adj7 ,another ,african people who regularly worship1 or rather used to worship1 the spirits of their dead kings are the ,baganda4 ,their country ,uganda lies at the very source of the ,nile1 where the great river issues from ,lake ,victoria ,nyanza4 ,among them the ghosts of dead kings were placed on an equality with the gods and received the same honour and worship2 they foretold events which concerned the ,state1 and they advised the living king1 warning him when war was likely to break out4 ,the king consulted them periodically1 visiting first one and then another of the temples in which the mortal remains of his predecessors were preserved with religious care4 ,but the temple 7malolo7 of a king contained only his lower jawbone and his navel-string 7mulongo72 his body was buried elsewhere47#ddj7 ,for curiously enough the ,baganda believed that the part of the body to which the ghost of a dead man adheres above all others is the lower jawbone2 wherever that portion of his person may be carried1 the ghost1 in the opinion of these people1 will follow it1 even to the ends of the earth1 and will be perfectly content to remain with it so long as the jawbone is honoured47#dda7 ,hence the jawbones of all the kings of ,uganda from the earliest times to the present day have been preserved with the utmost care1 each of them being deposited1 along with the stump of the monarch's navel-string1 in a temple specially dedicated to the worship of the king's ghost2 for it is believed that the ghosts of the deceased monarchs would quarrel if they shared the same temple1 the question of precedence being one which it would be very difficult for them to adjust to their mutual satisfaction47#ddb7 ,all the temples of the dead kings stand in the district called ,busiro1 which means the place of the graves1 because the tombs as well as the temples of the departed potentates are situated within its boundaries4 ,the supervision of the temples and of the estates attached to them was a duty incumbent on the ,mugema or earl of ,busiro1 one of the few hereditary chiefs in the country4 ,his principal office was that of ,prime ,minister 7,katikiro7 to the dead kings47#ddc7 7,m#ada7 ,when a king dies1 his body is sent to ,busiro and there embalmed4 ,then it is laid to rest in a large round house1 which has been built for its reception on the top of a hill4 ,this is the king's tomb4 ,it is a conical structure supported by a central post1 with a thatched roof reaching down to the ground4 ,round the hut a high strong fence of reeds is erected1 and an outer fence encircles the whole at some distance lower down the hill4 ,here the body is placed on a bedstead2 the sepulchral chamber is filled with bark cloths till it can hold no more1 the mainpost is cut down1 and the door of the tomb closed1 so that no one can enter it again4 ,when that was done1 the wives of the late king used to be brought1 with their arms pinioned1 and placed at intervals round the outer wall of the tomb1 where they were clubbed to death4 ,hundreds of men were also killed in the space between the two fences1 that their ghosts might wait on the ghost of the dead king in the other world4 ,none of their bodies were buried2 they were left to rot where they fell4 ,then the gates in the fences were closed2 and three chiefs with their men guarded the dead bodies from the wild beasts and the vultures4 ,but the hut in which the king's body reposed was never repaired2 it was allowed to moulder and fall into decay47#ddd7 7,m#adb7 ,five months later the jawbone of the royal corpse was removed in order to be fashioned into an effigy or representative of the dead king4 ,for this purpose three chiefs entered the tomb1 not through the door1 but by cutting a hole through the wall1 and having severed the head from the body they brought it out1 carefully filling up the hole in the wall behind them1 replacing the thatch1 and securing the gates in the fence4 ,when the jawbone had been removed by a chief of the ,civet clan1 the skull was sent back to ,busiro and buried with honour near the mouldering tomb4 ,in contrast to the neglect of the tomb where the royal body lay1 the place where the skull was buried was kept in good repair and guarded by some of the old princesses and widows4 ,as for the jawbone1 it was put in an ant-hill and left there till the ants had eaten away all the flesh4 ,then1 after it had been washed in beer and milk1 it was decorated with cowry-shells and placed in a wooden vessel2 this vessel was next wrapt in bark cloths till it assumed a conical shape1 about two and a half feet high by a foot and a half broad at the base4 ,this conical packet1 decorated on the outside with beads1 was treated as an image of the deceased king or rather as if it were the king himself in life1 for it was called simply 8,the ,king40 ,beside it was placed the stump of the king's navel-string1 similarly wrapt in bark cloths and decorated1 though not made up into a conical shape47#dde7 ,the reason for preserving both the jawbone and the navel-string was that the ghost of the king was supposed to attach itself to his jawbone1 and the ghost of his double to his navel-string4 ,for in the belief of the ,baganda every person has a double1 namely1 the afterbirth or placenta1 which is born immediately after him and is regarded by the people as a second child4 ,now that double has a ghost of its own1 which adheres to the navel-string2 and if the person is to remain healthy1 it is essential that the ghost of his double should be carefully preserved4 ,hence every ,baganda man and woman keeps his or her navel-string wrapt up in bark cloth as a treasure of great price on which his health and prosperity are dependent2 the precious little bundle is called his ,twin 7mulongo71 because it contains the ghost of his double1 the afterbirth4 ,if that is deemed necessary for everybody1 much more is it deemed essential for the welfare of the king2 hence during his life the stump of his navel-string is kept1 as we saw17#ddf7 by one of the principal ministers of state and is inspected by the king himself every month4 ,and when his majesty has departed this life1 the unity of his spirit imperatively demands that his own ghost and the ghost of his double should be kept together in the same place2 that is why the jawbone and the navel-string of every dead king are carefully preserved in the same temple1 because the two ghosts adhere respectively to these two parts of his person1 and it would be unreasonable and indeed cruel to divide them47#ddg7 7,m#adc7 ,the two ghosts having been thus safely lodged in the two precious parcels1 the next thing was to install them in the temple1 where they were to enter on their career of beneficent activity4 ,a site having been chosen1 the whole country supplied the labour necessary for building the temple2 and ministers were appointed to wait upon the dead king4 ,the officers of state who had held important posts during his life retained their titles and continued to discharge their duties towards their old master in death4 ,accordingly houses were built for them near the temple4 ,the dowager queen also took up her residence at the entrance to the temple enclosure1 and became its principal guardian4 ,many also of the king's widows of lower rank were drafted off to live inside the enclosure and keep watch over it4 ,when the queen or any of these widows died1 her place was supplied by another princess or a woman of the same clan2 for the temple was maintained in perpetuity4 ,however1 when the reigning king died1 the temple of his predecessor lost much of its importance1 though it was still kept up in a less magnificent style2 indeed no temple of a dead king was allowed to disappear altogether47#ddh7 ,of all the attendants at the temple the most important probably was the prophet or medium 7mandwa71 whose business it was from time to time to be inspired by the ghost of the deceased monarch and to give oracles in his name4 ,to this holy office he dedicated himself by drinking a draught of beer and a draught of milk out of the dead king's skull47#ddi7 7,m#add7 ,the temple consecrated to the worship of a king regularly stood on a hill4 ,the site was generally chosen by the king in his life1 but sometimes his choice was set aside by his successor1 who gave orders to build the temple in another place47#dej7 ,the structure was a large conical or bee-hive-shaped hut of the ordinary pattern1 divided internally into two chambers1 an outer and an inner4 ,any person might enter the outer chamber1 but the inner was sacred and no profane person might set foot in it2 for there the holy relics of the dead king1 his jawbone and his navel-string1 were kept for safety in a cell dug in the floor1 and there1 in close attendance on them1 the king's ghost was believed to dwell4 ,in front of the partition which screened this ,holy of ,holies from the gaze of the multitude there stood a throne1 covered with lion and leopard skins and fenced off from the rest of the sacred edifice by a glittering rail of brass spears1 shields1 and knives4 ,a forest of poles1 supporting the roof1 formed a series of aisles in perfect line1 and at the end of the central nave appeared1 like the altar of a ,christian church1 the throne in all its glory4 ,when the king's ghost held a reception1 the holy relics1 the jawbone and the navel-string1 each in its decorated wrappings1 were brought forth and set on the throne2 and every person who entered the temple bowed to the ground and greeted the jawbone in an awestruck voice1 for he regarded it as the king in person4 ,solemn music played during the reception1 the drums rolling and the women chanting1 while they clapped their hands to the rhythm of the songs4 ,sometimes the dead king spoke to the congregation by the voice of his prophet4 ,that was a great event4 ,when the oracle was about to be given to the expectant throng1 the prophet stepped up to the throne1 and addressing the spirit informed him of the business in hand4 ,then he smoked one or two pipes1 and the fumes bringing on the prophetic fit1 he began to rave and to speak in the very voice and with the characteristic turns of speech of the departed monarch1 for the king's spirit was now in him4 ,this message from the world beyond the grave was naturally received with rapt attention4 ,gradually the fit of inspiration passed3 the voice of the prophet resumed its natural tones3 the spirit had departed from him and returned to its abode in the inner room4 ,such a solemn audience used to be announced beforehand by the beating of the drums in the early morning1 and the worshippers brought with them to the temple offerings of food for the dead king1 as if he were still alive47#dea7 7,m#ade7 ,but the greatest day of all was when the reigning king visited the temple of his father4 ,this he did as a rule only once during his reign4 ,nor did the people approve of the visits being repeated1 for each visit was the signal for the death of many4 ,yet1 attracted by a painful curiosity1 crowds assembled1 followed the monarch to the temple1 and thronged to see the great ceremony of the meeting between the king and the ghost of his royal father4 ,the sacred relics were displayed3 an old man explained them to the monarch and placed them in his hands3 the prophet1 inspired by the dead king's spirit1 revealed to the living king his destiny4 ,the interview over1 the king was carried back to his house4 ,it was on the return journey that he always gave1 suddenly and without warning1 the signal of death4 ,obedient to his orders the guards rushed upon the crowd1 captured hundreds of spectators1 pinioned them1 marched them back to the temple1 and slaughtered them within the precincts1 that their ghosts might wait on the ghost of the dead king47#deb7 ,but though the king rarely visited his father's ghost at the temple1 he had a private chapel for the ghost within the vast enclosure of the royal residence2 and here he often paid his devotions to the august spirit1 of whom he stood greatly in awe4 ,he took his wives with him to sing the departed monarch's praise1 and he constantly made offerings at the shrine4 ,thither1 too1 would come the prophet to suck words of wisdom from the venerable ghost and to impart them to the king1 who thus walked in the counsel of his glorified father47#dec7 7,m#adf7 ,in ,kiziba1 a district of ,central ,africa on the western side of ,lake ,victoria ,nyanza1 the souls of dead kings become ruling spirits2 temples are built in their honour and priests appointed to serve them4 ,the people are composed of two different races1 the ,bairu1 who are aboriginals1 and the ,bahima1 who are immigrants from the north4 ,the royal family belongs to the ,bahima stock4 ,in his lifetime the king's person is sacred2 and all his actions1 property1 and so forth are described by special terms appropriated to that purpose4 ,the people are divided into totemic clans3 the totems 7muziro7 are mostly animals or parts of animals3 no man may kill or eat his totem animal1 nor marry a woman who has the same totem as himself4 ,the royal family seems to have serpents for their totem2 after death the king's soul lives in a serpent1 while his body is buried in the hut where he died4 ,the people revere a supreme god named ,rugaba1 who is believed to have created man and cattle2 but they know little about him1 and though they occasionally pray to him1 particularly in the case of a difficult birth1 he has no priests and receives no sacrifices4 ,the business of the priests is to act as intermediaries1 not between ,god and man1 but between men and the spirits4 ,the spirits are believed to have been formerly kings of the world4 ,the highest of them is a certain ,wamara1 who rules over the souls of the dead1 and who would seem to have been a great king in his life4 ,temples are built for him2 they are like the houses of men1 but only half as large4 ,a perpetual holy fire is kept up in each temple1 and the priest passes the night in it4 ,he receives white sheep or goats as victims1 and generally acts also as a diviner or physician4 ,when a man is very ill1 he thinks that ,wamara1 the lord of the spirits of the dead1 is summoning him to the far country2 so he sends a sacrifice to ,wamara's priest1 who prays to the spirit to let the sick man live yet a while47#ded7 ,this great spirit of an ancient king1 who now rules over the dead1 resembles the ,egyptian ,osiris4 7,m#adg7 ,the ,bantu tribes who inhabit the great tableland of ,northern ,rhodesia revere a supreme being whom they call ,leza1 but their ideas about him are hazy4 ,thunder1 lightning1 earthquakes1 rain1 and other natural phenomena are grouped together under his name as manifestations of his power4 ,among the more progressive tribes1 such as the ,awemba and the ,wabisa1 the great god is thought to take some interest in human affairs2 and though they do not pray to him1 they nevertheless invoke him by his names of praise1 which set forth his attributes as the protector and judge of mankind4 ,it is he1 too1 who receives the souls of the departed4 8,yet1 as far as the dominant ,wemba tribe is concerned1 the cult of ,leza is outside their ordinary religion4 ,there is no direct access to him by prayer or by sacrifices1 which are made to ,mulenga and the other great tribal and ancestral spirits instead4 ,for upon such animism is founded the whole fabric of ,wemba religion407#dee7 ,the ancestral spirits whom the ,awemba and all other tribes of this region worship may be divided into two main classes4 ,first come the spirits of departed chiefs1 who are publicly worshipped by the whole tribe2 and second come the spirits of near relations who are worshipped privately by each head of a family47#def7 8,among the ,awemba there is no special shrine for these purely family spirits1 who are worshipped inside the hut1 and to whom family sacrifice of a sheep1 a goat1 or a fowl is made1 the spirit receiving the blood spilt on the ground1 while all the members of the family partake of the flesh together4 ,for a religious ,wemba man the cult of the spirit of his nearest relations 7of his grandparents1 or of his deceased father1 mother1 elder brother1 or maternal uncle7 is considered quite sufficient4 ,out of these spirit relatives a man will worship one whom he considers as his special familiar1 for various reasons4 ,for instance1 the diviner may have told him that his last illness was caused because he had not respected the spirit of his uncle2 accordingly he will be careful in future to adopt his uncle as his tutelary spirit4 ,as a mark of such respect he may devote a cow or a goat to one of the spirits of his ancestors4 ,holding the fowl1 for instance1 in his hands1 he will dedicate it1 asking the spirit to come and abide in it1 upon which the fowl is let go1 and is afterwards called by the name of the spirit4 ,if the necessities1 however1 of the larder demand that it should be killed1 another animal is taken1 and the spirit is asked to accept it as a substitute6 ,before beginning any special task1 such as hoeing a new garden1 or going on a journey1 ,wemba men invoke their tutelary spirits to be with them and to assist their efforts1 in short ejaculatory prayers usually couched in a set formula4 ,among many of the tribes in the ,north ,luangwa district longer formal prayers are still made to all the deceased ancestors of the clan at the time of harvest1 asking them to protect the crops and to drive away illnesses and evil spirits from the family1 which honours them with libations of beer and offerings of the first-fruits407#deg7 7,m#adh7 ,thus among these tribes1 who all belong to the great ,bantu family1 the public worship which a whole tribe pays to the souls of its dead chiefs is probably nothing but an extension of the private worship which every family pays privately to the souls of its dead members4 ,and just as the members of his family whom a man worships privately are not mythical beings conjured up by imagination out of a distant past1 but were once real men like himself whom he knew in life1 it may be his father1 or uncle1 or elder brother1 so we may be sure that in like manner the dead chiefs revered by the whole tribe are not creations of the mythical fancy1 but were once real men of flesh and blood1 who ruled over the tribe1 and whose memory has been more or less faithfully preserved by tradition4 ,in this respect the tribes of ,northern ,rhodesia are typical of all the tribes of that great ,bantu family which occupies nearly the whole southern half of ,africa1 from the great equatorial lakes to the ,cape of ,good ,hope4 ,the main practical religion of all these numerous and widespread peoples appears to be the worship of their ancestors4 7,m#adi7 ,to adduce in full the evidence which points to this conclusion would lead us too far from our present subject2 it must suffice to cite a few typical statements of competent authorities which refer to different tribes of the ,bantu stock4 ,speaking with special reference to the tribes of ,south-,eastern ,africa1 the ,rev4 ,james ,macdonald tells us that 8the religion of the ,bantu1 which they not only profess but really regulate their conduct by1 is based on the belief that the spirits of their ancestors interfere constantly in their affairs4 ,every man worships his own ancestors and offers sacrifices to avert their wrath4 ,the clan worships the spirits of the ancestors of its chiefs1 and the tribe worships the spirits of the ancestors of the paramount chief407#deh7 8,the religion of the ,bantu was based upon the supposition of the existence of spirits that could interfere with the affairs of this world4 ,these spirits were those of their ancestors and their deceased chiefs1 the greatest of whom had control over lightning4 ,when the spirits became offended or hungry they sent a plague or disaster until sacrifices were offered and their wrath or hunger was appeased4 ,the head of a family of commoners on such an occasion killed an animal1 and all ate of the meat1 as the hungry ghost was supposed to be satisfied with the smell407#dei7 ,for example1 in the year #ahia the son of a chief of the ,pondomisi tribe was arrested for an assault and sent for trial before a colonial court4 ,it chanced to be a season of intense heat and severe drought1 and the ,pondomisi tribe attributed these calamities to the wrath of a dead chief named ,gwanya1 very famous in his lifetime1 whose body1 fastened to a log1 had been buried under a heap of stones in a deep pool of the ,lina river4 ,this redoubtable chieftain was the seventh ancestor in the direct line of the man who had committed the assault2 and he warmly resented the indignity which the whites had done to a noble scion of his house by consigning him to durance vile4 ,to appease the natural indignation of the ghost1 the tribesmen killed cattle on the banks of the pool which contained his grave1 and threw the flesh into the water along with new dishes full of beer4 ,the prisoner1 however1 was convicted of the assault and sentenced by the ruthless magistrate1 who was no respecter of ghosts1 to pay a fine4 ,but the tribe clubbed together and paid the fine for him2 and a few days later rain fell in plenty4 ,the mollified ghost had opened the celestial sluices47#dfj7 7,m#aej7 ,another writer1 describing the religion of the ,south ,african ,bantus1 tells us that 8the ancestral spirits love the very things they loved before they passed through the flesh2 they cherish the same desires and have the same antipathies4 ,the living cannot add to the number of the wives of ancestral spirits2 but they can kill cattle in their honour and keep their praise and memory alive on earth4 ,above all things1 they can give them beef and beer4 ,and if the living do not give them sufficient of these things the spirits are supposed to give the people a bad time3 they send drought1 and sickness1 and famine1 until people kill cattle in their honour4 ,when men are alive they love to be praised and flattered1 fed and attended to2 after death they want the very same things1 for death does not change personality4444 ,in time of drought1 or sickness1 or great trouble1 there would be great searchings of heart as to which ancestor had been neglected1 for the trouble would be supposed to be caused by the neglected ancestor4 ,most of the people would get the subject on their nerves 7at least1 as far as a ,kafir could get anything on the leather strings which do duty for nerves71 and some one would be sure to have a vivid dream in which an ancestor would complain that the people had not praised him half enough of late4 ,so an ox would be killed1 either by the head-man of the kraal or by a diviner4 ,then the man would say over the ox as it was being killed1 #8,cry out1 ox of ,so-and-,so2 listen to us1 ,so-and-,so2 this is your ox2 we praise you by all your laud-giving names1 and tell of all your deeds2 do not be angry with us any more2 do you not see that this is your ox8 ,do not accuse us of neglecting you2 when1 forsooth1 have we ceased to praise you and offer you meat and beer8 ,take note1 then1 that here is another ox we are offering to you4' ,when the ox is dead some of the meat is mixed with herbs and medicines and placed in a hut with a bowlful of blood4 ,this meat is placed in the part of the hut where the man loved to sit while he was alive1 and some one is told off to guard the sacrifice4 ,the meat is left for a night1 or longer1 and the spirits are supposed to come and enjoy the smell1 or drink the serum which oozes from the meat1 and to inhale the smell of the beer4 ,the priest or diviner will then sprinkle the people and the huts with medicine made from the contents of the stomach of the ox4 ,he places a little on a sherd2 when this is dry he burns it and calls on the spirits to smell the incense4 ,after the meat has been left for a certain time it is taken out and cooked1 and eaten by the men near the cattle kraal in public4444 ,if the trouble does not vanish after this ceremony the people get angry and say to the spirits1 #8,when have we ceased to kill cattle for you1 and when have we ever refused to praise you by your praise-names8 ,why1 then1 do you treat us so shabbily8 ,if you do not behave better we shall utterly forget your names1 and then what will you do when there is no one to praise you8 ,you will have to go and live on grasshoppers4 ,if you do not mend your ways we shall forget you4 ,what use is it that we kill oxen for you and praise you8 ,you do not give us rain or crops1 or cause our cattle to bear well2 you show no gratitude in return for all we do for you4 ,we shall utterly disown you4 ,we shall tell the people that1 as for us1 we have no ancestral spirits1 and this will be to your shame4 ,we are disgusted with you4' 07#dfa7 ,thus the sweet savour of beef and beer does not suffice to content ,caffre ghosts2 they share the love of praise and flattery with many gods of higher rank4 7,m#aea7 ,among the ,basutos1 an important ,bantu people of ,south ,africa1 8each family is supposed to be under the direct influence and protection of its ancestors2 but the tribe1 taken as a whole1 acknowledges for its national gods the ancestors of the reigning sovereign4 ,thus1 the ,basutos address their prayers to ,monaheng and ,motlumi1 from whom their chiefs are descended4 ,the ,baharutsis and the ,barolongs invoke ,tobege and his wife ,mampa4 ,mampa makes known the will of her husband1 announcing each of her revelations by these words1 #8,o re6 ,o re6' #8,he has said6 he has said6' ,they make a distinction between the ancient and modern divinities4 ,the latter are considered inferior in power1 but more accessible2 hence this formula1 which is often used3 #8,new gods6 entreat the ancient gods for us6' ,in all countries spirits are more the objects of fear than of love4 ,a deep feeling of terror generally accompanies the idea that the dead dispose of the lot of the living4 ,the ancients spoke much of incensed shades4 ,if they sacrificed to the manes1 it was generally in order to appease them4 ,these ideas perfectly correspond to those of the ,basutos4 ,they conjure rather than pray2 although they seek to gain favours1 they think more of averting chastisement4 ,their predominating idea as to their ancestors is1 that they are continually endeavouring to draw them to themselves4 ,every disease is attributed to them2 thus medicine among these people is almost entirely a religious affair4 ,the first thing is to discover1 by means of the litaola 7divining bones71 under the influence of what molimo the patient is supposed to be4 ,is it an ancestor on the father's side or the mother's8 ,according as fate decides1 the paternal or maternal uncle will offer the purifying sacrifice1 but rarely the father or brother4 ,this sacrifice alone can render efficacious the medicines prescribed by the ngaka 7doctor74444 ,as soon as a person is dead he takes his place among the family gods4 ,his remains are deposited in the cattle-pen4 ,an ox is immolated over his grave3 this is the first oblation made to the new divinity1 and at the same time an act of intercession in his favour1 serving to ensure his happy reception in the subterranean regions4 ,all those present aid in sprinkling the grave1 and repeat the following prayer3 #8,repose in peace with the gods2 give us tranquil nights4' 07#dfb7 7,m#aeb7 ,similarly among the ,thonga1 another ,bantu tribe of ,south ,africa1 8any man1 who has departed this earthly life1 becomes a shikwembu1 a god027#dfc7 8when an old decrepit man or woman dies1 he at once becomes a god3 he has entered the domain of infinity407#dfd7 ,in this tribe 8the spirits of the ancestors are the main objects of religious worship4 ,they form the principal category of spirits407#dfe7 8,on the one hand1 the ancestor-gods are truly gods1 endowed with the attributes of divinity2 whilst1 on the other1 they seem to be nothing but mere human beings1 exactly on the same level as their worshippers407#dff7 ,there are two great classes of these ancestor-gods1 to wit1 8those of the family1 and those of the country1 the latter being those of the reigning family4 ,they do not differ as regards their nature4 ,in national calamities those of the country are invoked1 whilst1 for purely family matters1 those of the family are called upon4 ,moreover1 each family has two sets of gods1 those on the father's side and those on the mother's1 those of kweru and those of bakokwana4 ,they are equal in dignity4 ,both can be invoked1 and the divinatory bones are always asked to which the offering must be made4 ,it seems1 however1 as if the gods on the mother's side were more tender-hearted and more popular than those on the father's4 ,the reason for this is1 perhaps1 that relations are easier with the family of the mother than with that of the father4 ,it is also just possible that it is a relic of the matriarchal period1 when the ancestors of the mother only were known1 and consequently invoked4 ,at any rate1 the part played by batukulu uterine nephews in the offerings shows that they are the true representatives of the gods1 not of those of their father1 but of their mother407#dfg7 ,among the ,thonga 8the belief in the continuation of life after death is universal1 being at the base of the ancestrolatry1 which is the religion of the tribe407#dfh7 8,how real is the ancestrolatry1 the religion of the ,thonga1 of1 in fact1 all the ,south ,african ,bantus6 ,how frequent and manifold are its manifestations6 ,this is the first1 and the most perceptible set of their religious intuitions1 and any ,european1 who has stayed in their villages1 learnt their language1 and tried to understand their customs1 has had the opportunity of familiarizing himself with this religion407#dfi7 7,m#aec7 ,among the ,basutos and ,bechuanas1 who also belong to the great ,bantu family1 the sacrificial ritual is not highly developed4 8,only in great misfortunes which affect the whole people or the royal family1 a black ox is slaughtered2 for in such cases they always think that the angry spirits of the departed are the cause of all the suffering4 #8,re amogioa ki badimo1' say the people1 #8the spirits are robbing us4' ,the ox is led to the chiefs grave2 there they pray1 #8,lord1 we are come to call upon thee1 we who are thy children2 make not our hearts troubled2 take not1 ,lord1 that which is ours4' ,the old chief is honoured and praised in songs1 he is invoked by all his praise-names1 the ox is killed and its flesh eaten1 but the blood and the contents of the stomach are poured on the grave1 and there the bones of the sacrificed animal are also deposited407#dgj7 7,m#aed7 ,the ,zulus1 another great ,bantu tribe of ,south ,africa1 believe in the existence of a being whom they call ,unkulunkulu1 which means 8the ,old-,old-one1 the most ancient man40 ,they say that 8it is he who was the first man2 he broke off in the beginning4 ,we do not know his wife2 and the ancients do not tell us that he had a wife407#dga7 ,this ,old-,old-one or ,great-,great-one 8is represented as having made all things--men1 cattle1 water1 fire1 the mountains1 and whatever else is seen4 ,he is also said to have appointed their names4 ,creation was effected by splitting a reed1 when the first man and other things issued from the cleft407#dgb7 ,further1 the ,zulus and other ,caffre tribes of ,natal 8believe that1 when a person dies1 his i-hloze or isi-tute survives4 ,these words are translated #8spirit1' and there seems no objection to the rendering4 ,they refer to something manifestly distinguished from the body1 and the nature of which the prophets endeavour to explain by saying that it is identical with the shadow4 ,the residence of the ama-hloze1 or spirits1 seems to be beneath2 the practice of breaking a man's assagais1 before they are buried with him1 shows that he is believed to return to earth through the grave2 while it appears to be generally thought that1 if the earth were removed from the grave1 the ghost would return and frighten his descendants4 ,when spirits have entered the future state1 they are believed to possess great power2 prosperity is ascribed to their favour1 and misfortune to their anger2 they are elevated in fact to the rank of deities1 and 7except where the ,great-,great is worshipped concurrently with them7 they are the only objects of a ,kafir's adoration4 ,their attention 7or providence7 is limited to their own relatives--a father caring for the family1 and a chief for the tribe1 which they respectively left behind them4 ,they are believed to occupy the same relative position as they did in the body1 the departed spirit of a chief being sometimes invoked to compel a man's ancestors to bless him407#dgc7 7,m#aee7 8,to these shades of the dead1 especially to the ghosts of their great men1 as ,jama1 ,senzangakona1 and ,chaka1 their former kings1 they look for help1 and offer sacrifices2 that is1 slaughter cattle to them1 and offer a sort of prayer1 in time of danger and distress4444 ,when they are sick1 they slaughter cattle to the shades1 and say1 #8,father1 look on me1 that this disease may cease from me4 ,let me have health on the earth1 and live a long time4' ,they carry the meat into the house1 and shut it up there1 saying1 #8,let the paternal shades eat1 so shall they know that the offering was made for them1 and grant us great wealth1 so that both we and our children may prosper4' ,in the cattle-fold they talk a long time1 praising the ghosts2 they take the contents of the stomach1 and strew it upon all the fold4 ,again they take it1 and strew it within the houses1 saying1 #8,hail1 friend6 ,thou of such a place1 grant us a blessing1 beholding what we have done4 ,you see this distress2 may you remove it1 since we have given you our animal4 ,we know not what more you want1 whether you still require anything more or not4' ,they say1 #8,may you grant us grain1 that it may be abundant1 that we may eat1 of course1 and not be in need of anything1 since now we have given you what you want4' ,they say1 #8,yes1 for a long time have you preserved me in all my going4 ,behold1 you see1 ,i have just come to have a kraal4 ,this kraal was built by yourself1 father2 and now why do you consent to diminish your own kraal8 ,build on us as you have begun1 let it be large1 that your offspring1 still here above1 may increase1 increasing in knowledge of you1 whence cometh great power4' ,sometimes they make beer for the ghosts1 and leave a little in the pot1 saying1 #8,it will be eaten by the ghosts that they may grant an abundant harvest again1 that we may not have a famine4' ,if one is on the point of being injured by anything1 he says1 #8,i was preserved by our divinity1 which was still watching over me4' ,perhaps he slaughters a goat in honour of the same1 and puts the gall on his head2 and when the goat cries out for pain of being killed1 he says1 #8,yes1 then1 there is your animal1 let it cry1 that ye may hear1 ye our gods who have preserved me2 ,i myself am desirous of living on thus a long time here on the earth2 why then do you call me to account1 since ,i think ,i am all right in respect to you8 ,and while ,i live1 ,i put my trust in you1 our paternal and maternal gods4' 07#dgd7 7,m#aef7 8,black people10 say the ,zulus1 8do not worship all ,amatongo indifferently1 that is1 all the dead of their tribe4 ,speaking generally1 the head of each house is worshipped by the children of that house2 for they do not know the ancients who are dead1 nor their laud-giving names1 nor their names4 ,but their father whom they knew is the head by whom they begin and end in their prayer1 for they know him best1 and his love for his children2 they remember his kindness to them whilst he was living2 they compare his treatment of them whilst he was living1 support themselves by it1 and say1 #8,he will still treat us in the same way now he is dead4 ,we do not know why he should regard others besides us2 he will regard us only4' ,so it is then although they worship the many ,amatongo of their tribe1 making a great fence around them for their protection2 yet their father is far before all others when they worship the ,amatongo4 ,their father is a great treasure to them even when he is dead4 ,and those of his children who are already grown up know him thoroughly1 his gentleness1 and his bravery4 ,and if there is illness in the village1 the eldest son lauds him with the laud-giving names which he gained when fighting with the enemy1 and at the same time lauds all the other ,amatongo2 the son reproves the father1 saying1 #8,we for our parts may just die4 ,who are you looking after8 ,let us die all of us1 that we may see into whose house you will enter47#dge7 ,you will eat grasshoppers2 you will no longer be invited to go anywhere1 if you destroy your own village4' ,after that1 because they have worshipped him1 they take courage saying1 #8,he has heard2 he will come and treat our diseases1 and they will cease4' ,such then is the faith which children have in the ,itongo ancestral spirit which is their father4 ,and if there is a chief wife of a village1 who has given birth to children1 and if her husband is not dead1 her ,itongo is much reverenced by her husband and all the children4 ,and that chief wife becomes an ,itongo which takes great care of the village4 ,but it is the father especially that is the head of the village407#dgf7 ,thus among the ,zulus it is the spirits of those who have just died1 especially the spirits of fathers and mothers1 who are most revered and worshipped4 ,the spirits of the more remote dead are forgotten4 7,m#aeg7 ,when the missionaries inquired into the religious ideas of the ,herero1 a ,bantu tribe of ,german ,south-,west ,africa1 they heard much of a certain ,mukuru1 whom at first they took to be the great god of heaven and earth4 ,accordingly they adopted ,mukuru as the native name for the ,christian ,god1 and set out on their mission to preach the glad tidings of ,mukuru and his divine ,son to the poor benighted heathen4 ,but their first experiences were disconcerting4 ,again and again when they arrived in a village and announced their intention to the chief1 they were brought up very short by that great man1 who told them with an air of astonishment that he himself was ,mukuru4 ,for example1 ,messrs4 ,bttner and ,irle paid a visit to an old chief named ,tjenda and remonstrated with him on the impropriety of which he had been guilty in giving a baptized girl in marriage to a native gentleman whose domestic arrangements were framed on the polygamous patriarchal pattern4 8,mukuru will punish you for that10 said ,mr4 ,bttner4 8,what80 roared the chief4 8,who's ,mukuru8 ,why1 ,i am ,mukuru in my own tribe10 and he bundled the two missionaries out of the village4 ,a repetition of these painful incidents at last impressed on the minds of the missionaries the conviction that ,mukuru was not ,god at all but merely the head of a family1 an ancestor1 whether alive or dead47#dgg7 ,they ascertained at the same time that the ,herero recognize a good god who dwells in heaven and bears the name of ,ndjambi ,karunga4 ,but they do not worship him nor bring him offerings1 because he is so kind that he hurts nobody1 and therefore they need not fear him4 8,rather they share the opinion of the other ,bantu tribes that ,ndjambi1 the good ,creator1 has withdrawn to heaven and left the government on earth to the demons407#dgh7 8,it is true that the ,herero are acquainted with punishment for what is bad4 ,but that punishment they ascribe to ,mukuru or their ancestors4 ,it is their ancestors 7,ovakuru7#dgi77 whom they must fear2 it is they who are angry and can bring danger and misfortune on a man4 ,so it is intelligible that the whole of their worship turns1 not on ,ndjambi ,karunga1 but on their ancestors4 ,it is in order to win and keep their favour1 to avert their displeasure and wrath1 in short to propitiate them1 that the ,herero bring their many offerings2 they do so not out of gratitude1 but out of fear1 not out of love1 but out of terror4 ,their religion is a worship of ancestors with here and there touches of fetishism407#dhj7 8,thus among the ,herero1 as among all ,bantu tribes1 there exists a religious dualism3 they know the highest1 the true ,god1 but they worship their ancestors407#dha7 ,and among the worshipful ancestors 8the old dead chiefs of every tribe take the first place4 ,the son of a great dead chief and the whole tribe worship that old father as their god4 ,but the remote ancestors of that chief they do not worship1 indeed they hardly know them by name and can no longer point to their graves407#dhb7 ,thus with the ,herero1 as with the ,zulus1 it is the recent and well-remembered dead who are chiefly or exclusively worshipped2 as the souls of the departed recede further and further into the past their memory perishes1 and the nimbus of supernatural glory which encircled it for a time fades gradually away4 7,m#aeh7 ,the religion of the ,ovambo1 another ,bantu tribe of ,german ,south-,west ,africa1 is similar4 ,they also recognize a great being named ,kalunga1 who created the world and man1 but they neither fear nor worship him4 ,a far greater part is played in the religion of the ,ovambo by their belief in spirits1 and amongst the worshipful spirits a conspicuous place is assigned to the souls of the dead4 ,every man leaves behind him at death a spirit1 which continues to exist on earth and can influence the living2 for example1 it may enter into their bodies and thereby cause all sorts of sickness4 ,however1 the souls of ordinary dead men can exert their influence only on members of their own families2 the souls of dead chiefs1 on the other hand1 have power over the rain1 which they can either give or withhold4 ,to these powerful spirits a portion of the new corn is offered at harvest as a thank-offering for their forbearance in not visiting the people with sickness1 and above all for their bounty in sending down the fertilizing showers on the crops4 ,the souls of dead magicians are particularly dreaded2 and to prevent the multiplication of these dangerous spirits it is customary to dismember their bodies1 severing the arms and legs from the trunk and cutting the tongue out of the mouth4 ,if these precautions are taken immediately after death1 the soul of the dead man cannot become a dangerous ghost2 the mutilation of his body has practically disarmed his spirit47#dhc7 7,m#aei7 ,the ,wahehe1 a ,bantu tribe of ,german ,east ,africa1 believe in a great invisible spirit named ,nguruhi1 who created the world and rules both human destiny and the elements4 ,he it is who makes the rain to fall1 the sun to shine1 the wind to blow1 the thunder to roll1 and the crops to grow4 8,this god is accordingly conceived as all-powerful1 yet with the limitation that he only exercises a general power of direction over the world1 especially human fate1 while the masoka1 the spirits of the dead1 wield a permanent and very considerable influence on the course of particular events4 ,nguruhi is lord also of all the spirits of the dead 7masoka71 but his relation to them has not been further thought out4 ,with this ,supreme ,being the people hold no intercourse by means of prayer1 sacrifice1 or in any other way4 ,he stands remote from the religious life of the ,wahehe and really serves only as an explanation of all those things and events which are otherwise inexplicable4 ,all religious intercourse1 all worship centres alone on the spirits of the dead4 ,hence if we speak of a religion of the ,wahehe1 it must be described as a pure worship of ancestors407#dhd7 ,the human soul quits the body at death and at once becomes an ancestral spirit 7m'soka71 invisible and endowed with complete liberty of motion4 ,even the youngest children have souls which rank among the ancestral spirits at death4 ,hence the great multitude of the dead comprises spirits of all ages1 from the infant one day old to the grey-haired patriarch4 ,they are good or bad according as they were good or bad in life1 and their social position also is unchanged4 ,he who was powerful in life is powerful also in death2 he who was a nobody among men is a nobody also among the spirits4 ,hence the ghost of a great man can do more for the living than the ghost of a common man2 and the ghost of a man can do more than the ghost of a woman4 ,yet even the meanest ghost has power over the greatest living man1 who can only defend himself by appealing for help to stronger ancestral spirits4 ,thus while the ,supreme ,being exercises a general superintendence over affairs1 the real administration is in the hands of the ancestral spirits4 ,while he1 for example1 regulates the weather as a whole1 it is the ghosts who cause each particular shower to fall or the sun to break out in glory from the clouds4 ,if he sends plagues on the whole people or stays the ravages of disease1 it is the ghosts who make each individual sick or sound4 ,these powerful spirits exert themselves especially to help their descendants1 though they do not hesitate to plague their own kith and kin if they think themselves neglected4 ,they flit freely through the air and perch on trees1 mountains1 and so forth1 but they lodge by preference at their graves1 and you are always sure of finding them there1 if you wish to consult them47#dhe7 ,that is why in the country of the ,wahehe the only places of sacrifice are the graves2 temples and altars are unknown47#dhf7 ,however1 it is only the bodies of considerable persons that are buried2 the corpses of common folk are simply thrown away in the bush27#dhg7 so that the number of graves and consequently of sacrificial places is strictly limited4 ,the spirits of the dead appear to the living most commonly in dreams to give them information or warning1 but oftener to chide and torment them4 ,so the sleeper wakes in a fright and consults a diviner1 who directs him what he must do in order to appease the angry ghost4 ,following the directions of his spiritual adviser the man sacrifices an ox1 or it may be only a sheep or a fowl1 at the tomb of one of his ancestors1 prays to the ghost1 and having scattered a few morsels of the victim's flesh on the grave1 and spat a mouthful of beer upon it1 retires with his family to feast on the remainder of the carcase4 ,such sacrifices to the dead are offered on occasion of sickness1 the lack of male heirs1 a threatened war1 an intended journey1 in short1 before any important undertaking of which the issue is doubtful2 and1 they are accompanied by prayers for health1 victory1 good harvests1 and so forth47#dhh7 7,m#afj7 ,once more1 the ,bahima1 a ,bantu people of ,ankole1 in ,central ,africa1 believe in a supreme god ,lugaba1 who dwells in the sky and created man and beast2 but 8this supreme being is not worshipped nor are offerings made to him2 he has no sacred place4 ,although they talk freely about him1 and acknowledge him to be their great benefactor1 they accept all his gifts as a matter of course1 and make him no offering in return4444 ,one must not1 therefore1 conclude that the ,bahima are an irreligious people2 like most of the ,bantu tribes their religion consists chiefly in dealing with ghosts of departed relatives1 and in standing well with them2 from the king to the humblest peasant the ghosts call for daily consideration and constant offerings1 whilst the deities are only sought in case of great trials or national calamities407#dhi7 7,m#afa7 ,to return1 now1 to the worship of dead chiefs or kings among the ,bantu tribes of ,northern ,rhodesia4 ,the spirits of dead chiefs had priestesses to wait upon them1 who were called the 8wives of the departed40 ,these were elderly women who led a celibate life and swept the huts dedicated to the ghosts of the chiefs4 ,the aid of these dead potentates was invoked in time of war and in seasons of drought1 and special offerings were brought to their shrines at harvest47#dij7 ,among the ,awemba1 who form the aristocracy of the country17#dia7 when a diviner announced that a drought was caused by the spirits of dead chiefs or kings buried at ,mwaruli1 a bull would be sent to be sacrificed to the souls of the deceased rulers2 or if the drought was severe1 a human victim would be despatched1 and the high priest would keep him caged in a stoutly woven fish-basket1 until the preparations for the sacrifice were complete47#dib7 ,among the ,yombe no one might eat of the first-fruits of the crops until the living chief had sacrificed a bull before the tomb of his grandfather1 and had deposited pots of fresh beer and porridge1 made from the first-fruits1 in front of the shrine4 ,the ground about the tomb was then carefully weeded1 and the blood of the sacrificial victim sprinkled on the freshly turned up soil and on the rafters of the little hut4 ,after thanking the ghost of his grandfather for the harvest1 and begging him to partake of the first-fruits1 the chief and his train withdrew to feast on the carcase and the fresh porridge and beer at the village47#dic7 ,when the head chief or king of the ,awemba had resolved to make war on a distant enemy1 he and the older men of the tribe would pray daily for victory to the spirits of the dead kings1 his predecessors4 ,the day before the army was to set forth1 the great war-drum boomed out and the warriors flocked together from the outlying districts under their respective captains4 ,in the dusk of the evening the king and the elderly women1 who passed for the wives of the dead kings and tended their shrines at the capital1 went and prayed at these shrines that the souls of the departed monarchs would keep the war-path free from foes and lead the king in a straight course to the enemy's stockade4 ,these solemn prayers the king led in person1 and the women beat their bare breasts as they joined in the earnest appeal4 ,next morning the whole army was marshalled in front of the ghost-huts of the dead kings3 the living king danced a war-dance before his ancestors1 while his chief wife sprinkled him with holy flour2 and all prostrated themselves in supplication before the shrines47#did7 7,m#afb7 ,among these tribes of ,northern ,rhodesia the spirits of dead chiefs or kings sometimes take possession of the bodies of live men or women and prophesy through their mouths4 ,when the spirit of a dead chief comes over a man1 he begins to roar like a lion1 whereupon the women gather together and beat the drums1 shouting that the chief has come to visit the village4 ,the man thus temporarily inspired will prophesy of future wars or impending attacks by lions4 ,while the inspiration lasts1 he may eat nothing cooked by fire1 but only unfermented dough4 ,however1 the spirit of a departed chief takes possession of women oftener than of men4 8,these women assert that they are possessed by the soul of some dead chief1 and when they feel the divine afflatus1 whiten their faces to attract attention1 and anoint themselves with flour1 which has a religious and sanctifying potency4 ,one of their number beats a drum1 and the others dance1 singing at the same time a weird song1 with curious intervals4 ,finally1 when they have arrived at the requisite pitch of religious exaltation1 the possessed woman falls to the ground1 and bursts forth into a low and almost inarticulate chant1 which has a most uncanny effect4 ,all are silent at once1 and the bashing'anga 7medicine-men7 gather round to interpret the voice of the spirit407#die7 ,sometimes the spirits of departed chiefs are reincarnated in animals1 which are then revered as the abodes of the dead rulers4 ,thus the paramount chief of the ,amambwe is incarnated after death in the form of a young lion1 while ,bisa and ,wiwa chiefs come back in the shape of pythons4 ,in one of the rest-houses near ,fife a tame python waxed fat on the offerings of fowls and sour beer which the ,winamwanga presented to it in the fond belief that it housed the spirit of one of their dead chiefs4 ,one day unfortunately for himself the reptile deity ventured to dispute the possession of the rest-house with a ,german cattle-dealer who was passing by2 a discharge of shot settled the dispute in favour of the cattle-dealer1 and the worshippers of the deity beheld him no more47#dif7 7,m#afc7 ,another ,bantu people who worship the spirits of their dead kings are the ,barotse or ,marotse of the ,upper ,zambesi4 ,the ,barotse believe in a supreme god1 the creator of all things1 whom they call ,niambe4 ,he lives in the sun1 and by his marriage with the moon begat the world1 the animals1 and last of all men4 ,but the cunning and ferocity of his creature man terrified the beneficent creator1 so that he fled from earth and escaped up the thread of a spider's web to heaven4 ,there he still retains a certain power to interfere in human affairs1 and that is why men sometimes pray and sacrifice to him4 ,for example1 the worshipper salutes the rising sun and offers him a vessel of water1 no doubt to quench the thirst of the deity on his hot journey across the sky4 ,again1 when a long drought has prevailed1 a black ox is sacrificed to ,niambe 8as a symbol of the clouds big with the longed-for rain40 ,and before they sow the fields1 the women pile the seeds and their digging hoes in a heap1 and pray to the god that he would render their labour fruitful47#dig7 7,m#afd7 ,yet while they acknowledge the divine supremacy of ,niambe1 the ,barotse address their prayers most frequently to the inferior deities1 the ditino1 who are the deified kings of the country4 ,the tombs of the departed monarchs may be seen near the villages which they inhabited in life4 ,each tomb stands in a grove of beautiful trees and is encircled by a tall palisade of pointed stakes1 covered with fine mats1 like the palisade which surrounds the royal residence of a living king4 ,such an enclosure is sacred2 the people are forbidden to enter it lest they should disturb the ghost of him who sleeps below4 ,but the inhabitants of the nearest village are charged with the duty of keeping the tomb and the enclosure in good order1 repairing the palisade1 and replacing the mats when they are worn out4 ,once a month1 at the new moon1 the women sweep not only the grave and the enclosure but the whole village4 ,the guardian of the tomb is at the same time a priest2 he acts as intermediary between the god and the people who come to pray to the deity4 ,he bears the title of ,ngomboti2 he alone has the right to enter the sacred enclosure2 the profane multitude must stand at a respectful distance4 ,even the king himself1 when he comes to consult one of his ancestors1 is forbidden to set foot on the holy ground4 ,in presence of the god1 or1 as they call him1 the ,master of the ,tomb1 the monarch must bear himself like a slave in the presence of his lord4 ,he kneels down near the entrance1 claps his hands1 and gives the royal salute2 and from within the enclosure the priest solemnly returns the salute1 just as the king himself1 when he holds his court1 returns the salute of his subjects4 ,then the suppliant1 whether king or commoner1 makes his petition to the deity and deposits his offering2 for no man may pray to the god with empty hands4 ,inside the enclosure1 close to the entrance1 is a hole which is supposed to serve as a channel of communication with the spirit of the deified king4 ,in it the offerings are placed4 ,often they consist of milk which is poured into the hole2 and the faster it drains away1 the more favourably inclined is the god thought to be to the petitioner4 ,more solid offerings1 such as flesh1 clothes1 and glass beads1 become the property of the priest after they have been allowed to lie for a decent time beside the sacred aperture of the tomb4 ,the spirits of dead kings are thus consulted on matters of public concern as well as by private individuals touching their own affairs4 ,if a war is to be waged1 if a plague is raging among the people or a murrain among the cattle1 if the land is parched with drought1 in short1 if any danger threatens or any calamity has afflicted the country1 recourse is had to these local gods1 dwelling each in his shady grove1 not far from the abodes of the living4 ,they are near1 but the great god in heaven is far away4 ,what wonder1 therefore1 that their help is often sought while he is neglected8 ,they are national heroes as well as gods2 their history is remembered2 men tell of the doughty deeds they did in their lifetime2 why should they not be able to succour their votaries now that they have put on immortality8 ,all over the country these temple-tombs may be seen4 ,they serve as historical monuments to recall to the people the names of their former kings and the annals of their country4 ,one of the most popular of the royal shrines is near ,senanga at the southern end of the great plain of the ,barotse4 ,voyagers who go down the ,zambesi do not fail to pay their devotions at the shrine1 that the god of the place may make their voyage to prosper and may guard the frail canoe from shipwreck in the rush and roar of the rapids2 and when they return in safety they repair again to the sacred spot to deposit a thank-offering for the protection of the deity47#dih7 7,m#afe7 ,the foregoing examples suffice to prove that the worship of dead chiefs and kings has been an important1 perhaps we may even say1 the most important element in the religion of many ,african tribes4 ,regarded from the native point of view nothing could be more natural4 ,the king rules over his people in life2 and since all these tribes entertain a firm and unquestioning belief not only in the existence but in the power of the spirits of the dead1 they necessarily conclude that of all the departed spirits none can be so potent for good or evil1 none therefore need to be propitiated so earnestly by prayer and sacrifice1 as the souls of dead kings4 ,thus while every family worships privately the spirits of its own ancestors1 the whole tribe worships publicly the spirits of its departed monarchs1 paying to each of these invisible potentates1 whose reality they never dream of doubting1 a homage of precisely the same sort as that which they render to his living successor on the throne4 ,such a religion of the dead is by no means incompatible with the recognition of higher spiritual powers who may have an origin quite independent of the worship of ancestors4 ,we have seen in point of fact that many tribes1 whose practical religion is concentrated chiefly on their dead1 nevertheless acknowledge the existence of a supreme god1 the creator of man and of all things1 whom they do not regard as a glorified ghost4 ,the ,baganda1 the most progressive and advanced of all the ,bantu tribes1 had a whole pantheon of gods whom they sharply distinguished from the worshipful spirits of their forefathers4 7,m#aff7 ,yet in spite of this distinction we may suspect that in many cases the seeming line of division between gods and worshipful ghosts is deceptive2 and that the magic touch of time1 which distorts and magnifies the past1 especially among peoples who see it only through the haze of oral tradition1 has glorified and transfigured many a dead man into a deity4 ,this at all events seems to have been the history of some of the ,baganda gods4 ,on this subject our best authority says that 8the principal gods appear to have been at one time human beings1 noted for their skill and bravery1 who were afterwards deified by the people and invested with supernatural powers407#dii7 8,mukasa held the highest rank among the gods of ,uganda4 ,he was a benign god2 he never asked for the life of any human being1 but animals were sacrificed to him at the yearly festivals1 and also at other times when the king1 or a leading chief1 wished to consult him4 ,he had nothing to do with war1 but sought to heal the bodies and minds of men4 ,he was the god of plenty2 he gave the people an increase of food1 cattle1 and children4 ,from the legends still current it seems to be almost certain that he was a human being who1 because of his benevolence1 came to be regarded as a god4444 ,the legends about ,mukasa are of great interest2 they show how the human element has been lost in the divine1 how the natural has been effaced by the supernatural1 until1 in the minds of the common people1 only the supernatural remains407#ejj7 7,m#afg7 ,if we cannot prove that the great god ,mukasa himself was once a man1 we have very tangible evidence that his brother the war-god ,kibuka was so4 ,for like the dead kings of ,uganda1 ,kibuka was worshipped in a great conical hut resembling the huts which living people inhabit3 like them1 his spirit was supposed to enter from time to time into the body of his priest and to give oracles through him2 and like them he was represented in his temple by his personal relics1 his jawbone and his navel-string1 which were rescued from the ruins of his temple and now rest in the ,ethnological ,museum at ,cambridge4 ,in face of this complete parallelism between the god and the kings whose personal existence is not open to question1 it seems difficult to doubt that ,kibuka was once like them a real man1 and that he spoke with the jawbone and made bodily use of the other corporeal organs which were preserved in his temple47#eja7 7,m#afh7 ,these analogies lend some support to the theory that in ancient ,egypt1 where the kings were worshipped by their people both in life and death1 ,osiris may have been originally nothing but one of these deified monarchs whose worship gradually eclipsed that of all the rest and ended by rivalling or even surpassing that of the great sun-god himself4 ,we have seen that at ,abydos1 one of the principal centres of his worship1 the tomb of ,osiris was identified with the tomb of ,king ,khent1 one of the earliest monarchs of the first ,egyptian dynasty1 and that in this tomb were found a woman's richly jewelled arm and a human skull lacking the lower jawbone1 which may well be the head of the king himself and the arm of his queen4 ,the carved monument of ,osiris which was found in the sepulchral chamber appears indeed to be a work of late ,egyptian art1 but it may have replaced an earlier sarcophagus4 ,certainly we may reasonably suppose that the identification of the tomb of ,osiris with the tomb of ,king ,khent was very ancient2 for though the priests may have renewed the sculptured effigy of the dead god1 they would hardly dare to shift the site of the ,holy ,sepulchre47#ejb7 ,now the sepulchre is distant about a mile and a half from the temple in which ,osiris was worshipped as a god4 ,there is thus a curious coincidence1 if there is nothing more1 between the worship of ,osiris and the worship of the dead kings of ,uganda4 ,as a dead king of ,uganda was worshipped in a temple1 while his headless body reposed at some distance in a royal tomb1 and his head1 without the lower jawbone1 was buried by itself near the grave1 so ,osiris was worshipped in a temple not far from the royal tomb which tradition identified with his grave4 ,perhaps after all tradition was right4 ,it is possible1 though it would be very rash to affirm1 that ,osiris was no other than the historical ,king ,khent of the first dynasty27#ejc7 that the skull found in the tomb is the skull of ,osiris himself2 and that while it reposed in the grave the missing jawbone was preserved1 like the jawbone of a dead king of ,uganda1 as a holy and perhaps oracular relic in the neighbouring temple4 ,if that were so1 we should be almost driven to conclude that the bejewelled woman's arm found in the tomb of ,osiris is the arm of ,isis4 7,m#afi7 ,in support of the conclusion that the myth and religion of ,osiris grew up round the revered memory of a dead man we may quote the words in which the historian of ,european morals describes the necessity under which the popular imagination labours of embodying its cherished ideals in living persons4 ,he is referring to the dawn of the age of chivalry1 when in the morning twilight the heroic figure of ,charlemagne rose like a bright star above the political horizon1 to be thenceforth encircled by a halo of romance like the nimbus that shone round the head of ,osiris4 8,in order that the tendencies ,i have described should acquire their full force1 it was necessary that they should be represented or illustrated in some great personage1 who1 by the splendour and the beauty of his career1 could fascinate the imaginations of men4 ,it is much easier to govern great masses of men through their imagination than through their reason4 ,moral principles rarely act powerfully upon the world1 except by way of example or ideals4 ,when the course of events has been to glorify the ascetic or monarchical or military spirit1 a great saint1 or sovereign1 or soldier will arise1 who will concentrate in one dazzling focus the blind tendencies of his time1 kindle the enthusiasm and fascinate the imagination of the people4 ,but for the prevailing tendency1 the great man would not have arisen1 or would not have exercised his great influence4 ,but for the great man1 whose career appealed vividly to the imagination1 the prevailing tendency would never have acquired its full intensity407#ejd7 7,m#agj7 ,whether the parallel thus suggested between ,charlemagne1 the mediaeval ideal of a ,christian knight1 and ,osiris1 the ancient ,egyptian ideal of a just and beneficent monarch1 holds good or not1 it is now impossible to determine4 ,for while ,charlemagne stands near enough to allow us clearly to discern his historical reality1 ,osiris is so remote that we can no longer discriminate with any certitude between the elements of history and fable which appear to have blended in his traditional character4 ,i am content to indicate bare possibilities3 dogmatism on such points would be in the highest degree rash and unbecoming4 ,whether ,osiris and ,isis were from first to last purely imaginary beings1 the ideal creations of a primitive philosophy1 or whether they were originally a real man and woman about whom after death the myth-making fancy wove its gossamer rainbow-tinted web1 is a question to which ,i am not bold enough to give a decided answer4 ,,chapter ,,xii4 ,,mother-,,kin ,,and ,,mother ,,goddesses4 #a4 ,dying ,gods and ,mourning ,goddesses4 7,m#aga7 ,we have now concluded our inquiry into the nature and worship of the three ,oriental deities ,adonis1 ,attis1 and ,osiris4 ,the substantial similarity of their mythical character justifies us in treating of them together4 ,all three apparently embodied the powers of fertility in general and of vegetation in particular4 ,all three were believed to have died and risen again from the dead2 and the divine death and resurrection of all three were dramatically represented at annual festivals1 which their worshippers celebrated with alternate transports of sorrow and joy1 of weeping and exultation4 ,the natural phenomena thus mythically conceived and mythically represented were the great changes of the seasons1 especially the most striking and impressive of all1 the decay and revival of vegetation2 and the intention of the sacred dramas was to refresh and strengthen1 by sympathetic magic1 the failing energies of nature1 in order that the trees should bear fruit1 that the corn should ripen1 that men and animals should reproduce their kinds4 7,m#agb7 ,but the three gods did not stand by themselves4 ,the mythical personification of nature1 of which all three were in at least one aspect the products1 required that each of them should be coupled with a goddess1 and in each case it appears that originally the goddess was a more powerful and important personage than the god4 ,at all events it is always the god rather than the goddess who comes to a sad end1 and whose death is annually mourned4 ,thus1 whereas ,osiris was slain by ,typhon1 his divine spouse ,isis survived and brought him to life again4 ,this feature of the myth seems to indicate that in the beginning ,isis was1 what ,astarte and ,cybele always continued to be1 the stronger divinity of the pair4 ,now the superiority thus assigned to the goddess over the god is most naturally explained as the result of a social system in which maternity counted for more than paternity1 descent being traced and property handed down through women rather than through men4 ,at all events this explanation cannot be deemed intrinsically improbable if we can show that the supposed cause has produced the very same effect among existing peoples1 about whose institutions we possess accurate information4 ,this ,i will now endeavour to do4 #b4 ,influence of ,mother-,kin on ,religion4 7,m#agc7 ,the social system which traces descent and transmits property through the mother alone may be called mother-kin1 while the converse system which traces descent and transmits property through the father alone may be called father-kin47#eje7 ,a good example of the influence which mother-kin may exert on religion is furnished by the ,khasis of ,assam1 whose customs and beliefs have lately been carefully recorded by a ,british officer specially charged with the study of the native races of the province47#ejf7 ,like the ancient ,egyptians and the ,semites of ,syria and ,mesopotamia1 the ,khasis live in settled villages and maintain themselves chiefly by the cultivation of the ground2 yet 8their social organization presents one of the most perfect examples still surviving of matriarchal institutions1 carried out with a logic and thoroughness which1 to those accustomed to regard the status and authority of the father as the foundation of society1 are exceedingly remarkable4 ,not only is the mother the head and source1 and only bond of union1 of the family3 in the most primitive part of the hills1 the ,synteng country1 she is the only owner of real property1 and through her alone is inheritance transmitted47#ejg7 ,the father has no kinship with his children1 who belong to their mother's clan2 what he earns goes to his own matriarchal stock1 and at his death his bones are deposited in the cromlech of his mother's kin4 ,in ,jowai he neither lives nor eats in his wife's house1 but visits it only after dark4 ,in the veneration of ancestors1 which is the foundation of the tribal piety1 the primal ancestress 7,ka ,iwbei7 and her brother are the only persons regarded4 ,the flat memorial stones set up to perpetuate the memory of the dead are called after the woman who represents the clan 7mw kynthei71 and the standing stones ranged behind them are dedicated to the male kinsmen on the mother's side4 ,in harmony with this scheme of ancestor worship1 the other spirits to whom propitiation is offered are mainly female1 though here male personages also figure4 ,the powers of sickness and death are all female1 and these are those most frequently worshipped4 ,the two protectors of the household are goddesses1 though with them is also revered the first father of the clan1 ,u ,thwlang4 ,priestesses assist at all sacrifices1 and the male officiants are only their deputies2 in one important state1 ,khyrim1 the ,high ,priestess and actual head of the ,state is a woman1 who combines in her person sacerdotal and regal functions407#ejh7 ,thus amongst the ,khasis of the present day the superiority of the goddess to the god1 and especially of the revered ancestress to the revered ancestor1 is based directly on the social system which traces descent and transmits property through women only4 ,it is not unreasonable therefore to suppose that in ,western ,asia the superiority of the ,mother ,goddess to the ,father ,god originated in the same archaic system of mother-kin4 7,m#agd7 ,another instance of the same cause producing the same effect may be drawn from the institutions of the ,pelew ,islanders1 which have been described by an accurate observer long resident in the islands4 ,these people1 who form a branch of the ,micronesian stock1 are divided into a series of exogamous families or clans with descent in the female line17#eji7 so that1 as usually happens under such a system1 a man's heirs are not his own children but the children of his sister or of his maternal aunt47#eaj7 ,every family or clan traces its descent from a woman1 the common mother of the whole kin17#eaa7 and accordingly the members of the clan worship a goddess1 not a god47#eab7 ,these families or clans1 with female descent and a worship of goddesses rather than of gods1 are grouped together in villages1 each village comprising about a score of clans and forming with its lands a petty independent state47#eac7 ,every such village-state has its special deity or deities1 generally a god and a goddess4 ,but these political deities of the villages are said to be directly derived from the domestic deities of the families or clans17#ead7 from which it seems to follow that among these people gods are historically later than goddesses and have been developed out of them47#eae7 ,the late origin of the gods as compared with the goddesses is further indicated by the nature of their names47#eaf7 7,m#age7 ,this preference for goddesses over gods in the clans of the ,pelew ,islanders has been explained1 no doubt rightly1 by the high importance of women in the social system of the people47#eag7 ,for the existence of the clan depends entirely on the life of the women1 not at all upon the life of the men4 ,if the women survive1 it is no matter though every man of the clan should perish2 for the women will1 as usual1 marry men of another clan1 and their offspring will inherit their mother's clan1 thereby prolonging its existence4 ,whereas if the women of the clan all die out1 the clan necessarily becomes extinct1 even though every man of it should survive2 for the men must1 as usual1 marry women of another clan1 and their offspring will inherit their mothers' clan1 not the clan of their fathers1 which accordingly1 with the death of the fathers1 is wiped out from the community4 ,hence in these islands women bear the titles of ,adhall a pel1 8,mothers of the ,land10 and ,adhall a blay1 8,mothers of the ,clan10 and they are said to enjoy complete equality with the men in every respect47#eah7 ,indeed1 in one passage our principal authority speaks of 8the predominance of feminine influence in the social condition of the people10 and asserts without qualification that the women are politically and socially superior to the men47#eai7 ,the eldest women of the clan exercise1 he tells us1 the most decisive influence on the conduct of its affairs1 and the headman does nothing without full consultation with them1 a consultation which in the great houses extends to affairs of state and foreign politics47#ebj7 ,nay1 these elder women are even esteemed and treated as equal to the deities in their lifetime47#eba7 7,m#agf7 ,but the high position which women thus take in ,pelew society is not a result of mother-kin only4 ,it has an industrial as well as a kinship basis4 ,for the ,pelew ,islanders subsist mainly on the produce of their taro fields1 and the cultivation of this1 their staple food1 is the business of the women alone4 8,this cardinal branch of ,pelew agriculture1 which is of paramount importance for the subsistence of the people1 is left entirely in the hands of the women4 ,this fact may have contributed materially to the predominance of female influence in the social condition of the people4 ,the women do not merely bestow life on the people1 they also do that which is most essential for the preservation of life1 and therefore they are called ,adhall a pel1 the #8,mothers of the ,land1' and are politically and socially superior to men4 ,only their offspring enjoy the privilege of membership of the state 7the children of the men are1 strictly speaking1 strangers destitute of rights71 and the oldest women of the families are esteemed and treated as equal to deities even in their lifetime1 and they exercise a decisive influence on the conduct of affairs of state4 ,no chief would venture to come to a decision without first consulting with the ,adhall a blay1 the #8,mothers of the ,family4' ,from this point of view it is impossible to regard the assignment of the taro cultivation to women as a consequence of their subordinate position in society3 the women themselves do not so regard it4 ,the richest woman of the village looks with pride on her taro patch1 and although she has female followers enough to allow her merely to superintend the work without taking part in it1 she nevertheless prefers to lay aside her fine apron and to betake herself to the deep mire1 clad in a small apron that hardly hides her nakedness1 with a little mat on her back to protect her from the burning heat of the sun1 and with a shade of banana leaves for her eyes4 ,there1 dripping with sweat in the burning sun and coated with mud to the hips and over the elbows1 she toils to set the younger women a good example4 ,moreover1 as in every other occupation1 the kaliths1 the gods1 must also be invoked1 and who could be better fitted for the discharge of so important a duty than the ,mother of the ,house807#ebb7 ,it seems clear that in any agricultural people who1 like the ,pelew ,islanders1 retain mother-kin and depute the labours of husbandry to women1 the conception of a great ,mother ,goddess1 the divine source of all fertility1 might easily originate4 ,perhaps the same social and industrial conditions may have combined to develop the great ,mother ,goddesses of ,western ,asia and ,egypt4 7,m#agg7 ,but in the ,pelew ,islands women have yet another road to power4 ,for some of them are reputed to be the wives of gods1 and act as their oracular mouthpieces4 ,such prophetesses are called ,amlaheys1 and no surprise is felt when one of them is brought to bed4 ,her child passes for the offspring of the god1 her divine husband1 and goes about with his hair hanging loose in token of his superhuman parentage4 ,it is thought that no mortal man would dare to intrigue with one of these human wives of a god1 since the jealous deity would surely visit the rash culprit with deadly sickness and a lingering decline47#ebc7 ,but in these islands men as well as women are often possessed by a deity and speak in his name4 ,under his inspiration they mimic1 often with great histrionic skill1 the particular appearance and manner which are believed to be characteristic of the indwelling divinity4 ,these inspired men 7,korongs7 usually enjoy great consideration and exert a powerful influence over the whole community4 ,they always acquire wealth in the exercise of their profession4 ,when they are not themselves chiefs1 they are treated as chiefs or even preferred to them4 ,in not a few places the deity whom they personate is also the political head of the land2 and in that case his inspired priest1 however humble his origin1 ranks as a spiritual king and rules over all the chiefs4 ,indeed we are told that1 with the physical and intellectual decay of the race1 the power of the priests is more and more in the ascendant and threatens1 if unchecked1 to develop before long into an absolute theocracy which will swallow up every other form of government47#ebd7 7,m#agh7 ,thus the present1 or at least the recent1 state of society and religion in the ,pelew ,islands presents some interesting parallels to the social and religious condition of ,western ,asia and ,egypt in early days1 if the conclusions reached in this work are correct4 ,in both regions we see a society based on mother-kin developing a religion in which goddesses of the clan originally occupied the foremost place1 though in later times1 as the clans coalesced into states1 the old goddesses have been rivalled and to some extent supplanted by the new male gods of the enlarged pantheon4 ,but in the religion of the ,pelew ,islanders1 as in that of the ,khasis and the ancient ,egyptians1 the balance of power has never wholly shifted from the female to the male line1 because society has never passed from mother-kin to father-kin4 ,and in the ,pelew ,islands as in the ancient ,east we see the tide of political power running strongly in the direction of theocracy1 the people resigning the conduct of affairs into the hands of men who claimed to rule them in the name of the gods4 ,in the ,pelew ,islands such men might have developed into divine kings like those of ,babylon and ,egypt1 if the natural course of evolution had not been cut short by the intervention of ,europe47#ebe7 7,m#agi7 ,the evidence of the ,khasis and the ,pelew ,islanders1 two peoples very remote and very different from each other1 suffices to prove that the influence which mother-kin may exert on religion is real and deep4 ,but in order to dissipate misapprehensions1 which appear to be rife on this subject1 it may be well to remind or inform the reader that the ancient and widespread custom of tracing descent and inheriting property through the mother alone does not by any means imply that the government of the tribes which observe the custom is in the hands of women2 in short1 it should always be borne in mind that mother-kin does not mean mother-rule4 ,on the contrary1 the practice of mother-kin prevails most extensively amongst the lowest savages1 with whom woman1 instead of being the ruler of man1 is always his drudge and often little better than his slave4 ,indeed1 so far is the system from implying any social superiority of women that it probably took its rise from what we should regard as their deepest degradation1 to wit1 from a state of society in which the relations of the sexes were so loose and vague that children could not be fathered on any particular man47#ebf7 7,m#ahj7 ,when we pass from the purely savage state to that higher plane of culture in which the accumulation of property1 and especially of landed property1 has become a powerful instrument of social and political influence1 we naturally find that wherever the ancient preference for the female line of descent has been retained1 it tends to increase the importance and enhance the dignity of woman2 and her aggrandizement is most marked in princely families1 where she either herself holds royal authority as well as private property1 or at least transmits them both to her consort or her children4 ,but this social advance of women has never been carried so far as to place men as a whole in a position of political subordination to them4 ,even where the system of mother-kin in regard to descent and property has prevailed most fully1 the actual government has generally1 if not invariably1 remained in the hands of men4 ,exceptions have no doubt occurred2 women have occasionally arisen who by sheer force of character have swayed for a time the destinies of their people4 ,but such exceptions are rare and their effects transitory2 they do not affect the truth of the general rule that human society has been governed in the past and1 human nature remaining the same1 is likely to be governed in the future1 mainly by masculine force and masculine intelligence4 7,m#aha7 ,to this rule the ,khasis1 with their elaborate system of mother-kin1 form no exception4 ,for among them1 while landed property is both transmitted through women and held by women alone1 political power is transmitted indeed through women1 but is held by men2 in other words1 the ,khasi tribes are1 with a single exception1 governed by kings1 not by queens4 ,and even in the one tribe1 which is nominally ruled by women1 the real power is delegated by the reigning queen or ,high ,priestess to her son1 her nephew1 or a more distant male relation4 ,in all the other tribes the kingship may be held by a woman only on the failure of all male heirs in the female line47#ebg7 ,so far is mother-kin from implying mother-rule4 ,a ,khasi king inherits power in right of his mother1 but he exercises it in his own4 ,similarly the ,pelew ,islanders1 in spite of their system of mother-kin1 are governed by chiefs1 not by chieftainesses4 ,it is true that there are chieftainesses1 and that they indirectly exercise much influence2 but their direct authority is limited to the affairs of women1 especially to the administration of the women's clubs or associations1 which answer to the clubs or associations of the men47#ebh7 ,and to take another example1 the ,melanesians1 like the ,khasis and the ,pelew ,islanders1 have the system of mother-kin1 being similarly divided into exogamous clans with descent in the female line2 8but it must be understood that the mother is in no way the head of the family4 ,the house of the family is the father's1 the garden is his1 the rule and government are his407#ebi7 7,m#ahb7 ,we may safely assume that the practice has been the same among all the many peoples who have retained the ancient system of mother-kin under a monarchical constitution4 ,in ,africa1 for example1 the chieftainship or kingship often descends in the female line1 but it is men1 not women1 who inherit it47#ecj7 ,the theory of a gynaecocracy is in truth a dream of visionaries and pedants4 ,and equally chimerical is the idea that the predominance of goddesses under a system of mother-kin like that of the ,khasis is a creation of the female mind4 ,if women ever created gods1 they would be more likely to give them masculine than feminine features4 ,in point of fact the great religious ideals which have permanently impressed themselves on the world seem always to have been a product of the male imagination4 ,men make gods and women worship them4 ,the combination of ancestor-worship with mother-kin furnishes a simple and sufficient explanation of the superiority of goddesses over gods in a state of society where these conditions prevail4 ,men naturally assign the first place in their devotions to the ancestress from whom they trace their descent4 ,we need not resort to a fantastic hypothesis of the preponderance of the feminine fancy in order to account for the facts4 7,m#ahc7 ,the theory that under a system of mother-kin the women rule the men and set up goddesses for them to worship is indeed so improbable in itself1 and so contrary to experience1 that it scarcely deserves the serious attention which it appears to have received47#eca7 ,but when we have brushed aside these cobwebs1 as we must do1 we are still left face to face with the solid fact of the wide prevalence of mother-kin1 that is1 of a social system which traces descent and transmits property through women and not through men4 ,that a social system so widely spread and so deeply rooted should have affected the religion of the peoples who practise it1 may reasonably be inferred1 especially when we remember that in primitive communities the social relations of the gods commonly reflect the social relations of their worshippers4 ,how the system of mother-kin may mould religious ideas and customs1 creating goddesses and assigning at least a nominal superiority to priestesses over priests1 is shown with perfect lucidity by the example of the ,khasis1 and hardly less clearly by the example of the ,pelew ,islanders4 ,it cannot therefore be rash to hold that what the system has certainly done for these peoples1 it may well have done for many more4 ,but unfortunately through lack of documentary evidence we are seldom able to trace its influence so clearly4 #c4 ,mother-,kin and ,mother ,goddesses in the ,ancient ,east4 7,m#ahd7 ,while the combination of mother-kin in society with a preference for goddesses in religion is to be found as a matter of fact among the ,khasis and ,pelew ,islanders of to-day1 the former prevalence of mother-kin in the lands where the great goddesses ,astarte and ,cybele were worshipped is a matter of inference only4 ,in later times father-kin had certainly displaced mother-kin among the ,semitic worshippers of ,astarte1 and probably the same change had taken place among the ,phrygian worshippers of ,cybele4 ,yet the older custom lingered in ,lycia down to the historical period27#ecb7 and we may conjecture that in former times it was widely spread through ,asia ,minor4 ,the secluded situation and rugged mountains of ,lycia favoured the survival of a native language and of native institutions long after these had disappeared from the wide plains and fertile valleys which lay on the highroads of war and commerce4 ,lycia was to ,asia ,minor what the highlands of ,wales and of ,scotland have been to ,britain1 the last entrenchments where the old race stood at bay4 ,and even among the ,semites of antiquity1 though father-kin finally prevailed in matters of descent and property1 traces of an older system of mother-kin1 with its looser sexual relations1 appear to have long survived in the sphere of religion4 ,at all events one of the most learned and acute of ,semitic scholars adduced what he regarded as evidence sufficient to prove 8that in old ,arabian religion gods and goddesses often occurred in pairs1 the goddess being the greater1 so that the god cannot be her ,baal1 that the goddess is often a mother without being a wife1 and the god her son1 and that the progress of things was towards changing goddesses into gods or lowering them beneath the male deity407#ecc7 7,m#ahe7 ,in ,egypt the archaic system of mother-kin1 with its preference for women over men in matters of property and inheritance1 lasted down to ,roman times1 and it was traditionally based on the example of ,isis1 who had avenged her husband's murder and had continued to reign after his decease1 conferring benefits on mankind4 8,for these reasons10 says ,diodorus ,siculus1 8it was appointed that the queen should enjoy greater power and honour than the king1 and that among private people the wife should rule over her husband1 in the marriage contract the husband agreeing to obey his wife in all things407#ecd7 ,a corollary of the superior position thus conceded to women in ,egypt was that the obligation of maintaining parents in their old age rested on the daughters1 not on the sons1 of the family47#ece7 7,m#ahf7 ,the same legal superiority of women over men accounts for the most remarkable feature in the social system of the ancient ,egyptians1 to wit1 the marriage of full brothers with full sisters4 ,that marriage1 which to us seems strange and unnatural1 was by no means a whim of the reigning ,ptolemies2 on the contrary1 these ,macedonian conquerors appear1 with characteristic prudence1 to have borrowed the custom from their ,egyptian predecessors for the express purpose of conciliating native prejudice4 ,in the eyes of the ,egyptians 8marriage between brother and sister was the best of marriages1 and it acquired an ineffable degree of sanctity when the brother and sister who contracted it were themselves born of a brother and sister1 who had in their turn also sprung from a union of the same sort407#ecf7 ,nor did the principle apply only to gods and kings4 ,the common people acted on it in their daily life4 ,they regarded marriages between brothers and sisters as the most natural and reasonable of all47#ecg7 ,the evidence of legal documents1 including marriage contracts1 tends to prove that such unions were the rule1 not the exception1 in ancient ,egypt1 and that they continued to form the majority of marriages long after the ,romans had obtained a firm footing in the country4 ,as we cannot suppose that ,roman influence was used to promote a custom which must have been abhorrent to ,roman instincts1 we may safely assume that the proportion of brother and sister marriages in ,egypt had been still greater in the days when the country was free47#ech7 7,m#ahg7 ,it would doubtless be a mistake to treat these marriages as a relic of savagery1 as a survival of a tribal communism which knew no bar to the intercourse of the sexes4 ,for such a theory would not explain why union with a sister was not only allowed1 but preferred to all others4 ,the true motive of that preference was most probably the wish of brothers to obtain for their own use the family property1 which belonged of right to their sisters1 and which otherwise they would have seen in the enjoyment of strangers1 the husbands of their sisters4 ,this is the system which in ,ceylon is known as beena marriage4 ,under it the daughter1 not the son1 is the heir4 ,she stays at home1 and her husband comes and lives with her in the house2 but her brother goes away and dwells in his wife's home1 inheriting nothing from his parents47#eci7 ,such a system could not fail in time to prove irksome4 ,men would be loth to quit the old home1 resign the ancestral property to a stranger1 and go out to seek their fortune empty-handed in the world4 ,the remedy was obvious4 ,a man had nothing to do but to marry his sister himself instead of handing her over to another4 ,having done so he stayed at home and enjoyed the family estate in virtue of his marriage with the heiress4 ,this simple and perfectly effective expedient for keeping the property in the family most probably explains the custom of brother and sister marriage in ,egypt47#edj7 7,m#ahh7 ,thus the union of ,osiris with his sister ,isis was not a freak of the story-teller's fancy3 it reflected a social custom which was itself based on practical considerations of the most solid kind4 ,when we reflect that this practice of mother-kin as opposed to father-kin survived down to the latest times of antiquity1 not in an obscure and barbarous tribe1 but in a nation whose immemorial civilization was its glory and the wonder of the world1 we may without being extravagant suppose that a similar practice formerly prevailed in ,syria and ,phrygia1 and that it accounts for the superiority of the goddess over the god in the divine partnerships of ,adonis and ,astarte1 of ,attis and ,cybele4 ,but the ancient system both of society and of religion had undergone far more change in these countries than in ,egypt1 where to the last the main outlines of the old structure could be traced in the national institutions to which the ,egyptians clung with a passionate1 a fanatical devotion4 ,mother-kin1 the divinity of kings and queens1 a sense of the original connexion of the gods with nature--these things outlived the ,persian1 the ,macedonian1 the ,roman conquest1 and only perished under the more powerful solvent of ,christianity4 ,but the old order did not vanish at once with the official establishment of the new religion4 ,in the age of ,constantine the ,greeks of ,egypt still attributed the rise of the ,nile to ,serapis1 the later form of ,osiris1 alleging that the inundation could not take place if the standard cubit1 which was used to measure it1 were not deposited according to custom in the temple of the god4 ,the emperor ordered the cubit to be transferred to a church2 and next year1 to the general surprise1 the river rose just as usual47#eda7 ,even at a later time ,athanasius himself had to confess with sorrow and indignation that under his own eyes the ,egyptians still annually mourned the death of ,osiris47#edb7 ,the end came with the destruction of the great ,serapeum at ,alexandria1 the last stronghold of the heathen in ,egypt4 ,it perished in a furious and bloody sedition1 in which ,christians and pagans seem to have vied with each other in mutual atrocities4 ,after its fall the temples were levelled with the ground or converted into churches1 and the images of the old gods went to the melting-pot to be converted into base uses for the rabble of ,alexandria47#edc7 7,m#ahi7 ,the singular tenacity with which the ,egyptian people maintained their traditional beliefs and customs for thousands of years sprang no doubt from the stubborn conservatism of the national character4 ,yet that conservatism was itself in great measure an effect of geographical and climatic conditions and of the ways of life which they favoured4 ,surrounded on every side by deserts or almost harbourless seas1 the ,egyptians occupied a position of great natural strength which for long ages together protected them from invasion and allowed their native habits to set and harden1 undisturbed by the subversive influence of foreign conquest4 ,the wonderful regularity of nature in ,egypt also conduced to a corresponding stability in the minds of the people4 ,year in1 year out1 the immutable succession of the seasons brought with it the same unvarying round of agricultural toil4 ,what the fathers had done1 the sons did in the same manner at the same season1 and so it went on from generation to generation4 ,this monotonous routine is common indeed to all purely agricultural communities1 and everywhere tends to beget in the husbandman a settled phlegmatic habit of mind very different from the mobility1 the alertness1 the pliability of character which the hazards and uncertainties of commerce and the sea foster in the merchant and the sailor4 ,the saturnine temperament of the farmer is as naturally averse to change as the more mercurial spirit of the trader and the seaman is predisposed to it4 ,but the stereotyping of ideas and of customs was carried further in ,egypt than in most lands devoted to husbandry by reason of the greater uniformity of the ,egyptian seasons and the more complete isolation of the country4 7,m#aij7 ,the general effect of these causes was to create a type of national character which presented many points of resemblance to that of the ,chinese4 ,in both we see the same inflexible strength of will1 the same astonishing industry1 the same strange blend of humanity and savagery1 the same obstinate adherence to tradition1 the same pride of race and of ancient civilization1 the same contempt for foreigners as for upstarts and barbarians1 the same patient outward submission to an alien rule combined with an unshakeable inward devotion to native ideals4 ,it was this conservative temper of the people1 bred in great measure of the physical nature of their land1 which1 so to say1 embalmed the memory of ,osiris long after the corresponding figures of ,adonis and ,attis had suffered decay4 ,for while ,egypt enjoyed profound repose1 the tides of war and conquest1 of traffic and commerce1 had for centuries rolled over ,western ,asia1 the native home of ,adonis and ,attis2 and if the shock of nationalities in this great meeting-ground of ,east and ,west was favourable to the rise of new faiths and new moralities1 it was in the same measure unfavourable to the preservation of the old4 ,,notes4 ,i4 ,moloch ,the ,king4 7,m#aia7 ,i cannot leave the evidence for the sacred character of ,jewish kings7#edd7 without mentioning a suggestion which was made to me by my friend and teacher the ,rev4 ,professor ,r4 ,h4 ,kennett4 ,he thinks that ,moloch1 to whom first-born children were burnt by their parents in the valley of ,hinnom1 outside the walls of ,jerusalem17#ede7 may have been originally the human king regarded as an incarnate deity4 ,certainly the name of ,moloch1 or rather ,molech 7for so it is always written in the ,massoretic text7#edf771 is merely a slightly disguised form of melech1 the ordinary ,hebrew word for 8king10 the scribes having apparently given the dreadful word the vowels of bosheth1 8shameful thing407#edg7 ,but it seems clear that in historical times the ,jews who offered these sacrifices identified ,molech1 not with the human king1 but with ,jehovah1 though the prophets protested against the custom as an outrage on the divine majesty47#edh7 7,m#aib7 ,if1 however1 these sacrifices were originally offered to or in behalf of the human king1 it is possible that they were intended to prolong his life and strengthen his hands for the performance of those magical functions which he was expected to discharge for the good of his people4 ,the old kings of ,sweden answered with their heads for the fertility of the ground17#edi7 and we read that one of them1 ,aun or ,on by name1 sacrificed nine of his sons to ,odin at ,upsala in order that his own life might be spared4 ,after the sacrifice of his second son he received from the god an oracle that he should live as long as he gave him one of his sons every tenth year4 ,when he had thus sacrificed seven sons1 the ruthless father still lived1 but was so feeble that he could no longer walk and had to be carried in a chair4 ,then he offered up his eighth son and lived ten years more1 bedridden4 ,after that he sacrificed his ninth son1 and lived ten years more1 drinking out of a horn like a weaned child4 ,he now wished to sacrifice his last remaining son to ,odin1 but the ,swedes would not let him1 so he died and was buried in a mound at ,upsala47#eej7 ,in this ,swedish tradition the king's children seem to have been looked upon as substitutes offered to the god in place of their father1 and apparently this was also the current explanation of the slaughter of the first-born in the later times of ,israel47#eea7 ,on that view the sacrifices were vicarious1 and therefore purely religious1 being intended to propitiate a stern and exacting deity4 ,similarly we read that when ,amestris1 wife of ,xerxes1 was grown old1 she sacrificed on her behalf twice seven noble children to the earth god by burying them alive47#eeb7 ,if the story is true--and it rests on the authority of ,herodotus1 a nearly contemporary witness--we may surmise that the aged queen acted thus with an eye to the future rather than to the past2 she hoped that the grim god of the nether-world would accept the young victims in her stead1 and let her live for many years4 ,the same idea of vicarious suffering comes out in a tradition told of a certain ,hova king of ,madagascar1 who bore the sonorous name of ,andriamasinavalona4 ,when he had grown sickly and feeble1 the oracle was consulted as to the best way of restoring him to health4 8,the following result was the consequence of the directions of the oracle4 ,a speech was first delivered to the people1 offering great honours and rewards to the family of any individual who would freely offer himself to be sacrificed1 in order to the king's recovery4 ,the people shuddered at the idea1 and ran away in different directions4 ,one man1 however1 presented himself for the purpose1 and his offer was accepted4 ,the sacrificer girded up his loins1 sharpened his knife1 and bound the victim4 ,after which1 he was laid down with his head towards the east1 upon a mat spread for the purpose1 according to the custom with animals on such occasions1 when the priest appeared1 to proceed with all solemnity in slaughtering the victim by cutting his throat4 ,a quantity of red liquid1 however1 which had been prepared from a native dye1 was spilled in the ceremony2 and1 to the amazement of those who looked on1 blood seemed to be flowing all around4 ,the man1 as might be supposed1 was unhurt2 but the king rewarded him and his descendants with the perpetual privilege of exemption from capital punishment for any violation of the laws4 ,the descendants of the man to this day form a particular class1 called ,tay maty manota1 which may be translated1 #8,not dead1 though transgressing4' ,instances frequently occur1 of individuals of this class appropriating bullocks1 rice1 and other things belonging to the sovereign1 as if they were their own1 and escaping merely with a reprimand1 while a common person would have to suffer death1 or be reduced to slavery407#eec7 7,m#aic7 ,sometimes1 however1 the practices intended to prolong the king's life seem to rest on a theory of nutrition rather than of substitution2 in other words1 the life of the victims1 instead of being offered vicariously to a god1 is apparently supposed to pass directly into the body of the sacrificer1 thus refreshing his failing strength and prolonging his existence4 ,so regarded1 the custom is magical rather than religious in character1 since the desired effect is thought to follow directly without the intervention of a deity4 ,at all events1 it can be shown that sacrifices of this sort have been offered to prolong the life of kings in other parts of the world4 ,thus in regard to some of the negroes who inhabit the delta of the ,niger we read that3 8,a custom which formerly was practised by the ,ibani1 and is still prevalent among all the interior tribes1 consists in prolonging the life of a king or ancestral representative by the daily1 or possibly weekly1 sacrifice of a chicken and egg4 ,every morning1 as soon as the patriarch has risen from his bed1 the sacrificial articles are procured either by his mother1 head wife1 or eldest daughter1 and given to the priest1 who receives them on the open space in front of the house4 ,when this has been reported to the patriarch1 he comes outside and1 sitting down1 joins in the ceremony4 ,taking the chicken in his hand1 the priest first of all touches the patriarch's face with it1 and afterwards passes it over the whole of his body4 ,he then cuts its throat and allows the blood to drop on the ground4 ,mixing the blood and the earth into a paste1 he rubs it on the old man's forehead and breast1 and this is not to be washed off under any circumstances until the evening4 ,the chicken and the egg1 also a piece of white cloth1 are now tied on to a stick1 which1 if a stream is in the near vicinity1 is planted in the ground at the water-side4 ,during the carriage of these articles to the place in question1 all the wives and many members of the household accompany the priest1 invoking the deity as they go to prolong their father's life4 ,this is done in the firm conviction that through the sacrifice of each chicken his life will be accordingly prolonged407#eed7 7,m#aid7 ,the ceremony thus described is1 like so many other rites1 a combination of magic and religion2 for whereas the prayers to the god are religious1 the passing of the victim over the king's body and the smearing of him with its blood are magical1 being plainly intended to convey to him directly1 without the mediation of any deity1 the life of the fowl4 ,in the following instances the practices for prolonging the king's life seem to be purely magical4 ,among the ,zulus1 at one of the annual feasts of first-fruits1 a bull is killed by a particular regiment4 ,in slaughtering the beast they may not use spears or sticks1 but must break its neck or choke it with their bare hands4 8,it is then burned1 and the strength of the bull is supposed to enter into the king1 thereby prolonging his life407#eee7 ,again1 in an early ,portuguese historian we read of a ,caffre king of ,east ,africa that 8it is related of this ,monomotapa that he has a house where he commands bodies of men who have died at the hands of the law to be hung up1 and where thus hanging all the humidity of their bodies falls into vases placed underneath1 and when all has dropped from them and they shrink and dry up he commands them to be taken down and buried1 and with the fat and moisture in the vases they say he makes ointments with which he anoints himself in order to enjoy long life--which is his belief--and also to be proof against receiving harm from sorcerers407#eef7 7,m#aie7 ,the ,baganda of ,central ,africa used to kill men on various occasions for the purpose of prolonging the king's life2 in all cases it would seem to be thought that the life of the murdered man was in some mysterious fashion transferred to the king1 so that the monarch received thereby a fresh accession of vital energy4 ,for example1 whenever a particular royal drum had a new skin put on it1 not only was a cow killed to furnish the skin and its blood run into the drum1 but a man was beheaded and the spouting blood from the severed neck was allowed to gush into the drum1 8so that1 when the drum was beaten1 it was supposed to add fresh life and vigour to the king from the life of the slain man407#eeg7 ,again1 at the coronation of a new king1 a royal chamberlain was chosen to take charge of the king's inner court and to guard his wives4 ,from the royal presence the chamberlain was conducted1 along with eight captives1 to one of the human shambles2 there he was blindfolded while seven of the men were clubbed to death1 only the dull thud and crashing sound telling him of what was taking place4 ,but when the seven had been thus despatched1 the bandages were removed from the chamberlain's eyes and he witnessed the death of the eighth4 ,as each man was killed1 his belly was ripped open and his bowels pulled out and hung round the chamberlain's neck4 ,these deaths were said to add to the ,king's vigour and to make the chamberlain strong and faithful47#eeh7 ,nor were these the only human sacrifices offered at a king's coronation for the purpose of strengthening the new monarch4 ,when the king had reigned two or three months1 he was expected to hunt first a leopard and then a bushbuck4 ,on the night after the hunt of the bushbuck1 one of the ministers of ,state caught a man and brought him before the king in the dark2 the king speared him slightly1 then the man was strangled and the body thrown into a papyrus swamp1 that it might never be found again4 ,another ceremony performed about this time to confirm the king in his kingdom was to catch a man1 bind him1 and bring him before the king1 who wounded him slightly with a spear4 ,then the man was put to death4 ,these men were killed to invigorate the king47#eei7 7,m#aif7 ,when a king of ,uganda had reigned some time1 apparently several years1 a ceremony was performed for the sake of prolonging his life4 ,for this purpose the king paid a visit--a fatal visit--to a chief of the ,lung-fish clan1 who bore the title of ,nankere and resided in the district of ,busiro1 where the tombs and temples of the kings were situated4 ,when the time for the ceremony had been appointed1 the chief chose one of his own sons1 who was to die that the king might live4 ,if the chief had no son1 a near relation was compelled to serve as a substitute4 ,the hapless youth was fed and clothed and treated in all respects like a prince1 and taken to live in a particular house near the place where the king was to lodge for the ceremony4 ,when the destined victim had been feasted and guarded for a month1 the king set out on his progress from the capital4 ,on the way he stopped at the temple of the great god ,mukasa2 there he changed his garments1 leaving behind him in the temple those which he had been wearing4 ,also he left behind him all his anklets1 and did not put on any fresh ones1 for he was shortly to receive new anklets of a remarkable kind4 ,when the king arrived at his destination1 the chief met him1 and the two exchanged a gourd of beer4 ,at this interview the king's mother was present to see her son for the last time2 for from that moment the two were never allowed to look upon each other again4 ,the chief addressed the king's mother informing her of this final separation2 then turning to the king he said1 8,you are now of age2 go and live longer than your forefathers40 ,then the chief's son was introduced4 ,the chief took him by the hand and presented him to the king1 who passed him on to the body-guard2 they led him outside and killed him by beating him with their clenched fists4 ,the muscles from the back of the body of the murdered youth were removed and made into two anklets for the king1 and a strip of skin cut from the corpse was made into a whip1 which was kept in the royal enclosure for special feasts4 ,the dead body was thrown on waste land and guarded against wild beasts1 but not buried47#efj7 7,m#aig7 ,when that ceremony was over1 the king departed to go to another chief in ,busiro2 but on the way thither he stopped at a place called ,baka and sat down under a great tree to play a game of spinning fruit-stones4 ,it is a children's game1 but it was no child's play to the man who ran to fetch the fruit-stones for the king to play with2 for he was caught and speared to death on the spot for the purpose of prolonging the king's life4 ,after the game had been played the king with his train passed on and lodged with a certain princess till the anklets made from the muscles of the chief's murdered son were ready for him to wear2 it was the princess who had to superintend the making of these royal ornaments47#efa7 7,m#aih7 ,when all these ceremonies were over1 the king made a great feast4 ,at this feast a priest went about carrying under his mantle the whip that had been made from the skin of the murdered young man4 ,as he passed through the crowd of merrymakers1 he would flick a man here and there with the whip1 and it was believed that the man on whom the lash lighted would be childless and might die1 unless he made an offering of either nine or ninety cowrie shells to the priest who had struck him4 ,naturally he hastened to procure the shells and take them to the striker1 who1 on receiving them1 struck the man on the shoulder with his hand1 thus restoring to him the generative powers of which the blow of the whip had deprived him4 ,at the end of the feast the drummers removed all the drums but one1 which they left as if they had forgotten it4 ,somebody in the crowd would notice the apparent oversight and run after the drummers with the drum1 saying1 8,you have left one behind40 ,the thanks he received was that he was caught and killed and the bones of his upper arm made into drumsticks for that particular drum4 ,the drum was never afterwards brought out during the whole of the king's reign1 but was kept covered up till the time came to bring it out on the corresponding feast of his successor4 ,yet from time to time the priest1 who had flicked the revellers with the whip of human skin1 would dress himself up in a mantle of cow-hide from neck to foot1 and concealing the drumstick of human bones under his robe would go into the king's presence1 and suddenly whipping out the bones from his bosom would brandish them in the king's face4 ,then he would as suddenly hide them again1 but only to repeat the manoeuvre4 ,after that he retired and restored the bones to their usual place4 ,they were decorated with cowrie shells and little bells1 which jingled as he shook them at the king47#efb7 7,m#aii7 ,the precise meaning of these latter ceremonies is obscure2 but we may suppose that just as the human blood poured into a drum was thought to pass into the king's veins in the booming notes of the drum1 so the clicking of the human bones and the jingling of their bells were supposed to infuse into the royal person the vigour of the murdered man4 ,the purpose of flicking commoners with the whip made of human skin is even more obscure2 but we may conjecture that the life or virility of every man struck with the whip was supposed to be transmitted in some way to the king1 who thus recruited his vital1 and especially his reproductive1 energies at this solemn feast4 ,if ,i am right in my interpretation1 all these ,baganda modes of strengthening the king and prolonging his life belonged to the nutritive rather than to the vicarious type of sacrifice1 from which it will follow that they were magical rather than religious in character4 7,m#bjj7 ,the same thing may perhaps be said of the wholesale massacres which used to be perpetrated when a king of ,uganda was ill4 ,at these times the priests informed the royal patient that persons marked by a certain physical peculiarity1 such as a cast of the eye1 a particular gait1 or a distinctive colouring1 must be put to death4 ,accordingly the king sent out his catchpoles1 who waylaid such persons in the roads and dragged them to the royal enclosure1 where they were kept until the tale of victims prescribed by the priest was complete4 ,before they were led away to one of the eight places of execution1 which were regularly appointed for this purpose in different parts of the kingdom1 the victims had to drink medicated beer with the king out of a special pot1 in order that he might have power over their ghosts1 lest they should afterwards come back to torment him4 ,they were killed1 sometimes by being speared to death1 sometimes by being hacked to pieces1 sometimes by being burned alive4 ,contrary to the usual custom of the ,baganda1 the bodies1 or what remained of the bodies1 of these unfortunates were always left unburied on the place of execution47#efc7 ,in what way precisely the sick king was supposed to benefit by these massacres of his subjects does not appear1 but we may surmise that somehow the victims were believed to give their lives for him or to him4 7,m#bja7 ,thus it is possible that in ,israel also the sacrifices of children to ,moloch were in like manner intended to prolong the life of the human king 7melech7 either by serving as substitutes for him or by recruiting his failing energies with their vigorous young life4 ,but it is equally possible1 and perhaps more probable1 that the sacrifice of the first-born children was only a particular application of the ancient law which devoted to the deity the first-born of every womb1 whether of cattle or of human beings47#efd7 ,,ii4 ,the ,widowed ,flamen4 #a4 ,the ,pollution of ,death4 7,m#bjb7 ,a different explanation of the rule which obliged the ,flamen ,dialis to resign the priesthood on the death of his wife7#efe7 has been suggested by my friend ,dr4 ,l4 ,r4 ,farnell4 ,he supposes that such a bereavement would render the ,flamen ceremonially impure1 and therefore unfit to hold office47#eff7 ,it is true that the ceremonial pollution caused by death commonly disqualifies a man for the discharge of sacred functions1 but as a rule the disqualification is only temporary and can be removed by seclusion and the observance of purificatory rites1 the length of the seclusion and the nature of the purification varying with the degree of relationship in which the living stand to the dead4 ,thus1 for example1 if one of the sacred eunuchs at ,hierapolis-,bambyce saw the dead body of a stranger1 he was unclean for that day and might not enter the sanctuary of the goddess2 but next day after purifying himself he was free to enter4 ,but if the corpse happened to be that of a relation he was unclean for thirty days and had to shave his head before he might set foot within the holy precinct47#efg7 ,again1 in the ,greek island of ,ceos persons who had offered the annual sacrifices to their departed friends were unclean for two days afterwards and might not enter a sanctuary2 they had to purify themselves with water47#efh7 ,similarly no one might go into the shrine of ,men ,tyrannus for ten days after being in contact with the dead47#efi7 ,once more1 at ,stratonicea in ,caria a chorus of thirty noble boys1 clad in white and holding branches in their hands1 used to sing a hymn daily in honour of ,zeus and ,hecate2 but if one of them were sick or had suffered a domestic bereavement1 he was for the time being excused1 not permanently excluded1 from the performance of his sacred duties47#egj7 ,on the analogy of these and similar cases we should expect to find the widowed ,flamen temporarily debarred from the exercise of his office1 not permanently relieved of it4 7,m#bjc7 ,however1 in support of ,dr4 ,farnell's view ,i would cite an ,indian parallel which was pointed out to me by ,dr4 ,w4 ,h4 ,r4 ,rivers4 ,among the ,todas of the ,neilgherry ,hills in ,southern ,india the priestly dairyman 7palol7 is a sacred personage1 and his life1 like that of the ,flamen ,dialis1 is hedged in by many taboos4 ,now when a death occurs in his clan1 the dairyman may not attend any of the funeral ceremonies unless he gives up office1 but he may be re-elected after the second funeral ceremonies have been completed4 ,in the interval his place must be taken by a man of another clan4 ,some eighteen or nineteen years ago a man named ,karkievan resigned the office of dairyman when his wife died1 but two years later he was re-elected and has held office ever since4 ,there have meantime been many deaths in his clan1 but he has not attended a funeral1 and has not therefore had to resign his post again4 ,apparently in old times a more stringent rule prevailed1 and the dairyman was obliged to vacate office whenever a death occurred in his clan4 ,for1 according to tradition1 the clan of ,keadrol was divided into its two existing divisions for the express purpose of ensuring that there might still be men to undertake the office of dairyman when a death occurred in the clan1 the men of the one division taking office whenever there was a death in the other47#ega7 ,at first sight this case may seem exactly parallel to the case of the ,flamen ,dialis and the ,flaminica on ,dr4 ,farnell's theory2 for here there can be no doubt whatever that it is the pollution of death which disqualifies the sacred dairyman from holding office1 since1 if he only avoids that pollution by not attending the funeral1 he is allowed at the present day to retain his post4 ,on this analogy we might suppose that it was not so much the death of his wife as the attendance at her funeral which compelled the ,flamen ,dialis to resign1 especially as we know that he was expressly forbidden to touch a dead body or to enter the place where corpses were burned47#egb7 7,m#bjd7 ,but a closer inspection of the facts proves that the analogy breaks down at some important points4 ,for though the ,flamen ,dialis was forbidden to touch a dead body or to enter a place where corpses were burned1 he was permitted to attend a funeral27#egc7 so that there could hardly be any objection to his attending the funeral of his wife4 ,this permission clearly tells against the view that it was the mere pollution of death which obliged him to resign office when his wife died4 ,further1 and this is a point of fundamental difference between the two cases1 whereas the ,flamen ,dialis was bound to be married1 and married too by a rite of special solemnity17#egd7 there is no such obligation on the sacred dairyman of the ,todas2 indeed1 if he is married1 he is bound to live apart from his wife during his term of office47#ege7 ,surely the obligation laid on the ,flamen ,dialis to be married of itself implies that with the death of his wife he necessarily ceased to hold office3 there is no need to search for another reason in the pollution of death which1 as ,i have just shown1 does not seem to square with the permission granted to the ,flamen to attend a funeral4 ,that this is indeed the true explanation of the rule in question is strongly suggested by the further and apparently parallel rule which forbade the ,flamen to divorce his wife2 nothing but death might part them47#egf7 ,now the rule which enjoined that a ,flamen must be married1 and the rule which forbade him to divorce his wife1 have obviously nothing to do with the pollution of death1 yet they can hardly be separated from the other rule that with the death of his wife he vacated office4 ,all three rules are explained in the most natural way on the hypothesis which ,i have adopted1 namely1 that this married priest and priestess had to perform in common certain rites which the husband could not perform without his wife4 ,the same obvious solution of the problem was suggested long ago by ,plutarch1 who1 after asking why the ,flamen ,dialis had to lay down office on the death of his wife1 says1 amongst other things1 that 8perhaps it is because she performs sacred rites along with him 7for many of the rites may not be performed without the presence of a married woman71 and to marry another wife immediately on the death of the first would hardly be possible or decent407#egg7 ,this simple explanation of the rule seems quite sufficient1 and it would clearly hold good whether ,i am right or wrong in further supposing that the human husband and wife in this case represented a divine husband and wife1 a god and goddess1 to wit ,jupiter and ,juno1 or rather ,dianus 7,janus7 and ,diana27#egh7 and that supposition in its turn might still hold good even if ,i were wrong in further conjecturing that of this divine pair the goddess 7,juno or rather ,diana7 was originally the more important partner4 7,m#bje7 ,however it is to be explained1 the ,roman rule which forbade the ,flamen ,dialis to be a widower has its parallel among the ,kotas1 a tribe who1 like the ,todas1 inhabit the ,neilgherry ,hills of ,southern ,india4 ,for the higher ,kota priests are not allowed to be widowers2 if a priest's wife dies while he is in office1 his appointment lapses4 ,at the same time priests 8should avoid pollution1 and may not attend a ,toda or ,badaga funeral1 or approach the seclusion hut set apart for ,kota women407#egi7 ,jewish priests were specially permitted to contract the pollution of death for near relations1 among whom father1 mother1 son1 daughter1 and unmarried sister are particularly enumerated2 but they were forbidden to contract the pollution for strangers4 ,however1 among the relations for whom a priest might thus defile himself a wife is not mentioned47#ehj7 #b4 ,the ,marriage of the ,roman ,gods4 7,m#bjf7 ,the theory that the ,flamen ,dialis and his wife personated a divine couple1 whether ,jupiter and ,juno or ,dianus 7,janus7 and ,diana1 supposes a married relation between the god and goddess1 and so far it would certainly be untenable if ,dr4 ,farnell were right in assuming1 on the authority of ,mr4 ,w4 ,warde ,fowler1 that the ,roman gods were celibate47#eha7 ,on that subject1 however1 ,varro1 the most learned of ,roman antiquaries1 was of a contrary opinion4 ,he not only spoke particularly of ,juno as the wife of ,jupiter17#ehb7 but he also affirmed generally1 in the most unambiguous language1 that the old ,roman gods were married1 and in saying so he referred not to the religion of his own day1 which had been modified by ,greek influence1 but to the religion of the ancient ,romans1 his ancestors47#ehc7 ,seneca ridiculed the marriage of the ,roman gods1 citing as examples the marriages of ,mars and ,bellona1 of ,vulcan and ,venus1 of ,neptune and ,salacia1 and adding sarcastically that some of the goddesses were spinsters or widows1 such as ,populonia1 ,fulgora1 and ,rumina1 whose faded charms or unamiable character had failed to attract a suitor47#ehd7 7,m#bjg7 ,again1 the learned ,servius1 whose commentary on ,virgil is a gold mine of ,roman religious lore1 informs us that the pontiffs celebrated the marriage of the infernal deity ,orcus with very great solemnity27#ehe7 and for this statement he would seem to have had the authority of the pontifical books themselves1 for he refers to them in the same connexion only a few lines before4 ,as it is in the highest degree unlikely that the pontiffs would solemnize any foreign rites1 we may safely assume that the marriage of ,orcus was not borrowed from ,greek mythology1 but was a genuine old ,roman ceremony1 and this is all the more probable because ,servius1 our authority for the custom1 has recorded some curious and obviously ancient taboos which were observed at the marriage and in the ritual of ,ceres1 the goddess who seems to have been joined in wedlock to ,orcus4 ,one of these taboos forbade the use of wine1 the other forbade persons to name their father or daughter47#ehf7 7,m#bjh7 ,further1 the learned ,roman antiquary ,aulus ,gellius quotes from 8the books of the priests of the ,roman people0 7the highest possible authority on the subject7 and from 8many ancient speeches0 a list of old ,roman deities1 in which there seem to be at least five pairs of males and females47#ehg7 ,more than that he proves conclusively by quotations from ,plautus1 the annalist ,cn4 ,gellius1 and ,licinius ,imbrex that these old writers certainly regarded one at least of the pairs 7,mars and ,nerio7 as husband and wife27#ehh7 and we have good ancient evidence for viewing in the same light three others of the pairs4 ,thus the old annalist and antiquarian ,l4 ,cincius ,alimentus1 who fought against ,hannibal and was captured by him1 affirmed in his work on the ,roman calendar that ,maia was the wife of ,vulcan27#ehi7 and as there was a ,flamen of ,vulcan1 who sacrificed to ,maia on ,may ,day17#eij7 it is reasonable to suppose that he was assisted in the ceremony by a ,flaminica1 his wife1 just as on my hypothesis the ,flamen ,dialis was assisted by his wife the ,flaminica4 ,another old ,roman historian1 ,l4 ,calpurnius ,piso1 who wrote in the second century ,b4,c41 said that the name of ,vulcan's wife was not ,maia but ,majestas47#eia7 ,in saying so he may have intended to correct what he believed to be a mistake of his predecessor ,l4 ,cincius4 ,again1 that ,salacia was the wife of ,neptune is perhaps implied by ,varro17#eib7 and is positively affirmed by ,seneca1 ,augustine1 and ,servius47#eic7 ,again1 ,ennius appears to have regarded ,hora as the wife of ,quirinus1 for in the first book of his ,annals he declared his devotion to that divine pair47#eid7 ,in fact1 of the five pairs of male and female deities cited by ,aulus ,gellius from the priestly books and ancient speeches the only one as to which we have not independent evidence that it consisted of a husband and wife is ,saturn and ,lua2 and in regard to ,lua we know that she was spoken of as a mother17#eie7 which renders it not improbable that she was also a wife4 ,however1 according to some very respectable authorities the wife of ,saturn was not ,lua1 but ,ops17#eif7 so that we have two independent lines of proof that ,saturn was supposed to be married4 ,lastly1 the epithets 8father0 and 8mother0 which the ,romans bestowed on many of their deities7#eig7 are most naturally understood to imply paternity and maternity2 and if the implication is admitted1 the inference appears to be inevitable that these divine beings were supposed to exercise sexual functions1 whether in lawful marriage or in unlawful concubinage4 ,as to ,jupiter in particular his paternity is positively attested by ,latin inscriptions1 one of them very old1 which describe ,fortuna ,primigenia1 the great goddess of ,praeneste1 as his daughter47#eih7 ,again1 the rustic deity ,faunus1 one of the oldest and most popular gods of ,italy17#eii7 was represented by tradition in the character of a husband and a father2 one of the epithets applied to him expressed in a coarse way his generative powers47#fjj7 ,fauna or the ,good ,goddess 7,bona ,dea71 another of the oldest native ,italian deities1 was variously called his wife or his daughter1 and he is said to have assumed the form of a snake in order to cohabit with her47#fja7 ,again1 the most famous of all ,roman myths represented the founder of ,rome himself1 ,romulus and his twin brother ,remus1 as begotten by the god ,mars on a ,vestal ,virgin27#fjb7 and every ,roman who accepted the tradition thereby acknowledged the fatherhood of the god in the physical1 not in a figurative1 sense of the word4 ,if the story of the birth of ,romulus and ,remus should be dismissed as a late product of the mythical fancy working under ,greek influence1 the same objection can hardly be urged against the story of the birth of another ,roman king1 ,servius ,tullius1 who is said to have been a son of the fire-god and a slave woman2 his mother conceived him beside the royal hearth1 where she was impregnated by a flame that shot out from the fire in the shape of the male organ of generation47#fjc7 ,it would scarcely be possible to express the physical fatherhood of the fire-god in more unambiguous terms4 ,now a precisely similar story was told of the birth of ,romulus himself27#fjd7 and we may suspect that this was an older form of the story than the legend which fathered the twins on ,mars4 ,similarly1 ,caeculus1 the founder of ,praeneste1 passed for a son of the fire-god ,vulcan4 ,it was said that his mother was impregnated by a spark which leaped from the fire and struck her as she sat by the hearth4 ,in later life1 when ,caeculus boasted of his divine parentage to a crowd1 and they refused to believe him1 he prayed to his father to give the unbelievers a sign1 and straightway a lambent flame surrounded the whole multitude4 ,the proof was conclusive1 and henceforth ,caeculus passed for a true son of the fire-god47#fje7 ,such tales of kings or heroes begotten by the fire-god on mortal women appear to be genuine old ,italian myths1 which may well go back far beyond the foundation of ,rome to the common fountain of ,aryan mythology2 for the marriage customs observed by various branches of the ,aryan family point clearly to a belief in the power of fire to impregnate women47#fjf7 7,m#bji7 ,on the whole1 if we follow the authority of the ancients themselves1 we seem bound to conclude that the ,roman gods1 like those of many other early peoples1 were believed to be married and to beget children4 ,it is true that1 compared with the full-blooded gods of ,greece1 the deities of ,rome appear to us shadowy creatures1 pale abstractions garbed in little that can vie with the gorgeous pall of myth and story which ,grecian fancy threw around its divine creations4 ,yet the few specimens of ,roman mythology which have survived the wreck of antiquity7#fjg7 justify us in believing that they are but fragments of far more copious traditions which have perished4 ,at all events the comparative aridity and barrenness of the ,roman religious imagination is no reason for setting aside the positive testimony of learned ,roman writers as to a point of fundamental importance in their own religion about which they could hardly be mistaken4 ,it should never be forgotten that on this subject the ancients had access to many sources of information which are no longer open to us1 and for a modern scholar to reject their evidence in favour of a personal impression derived from a necessarily imperfect knowledge of the facts seems scarcely consistent with sound principles of history and criticism47#fjh7 #c4 ,children of ,living ,parents in ,ritual4 7,m#baj7 ,but ,dr4 ,farnell adduces another argument in support of his view that it was the pollution of death which obliged the widowed ,flamen ,dialis to resign the priesthood4 ,he points to what he considers the analogy of the rule of ,greek ritual which required that certain sacred offices should be discharged only by a boy whose parents were both alive47#fji7 ,this rule he would explain in like manner by supposing that the death of one or both of his parents would render a boy ceremonially impure and therefore unfit to perform religious functions4 ,dr4 ,farnell might have apparently strengthened his case by observing that the ,flamen ,dialis and the ,flaminica ,dialis were themselves assisted in their office1 the one by a boy1 the other by a girl1 both of whose parents must be alive47#faj7 ,at first sight this fits in perfectly with his theory3 the ,flamen1 the ,flaminica1 and their youthful ministers were all rendered incapable of performing their sacred duties by the taint or corruption of death4 7,m#baa7 ,but a closer scrutiny of the argument reveals a flaw4 ,it proves too much4 ,for observe that in these ,greek and ,roman offices held by boys and girls the disqualification caused by the death of a parent is necessarily lifelong1 since the bereavement is irreparable4 ,accordingly1 if ,dr4 ,farnell's theory is right1 the ceremonial pollution which is the cause of the disqualification must also be lifelong2 in other words1 every orphan is ceremoniously unclean for life and thereby excluded for ever from the discharge of sacred duties4 ,so sweeping a rule would at a stroke exclude a large1 if not the larger1 part of the population of any country from the offices of religion1 and lay them permanently under all those burdensome restrictions which the pollution of death entails among many nations2 for obviously a large1 if not the larger1 part of the population of any country at any time has lost one or both of its parents by death4 ,no people1 so far as ,i know1 has ever carried the theory of the ceremonial pollution of death to this extremity in practice4 ,and even if it were supposed that the taint wore off or evaporated with time from common folk so as to let them go about their common duties in everyday life1 would it not still cleave to priests8 ,if it incapacitated the ,flamen's minister1 would it not incapacitate the ,flamen himself8 ,in other words1 would not the ,flamen ,dialis be obliged to vacate office on the death of his father or mother8 ,there is no hint in ancient writers that he had to do so4 ,and while it is generally unsafe to argue from the silence of our authorities1 ,i think that we may do so in this case without being rash2 for ,plutarch not only mentions but discusses the rule which obliged the ,flamen ,dialis to resign office on the death of his wife17#faa7 and if he had known of a parallel rule which compelled him to retire on the death of a parent1 he would surely have mentioned it4 ,but if the ceremonial pollution which would certainly be caused by the death of a parent did not compel the ,flamen ,dialis to vacate office1 we may safely conclude that neither did the similar pollution caused by the death of his wife4 ,thus the argument adduced by ,dr4 ,farnell in favour of his view proves on analysis to tell strongly against it4 7,m#bab7 ,but if the rule which excluded orphans from certain sacred offices cannot with any probability be explained on the theory of their ceremonial pollution1 it may be worth while to inquire whether another and better explanation of the rule cannot be found4 ,for that purpose ,i shall collect all the cases of it known to me4 ,the collection is doubtless far from complete3 ,i only offer it as a starting-point for research4 7,m#bac7 ,at the time of the vintage1 which in ,greece falls in ,october1 ,athenian boys chosen from every tribe assembled at the sanctuary of ,dionysus1 the god of the vine4 ,there1 branches of vines laden with ripe grapes were given to them1 and holding them in their hands they raced to the sanctuary of ,athena ,sciras4 ,the winner received and drained a cup containing a mixture of olive-oil1 wine1 honey1 cheese1 and barley-groats4 ,it was necessary that both the parents of each of these boy-runners should be alive47#fab7 ,at the same festival1 and perhaps on the same day1 an ,athenian boy1 whose parents must both be alive1 carried in procession a branch of olive wreathed with white and purple wool and decked with fruits of many kinds1 while a chorus sang that the branch bore figs1 fat loaves1 honey1 oil1 and wine4 ,thus they went in procession to a temple of ,apollo1 at the door of which the boy deposited the holy bough4 ,the ceremony is said to have been instituted by the ,athenians in obedience to an oracle for the purpose of supplicating the help of the god in a season of dearth47#fac7 ,similar boughs similarly laden with fruits and loaves were hung up on the doors of every ,athenian house and allowed to remain there a year1 at the end of which they were replaced by fresh ones4 ,while the branch was being fastened to the door1 a boy whose parents were both alive recited the same verses about the branch bearing figs1 fat loaves1 honey1 oil1 and wine4 ,this custom also is said to have been instituted for the sake of putting an end to a dearth47#fad7 ,the people of ,magnesia on the ,maeander vowed a bull every year to ,zeus1 the ,saviour of the ,city1 in the month of ,cronion1 at the beginning of sowing1 and after maintaining the animal at the public expense throughout the winter they sacrificed it1 apparently at harvest-time1 in the following summer4 ,nine boys and nine girls1 whose fathers and mothers were all living1 took part in the religious services of the consecration and the sacrifice of the bull4 ,at the consecration public prayers were offered for the safety of the city and the land1 for the safety of the citizens and their wives and children1 for the safety of all that dwelt in the city and the land1 for peace and wealth and abundance of corn and all other fruits1 and for the cattle4 ,a herald led the prayers1 and the priest and priestess1 the boys and girls1 the high officers and magistrates1 all joined in these solemn petitions for the welfare of their country47#fae7 ,among the ,karo-,bataks of ,central ,sumatra the threshing of the rice is the occasion of various ceremonies1 and in these a prominent part is played by a girl1 whose father and mother must be both alive4 ,her special duty is to take care of the sheaf of rice in which the soul of the rice is believed to reside4 ,this sheaf usually consists of the first rice cut and bound in the field2 it is treated exactly like a person47#faf7 7,m#bad7 ,the rites thus far described1 in which boys and girls of living parents took part1 were clearly ceremonies intended specially to ensure the fertility of the soil4 ,this is indicated not merely by the nature of the rites and of the prayers or verses which accompanied them1 but also by the seasons at which they were observed2 for these were the vintage1 the harvest-home1 and the beginning of sowing4 ,we may therefore compare a custom practised by the ,roman ,brethren of the ,ploughed ,fields 7,fratres ,arvales71 a college of priests whose business it was to perform the rites deemed necessary for the growth of the corn4 ,as a badge of office they wore wreaths of corn-ears1 and paid their devotions to an antique goddess of fertility1 the ,dea ,dia4 ,her home was in a grove of ancient evergreen oaks and laurels out in the ,campagna1 five miles from ,rome4 ,hither every year in the month of ,may1 when the fields were ripe or ripening to the sickle1 reaped ears of the new corn were brought and hallowed by the ,brethren with quaint rites1 that a blessing might rest on the coming harvest4 ,the first or preliminary consecration of the ears1 however1 took place1 not in the grove1 but in the house of the ,master of the ,brethren at ,rome4 ,here the ,brethren were waited upon by four free-born boys1 the children of living fathers and mothers4 ,while the ,brethren reclined on couches1 the boys were allowed to sit on chairs and partake of the feast1 and when it was over they carried the rest of the now hallowed corn and laid it on the altar47#fag7 7,m#bae7 ,in these and all other rites intended to ensure the fertility of the ground1 of cattle1 or of human beings1 the employment of children of living parents seems to be intelligible on the principle of sympathetic magic2 for such children might be deemed fuller of life than orphans1 either because they 8flourished on both sides10 as the ,greeks put it1 or because the very survival of their parents might be taken as a proof that the stock of which the children came was vigorous and therefore able to impart of its superabundant energy to others4 7,m#baf7 ,but the rites in which the children of living parents are required to officiate do not always aim at promoting the growth of the crops4 ,at ,olympia the olive-branches which formed the victors' crowns had to be cut from a sacred tree with a golden sickle by a lad whose father and mother must be both alive47#fah7 ,the tree was a wild olive growing within the holy precinct1 at the west end of the temple of ,zeus4 ,it bore the name of the ,olive of the ,fair ,crown1 and near it was an altar to the ,nymphs of the ,fair ,crowns47#fai7 ,at ,delphi every eighth year a sacred drama or miracle-play was acted which drew crowds of spectators from all parts of ,greece4 ,it set forth the slaying of the ,dragon by ,apollo4 ,the principal part was sustained by a lad1 the son of living parents1 who seems to have personated the god himself4 ,in an open space the likeness of a lordly palace1 erected for the occasion1 represented the ,dragon's den4 ,it was attacked and burned by the lad1 aided by women who carried blazing torches4 ,when the ,dragon had received his deadly wound1 the lad1 still acting the part of the god1 fled far away to be purged of the guilt of blood in the beautiful ,vale of ,tempe1 where the ,peneus flows in a deep wooded gorge between the snowy peaks of ,olympus and ,ossa1 its smooth and silent tide shadowed by overhanging trees and tall white cliffs4 ,in places these great crags rise abruptly from the stream and approach each other so near that only a narrow strip of sky is visible overhead2 but where they recede a little1 the meadows at their foot are verdant with evergreen shrubs1 among which ,apollo's own laurel may still be seen4 ,in antiquity the god himself1 stained with the ,dragon's blood1 is said to have come1 a haggard footsore wayfarer1 to this wild secluded glen and there plucked branches from one of the laurels that grew in its green thickets beside the rippling river4 ,some of them he used to twine a wreath for his brows1 one of them he carried in his hand1 doubtless in order that1 guarded by the sacred plant1 he might escape the hobgoblins which dogged his steps4 ,so the boy1 his human representative1 did the same1 and brought back to ,delphi wreaths of laurel from the same tree to be awarded to the victors in the ,pythian games4 ,hence the whole festival of the ,slaying of the ,dragon at ,delphi went by the name of the ,festival of ,crowning47#fbj7 ,from this it appears that at ,delphi as well as at ,olympia the boughs which were used to crown the victors had to be cut from a sacred tree by a boy whose parents must be both alive4 7,m#bag7 ,at ,thebes a festival called the ,laurel-bearing was held once in every eight years1 when branches of laurel were carried in procession to the temple of ,apollo4 ,the principal part in the procession was taken by a boy who held a laurel bough and bore the title of the ,laurel-bearer3 he seems to have personated the god himself4 ,his hair hung down on his shoulders1 and he wore a golden crown1 a bright-coloured robe1 and shoes of a special shape3 both his parents must be alive47#fba7 ,we may suppose that the golden crown which he wore was fashioned in the shape of laurel leaves and replaced a wreath of real laurel4 ,thus the boy with the laurel wreath on his head and the laurel bough in his hand would resemble the traditional equipment of ,apollo when he purified himself for the slaughter of the dragon4 ,we may conjecture that at ,thebes the ,laurel-bearer originally personated not ,apollo but the local hero ,cadmus1 who slew the dragon and had like ,apollo to purify himself for the slaughter4 ,the conjecture is confirmed by vase-paintings which represent ,cadmus crowned with laurel preparing to attack the dragon or actually in combat with the monster1 while goddesses bend over him holding out wreaths of laurel as the meed of victory47#fbb7 ,on this hypothesis the octennial ,delphic ,festival of ,crowning and the octennial ,theban ,festival of ,laurel-bearing were closely akin3 in both the prominent part played by the laurel was purificatory or expiatory47#fbc7 ,thus at ,olympia1 ,delphi1 and ,thebes a boy whose parents were both alive was entrusted with the duty of cutting or wearing a sacred wreath at a great festival which recurred at intervals of several years47#fbd7 7,m#bah7 ,why a boy of living parents should be chosen for such an office is not at first sight clear2 the reason might be more obvious if we understood the ideas in which the custom of wearing wreaths and crowns had its origin4 ,probably in many cases wreaths and crowns were amulets before they were ornaments2 in other words1 their first intention may have been not so much to adorn the head as to protect it from harm by surrounding it with a plant1 a metal1 or any other thing which was supposed to possess the magical virtue of banning baleful influences4 ,thus the ,arabs of ,moab will put a circlet of copper on the head of a man who is suffering from headache1 for they believe that this will banish the pain2 and if the pain is in an arm or a leg1 they will treat the ailing limb in like manner4 ,they think that red beads hung before the eyes of children who are afflicted with ophthalmia will rid them of the malady1 and that a red ribbon tied to the foot will prevent it from stumbling on a stony path47#fbe7 ,again1 the ,melanesians of the ,gazelle ,peninsula in ,new ,britain often deck their dusky bodies with flowers1 leaves1 and scented herbs not only at festivals but on other occasions which to the ,european might seem inappropriate for such gay ornaments4 ,but in truth the bright blossoms and verdant foliage are not intended to decorate the wearer but to endow him with certain magical virtues1 which are supposed to inhere in the flowers and leaves4 ,thus one man may be seen strutting about with a wreath of greenery which passes round his neck and droops over his shoulders1 back1 and breast4 ,he is not a mere dandy1 but a lover who hopes that the wreath will work as a charm on a woman's heart4 ,again1 another may be observed with a bunch of the red dracaena leaves knotted round his neck and the long stalk hanging down his back4 ,he is a soldier1 and these leaves are supposed to make him invulnerable4 ,but if the lover should fail to win the affections of his swarthy mistress1 if the warrior should be wounded in battle1 it never occurs to either of them to question the magical virtue of the charm2 they ascribe the failure either to the more potent charm of another magician or to some oversight on their own part47#fbf7 ,on the theory that wreaths and garlands serve as amulets to protect the wearer against the powers of evil we can understand not only why in antiquity sacred persons such as priests and kings wore crowns1 but also why dead bodies1 sacrificial victims1 and in certain circumstances even inanimate objects such as the implements of sacrifice1 the doors of houses1 and so forth1 were decorated or rather guarded by wreaths47#fbg7 ,further1 on this hypothesis we may perhaps perceive why children of living parents were specially chosen to cut or wear sacred wreaths4 ,since such children were apparently supposed to be endowed with a more than common share of vital energy1 they might be deemed peculiarly fitted to make or wear amulets which were designed to protect the wearer from injury and death3 the current of life which circulated in their own veins overflowed1 as it were1 and reinforced the magic virtue of the wreath4 ,for the same reason such children would naturally be chosen to personate gods1 as they seemingly were at ,delphi and ,thebes4 7,m#bai7 ,at ,ephesus1 if we may trust the evidence of the ,greek romance-writer1 ,heliodorus1 a boy and girl of living parents used to hold for a year the priesthood of ,apollo and ,artemis respectively4 ,when their period of office was nearly expired1 they led a sacred embassy to ,delos1 the birthplace of the divine brother and sister1 where they superintended the musical and athletic contests and laid down the priesthood47#fbh7 ,at ,rome no girl might be chosen a ,vestal ,virgin unless both her father and mother were living27#fbi7 yet there is no evidence or probability that a ,vestal vacated office on the death of a parent2 indeed she generally held office for life47#fcj7 ,this alone may suffice to prove that the custom of entrusting certain sacred duties to children of living parents was not based on any notion that orphans as such were ceremonially unclean4 ,again1 the dancing priests of ,mars1 the ,salii1 must be sons of living parents27#fca7 but as in the case of the ,vestals this condition probably only applied at the date of their election1 for they seem like the ,vestals to have held office for life4 ,at all events we read of a lively old gentleman who still skipped and capered about as a dancing priest with an agility which threw the efforts of his younger colleagues into the shade47#fcb7 ,again1 at the public games in ,rome boys of living parents had to escort the images of the gods in their sacred cars1 and it was a dire omen if one of them relaxed his hold on the holy cart or let a strap slip from his fingers47#fcc7 ,and when the stout ,roman heart was shaken by the appalling news that somebody had been struck by lightning1 that the sky had somewhere been suddenly overcast1 or that a she-mule had been safely delivered of a colt1 boys and girls whose fathers and mothers were still alive used to be sought out and employed to help in expiating the terrific prodigy47#fcd7 ,again1 when the ,capitol had been sacked and burned by the disorderly troops of ,vitellius1 solemn preparations were made to rebuild it4 ,the whole area was enclosed by a cordon of fillets and wreaths4 ,then soldiers chosen for their auspicious names entered within the barriers holding branches of lucky trees in their hands2 and afterwards the ,vestal ,virgins1 aided by boys and girls of living parents1 washed the foundations with water drawn from springs and rivers47#fce7 ,in this ceremony the choice of such children seems to be based on the same idea as the choice of such water2 for as running water is deemed to be especially alive17#fcf7 so the vital current might be thought to flow without interruption in the children of living parents but to stagnate in orphans4 ,hence the children of living parents rather than orphans would naturally be chosen to pour the living water over the foundations1 and so to lend something of their own vitality or endurance to a building that was designed to last for ever4 7,m#bbj7 ,on the same principle we can easily understand why the children of living parents should be especially chosen to perform certain offices at marriage4 ,the motive of such a choice may be a wish to ensure by sympathetic magic the life of the newly wedded pair and of their offspring4 ,thus at ,roman marriages the bride was escorted to her new home by three boys whose parents were all living4 ,two of the boys held her1 and the third carried a torch of buckthorn or hawthorn in front of her17#fcg7 probably for the purpose of averting the powers of evil2 for buckthorn or hawthorn was credited with this magical virtue47#fch7 ,at marriages in ancient ,athens a boy whose parents were both living used to wear a wreath of thorns and acorns and to carry about a winnowing-fan full of loaves1 crying1 8,i have escaped the bad1 ,i have found the better407#fci7 ,in modern ,greece on the ,sunday before a marriage the bridegroom sends to the bride the wedding cake by the hands of a boy1 both of whose parents must be living4 ,the messenger takes great care not to stumble or to injure the cake1 for to do either would be a very bad omen4 ,he may not enter the bride's house till she has taken the cake from him4 ,for this purpose he lays it down on the threshold of the door1 and then both of them1 the boy and the bride1 rush at it and try to seize the greater part of the cake4 ,and when cattle are being slaughtered for the marriage festivities1 the first beast killed for the bride's house must be killed by a youth whose parents are both alive4 ,further1 a son of living parents must solemnly fetch the water with which the bridegroom's head is ceremonially washed by women before marriage4 ,and on the day after the marriage bride and bridegroom go in procession to the well or spring from which they are henceforth to fetch their water4 ,the bride greets the spring1 drinks of the water from the hollow of her hand1 and throws money and food into it4 ,then follows a dance1 accompanied by a song1 round about the spring4 ,lastly1 a lad whose parents are both living draws water from the spring in a special vessel and carries it to the house of the bridal pair without speaking a word3 this 8unspoken water10 as it is called1 is regarded as peculiarly holy and wholesome4 ,when the young couple return from the spring1 they fill their mouths with the 8unspoken water0 and try to spirt it on each other inside the door of the house47#fdj7 ,in ,albania1 when women are baking cakes for a wedding1 the first to put hand to the dough must be a maiden whose parents are both alive and who has brothers1 the more the better2 for only such a girl is deemed lucky4 ,and when the bride has dismounted from her horse at the bridegroom's door1 a small boy whose parents are both alive 7for only such a boy is thought to bring luck7 is passed thrice backwards and forwards under the horse's belly1 as if he would girdle the beast47#fda7 ,among the ,south ,slavs of ,bulgaria a little child whose father and mother are both alive helps to bake the two bridal cakes1 pouring water and salt on the meal and stirring the mixture with a spurtle of a special shape2 then a girl lifts the child in her arms1 and the little one touches the roof-beam thrice with the spurtle1 saying1 8,boys and girls40 ,and when the bride's hair is to be dressed for the wedding day1 the work of combing and plaiting it must be begun by a child of living parents47#fdb7 ,among the ,eesa and ,gadabursi1 two ,somali tribes1 on the morning after a marriage 8the bride's female relations bring presents of milk1 and are accompanied by a young male child whose parents are living4 ,the child drinks some of the milk before any one else tastes it2 and after him the bridegroom1 if his parents are living2 but if one or both of his parents are dead1 and those of the bride living1 she drinks after the child4 ,by doing this they believe that if the newly-married woman bears a child the father will be alive at the time407#fdc7 ,a slightly different application of the same principle appears in the old ,hindoo rule that when a bride reached the house of her husband1 she should be made to descend from the chariot by women of good character whose husbands and sons were living1 and that afterwards these women should seat the bride on a bull's hide1 while her husband recited the verse1 8,here ye cows1 bring forth calves407#fdd7 ,here the ceremony of seating the young wife on a bull's hide seems plainly intended to make her fruitful through the generative virtue of the bull2 while the attendance of women1 whose husbands and sons are living1 is no doubt a device for ensuring1 by sympathetic magic1 the life both of the bride's husband and of her future offspring4 7,m#bba7 ,in the ,somali custom just described the part played by the child of living parents is unambiguous and helps to throw light on the obscurer cases which precede4 ,such a child is clearly supposed to impart the virtue of longevity to the milk of which it partakes1 and so to transmit it to the newly married pair who afterwards drink of the milk4 ,similarly1 we may suppose that in all marriage rites at least1 if not in religious rites generally1 the employment of children of living parents is intended to diffuse by sympathy the blessings of life and longevity among all who participate in the ceremonies4 ,this intention seems to underlie the use which the ,malagasy make of the children of living parents in ritual4 ,thus1 when a child is a week old1 it is dressed up in the finest clothes that can be got1 and is then carried out of the house by some person whose parents are both still living2 afterwards it is brought back to the mother4 ,in the act of being carried out and in1 the infant must be twice carefully lifted over the fire1 which is placed near the door4 ,if the child is a boy1 the axe1 knife1 and spear of the family1 together with any building tools that may be in the house1 are taken out of it at the same time4 8,the implements are perhaps used chiefly as emblems of the occupations in which it is expected the infant will engage when it arrives at maturer years2 and the whole may be regarded as expressing the hopes cherished of his activity1 wealth1 and enjoyments407#fde7 ,on such an occasion the service of a person whose parents are both alive seems naturally calculated to promote the longevity of the infant4 ,for a like reason1 probably1 the holy water used at the ,malagasy ceremony of circumcision is drawn from a pool by a person whose parents are both still living47#fdf7 ,the same idea may explain a funeral custom observed by the ,sihanaka of ,madagascar4 ,after a burial the family of the deceased1 with their near relatives and dependents1 meet in the house from which the corpse was lately removed 8to drink rum and to undergo a purifying and preserving baptism called ffy rnom-bahngy4 ,leaves of the lemon or lime tree1 and the stalks of two kinds of grass1 are gathered and placed in a vessel with water4 ,a person1 both of whose parents are living1 is chosen to perform the rite1 and this #8holy water' is then sprinkled upon the walls of the house and upon all assembled within them1 and finally around the house outside407#fdg7 ,here a person whose parents are both living appears to be credited with a more than common share of life and longevity2 from which it naturally follows that he is better fitted than any one else to perform a ceremony intended to avert the danger of death from the household4 7,m#bbb7 ,the notion that a child of living parents is endowed with a higher degree of vitality than an orphan probably explains all the cases of the employment of such a child in ritual1 whether the particular rite is designed to ensure the fertility of the ground or the fruitfulness of women1 or to avert the danger of death and other calamities4 ,yet it might be a mistake to suppose that this notion is always clearly apprehended by the persons who practise the customs4 ,in their minds the definite conception of superabundant and overflowing vitality may easily dissolve into a vague idea that the child of living parents is luckier than other folk4 ,no more than this seems to be at the bottom of the ,masai rule that when the warriors wish to select a chief1 they must choose 8a man whose parents are still living1 who owns cattle and has never killed anybody1 whose parents are not blind1 and who himself has not a discoloured eye407#fdh7 ,and nothing more is needed to explain the ancient ,greek custom which assigned the duty of drawing lots from an urn to a boy under puberty whose father and mother were both in life47#fdi7 ,at ,athens it would appear that registers of these boys were kept1 perhaps in order that the lads might discharge1 as occasion arose1 those offices of religion which required the service of such auspicious youths47#fej7 ,the atrocious tyrant ,heliogabalus1 one of the worst monsters who ever disgraced the human form1 caused search to be made throughout ,italy for noble and handsome boys whose parents were both alive1 and he sacrificed them to his barbarous gods1 torturing them first and grabbling among their entrails afterwards for omens4 ,he seems to have thought that such victims would be peculiarly acceptable to the ,syrian deities whom he worshipped2 so he encouraged the torturers and butchers at their work1 and thanked the gods for enabling him to ferret out 8their friends407#fea7 ,,iii4 ,a ,charm ,to ,protect a ,town4 7,m#bbc7 ,the tradition that a ,lydian king tried to make the citadel of ,sardes impregnable by carrying round it a lion7#feb7 may perhaps be illustrated by a ,south ,african custom4 ,when the ,bechuanas are about to found a new town1 they observe an elaborate ritual4 ,they choose a bull from the herd1 sew up its eyelids with sinew1 and then allow the blinded animal to wander at will for four days4 ,on the fifth day they track it down and sacrifice it at sunset on the spot where it happens to be standing4 ,the carcase is then roasted whole and divided among the people4 ,ritual requires that every particle of the flesh should be consumed on the spot4 ,when the sacrificial meal is over1 the medicine-men take the hide and mark it with appropriate medicines1 the composition of which is a professional secret4 ,then with one long spiral cut they convert the whole hide into a single thong4 ,having done so they cut up the thong into lengths of about two feet and despatch messengers in all directions to peg down one of those strips in each of the paths leading to the new town4 8,after this10 it is said1 8if a foreigner approaches the new town to destroy it with his charms1 he will find that the town has prepared itself for his coming407#fec7 ,thus it would seem that the pastoral ,bechuanas attempt to place a new town under the protection of one of their sacred cattle7#fed7 by distributing pieces of its hide at all points where an enemy could approach it1 just as the ,lydian king thought to place the citadel of his capital under the protection of the lion-god by carrying the animal round the boundaries4 7,m#bbd7 ,further1 the ,bechuana custom may throw light on a widespread legend which relates how a wily settler in a new country bought from the natives as much land as could be covered with a hide1 and how he then proceeded to cut the hide into thongs and to claim as much land as could be enclosed by the thongs4 ,it was thus1 according to the ,hottentots1 that the first ,european settlers obtained a footing in ,south ,africa47#fee7 ,but the most familiar example of such stories is the tradition that ,dido procured the site of ,carthage in this fashion1 and that the place hence received the name of ,byrsa or 8hide407#fef7 ,similar tales occur in the legendary history of ,saxons and ,danes17#feg7 and they meet us in ,india1 ,siberia1 ,burma1 ,cambodia1 ,java1 and ,bali47#feh7 ,the wide diffusion of such stories confirms the conjecture of ,jacob ,grimm that in them we have a reminiscence of a mode of land measurement which was once actually in use1 and of which the designation is still retained in the ,english hide47#fei7 ,the ,bechuana custom suggests that the mode of measuring by a hide may have originated in a practice of encompassing a piece of land with thongs cut from the hide of a sacrificial victim in order to place the ground under the guardianship of the sacred animal4 7,m#bbe7 ,but why do the ,bechuanas sew up the eyelids of the bull which is to be used for this purpose8 ,the answer appears to be given by the ceremonies which the same people observe when they are going out to war4 ,on that occasion a woman rushes up to the army with her eyes shut and shakes a winnowing-fan1 while she cries out1 8,the army is not seen6 ,the army is not seen60 ,and a medicine-man at the same time sprinkles medicine over the spears1 crying out in like manner1 8,the army is not seen6 ,the army is not seen60 ,after that they seize a bull1 sew up its eyelids with a hair of its tail1 and drive it for some distance along the road which the army is to take4 ,when it has preceded the army a little way1 the bull is sacrificed1 roasted whole1 and eaten by the warriors4 ,all the flesh must be consumed on the spot4 ,such parts as cannot be eaten are burnt with fire4 ,only the contents of the stomach are carefully preserved as a charm which is to lead the warriors to victory4 ,chosen men carry the precious guts in front of the army1 and it is deemed most important that no one should precede them4 ,when they stop1 the army stops1 and it will not resume the march till it sees that the men with the bull's guts have gone forward47#ffj7 ,the meaning of these ceremonies is explained by the cries of the woman and the priest1 8,the army is not seen6 ,the army is not seen60 ,clearly it is desirable that the army should not be perceived by the enemies until it is upon them4 ,accordingly on the principles of homoeopathic magic the ,bechuanas apparently imagine that they can make themselves invisible by eating of the flesh of a blind bull1 blindness and invisibility being to their simple minds the same thing4 ,for the same reason the bowels of the blind ox are carried in front of the army to hide its advance from hostile eyes4 ,in like manner the custom of sacrificing and eating a blind ox on the place where a new town is to be built may be intended to render the town invisible to enemies4 ,at all events the ,bawenda1 a ,south ,african people who belong to the same ,bantu stock as the ,bechuanas1 take great pains to conceal their kraals from passers-by4 ,the kraals are built in the forest or bush1 and the long winding footpaths which lead to them are often kept open only by the support of a single pole here and there4 ,indeed the paths are so low and narrow that it is very difficult to bring a horse into such a village4 ,in time of war the poles are removed and the thorny creepers fall down1 forming a natural screen or bulwark which the enemy can neither penetrate nor destroy by fire4 ,the kraals are also surrounded by walls of undressed stones with a filling of soil2 and to hide them still better from the view of the enemy the tops of the walls are sown with ,indian corn or planted with tobacco4 ,hence travellers passing through the country seldom come across a ,bawenda kraal4 ,to see where the ,bawenda dwell you must climb to the tops of mountains and look down on the roofs of their round huts peeping out of the surrounding green like clusters of mushrooms in the woods47#ffa7 ,the object which the ,bawenda attain by these perfectly rational means1 the ,bechuanas seek to compass by the sacrifice and consumption of a blind bull4 7,m#bbf7 ,this explanation of the use of a blinded ox in sacrifice is confirmed by the reasons alleged by a ,caffre for the observance of a somewhat similar custom in purificatory ceremonies after a battle4 ,on these occasions the ,bechuanas and other ,caffre tribes of ,south ,africa kill a black ox and cut out the tip of its tongue1 an eye1 a piece of the ham-string1 and a piece of the principal sinew of the shoulder4 ,these parts are fried with certain herbs and rubbed into the joints of the warriors4 ,by cutting out the tongue of the ox they think to prevent the enemy from wagging his tongue against them2 by severing the sinews of the ox they hope to cause the enemy's sinews to fail him in the battle2 and by removing the eye of the ox they imagine that they prevent the enemy from casting a covetous eye on their cattle47#ffb7 ,,iv4 ,some ,customs ,of ,the ,pelew ,islanders4 ,we have seen that the state of society and religion among the ,pelew ,islanders in modern times presents several points of similarity to the condition of the peoples about the ,eastern ,mediterranean in antiquity47#ffc7 ,here ,i propose briefly to call attention to certain other customs of the ,pelew ,islanders which may serve to illustrate some of the institutions discussed in this volume4 #a4 ,priests dressed as ,women4 7,m#bbg7 ,in the ,pelew ,islands it often happens that a goddess chooses a man1 not a woman1 for her minister and inspired mouthpiece4 ,when that is so1 the favoured man is thenceforth regarded and treated as a woman4 ,he wears female attire1 he carries a piece of gold on his neck1 he labours like a woman in the taro fields1 and he plays his new part so well that he earns the hearty contempt of his fellows47#ffd7 ,the pretended change of sex under the inspiration of a female spirit perhaps explains a custom widely spread among savages1 in accordance with which some men dress as women and act as women through life4 ,these unsexed creatures often1 perhaps generally1 profess the arts of sorcery and healing1 they communicate with spirits1 and are regarded sometimes with awe and sometimes with contempt1 as beings of a higher or lower order than common folk4 ,often they are dedicated and trained to their vocation from childhood4 ,effeminate sorcerers or priests of this sort are found among the ,sea ,dyaks of ,borneo17#ffe7 the ,bugis of ,south ,celebes17#fff7 the ,patagonians of ,south ,america17#ffg7 and the ,aleutians and many ,indian tribes of ,north ,america47#ffh7 ,in the island of ,rambree1 off the coast of ,aracan1 a set of vagabond 8conjurors10 who dressed and lived as women1 used to dance round a tall pole1 invoking the aid of their favourite idol on the occasion of any calamity47#ffi7 ,male members of the ,vallabha sect in ,india often seek to win the favour of the god ,krishna1 whom they specially revere1 by wearing their hair long and assimilating themselves to women2 even their spiritual chiefs1 the so-called ,maharajas1 sometimes simulate the appearance of women when they lead the worship of their followers47#fgj7 ,in ,madagascar we hear of effeminate men who wore female attire and acted as women1 thinking thereby to do ,god service47#fga7 ,in the kingdom of ,congo there was a sacrificial priest who commonly dressed as a woman and gloried in the title of the ,grandmother4 ,the post of ,grandmother must have been much coveted1 for the incumbent might not be put to death1 whatever crimes or rascalities he committed2 and to do him justice he appears commonly to have taken full advantage of this benefit of clergy4 ,when he died1 his fortunate successor dissected the body of the deceased ,grandmother1 extracting his heart and other vital organs1 and amputating his fingers and toes1 which he kept as priceless relics1 and sold as sovereign remedies for all the ills that flesh is heir to47#fgb7 7,m#bbh7 ,we may conjecture that in many of these cases the call to this strange form of the religious life came in the shape of a dream or vision1 in which the dreamer or visionary imagined himself to be a woman or to be possessed by a female spirit2 for with many savage races the disordered fancies of sleep or ecstasy are accepted as oracular admonitions which it would be perilous to disregard4 ,at all events we are told that a dream or a revelation of some sort was the reason which in ,north ,america these men-women commonly alleged for the life they led2 it had been thus brought home to them1 they said1 that their medicine or their salvation lay in living as women1 and when once they had got this notion into their head nothing could drive it out again4 ,many an ,indian father attempted by persuasion1 by bribes1 by violence1 to deter his son from obeying the mysterious call1 but all to no purpose47#fgc7 ,among the ,sauks1 an ,indian tribe of ,north ,america1 these effeminate beings were always despised1 but sometimes they were pitied 8as labouring under an unfortunate destiny which they cannot avoid1 being supposed to be impelled to this course by a vision from the female spirit that resides in the moon407#fgd7 ,similarly the ,omahas1 another ,indian tribe of ,north ,america1 8believe that the unfortunate beings1 called ,min-qu-ga1 are mysterious or sacred because they have been affected by the ,moon ,being4 ,when a young ,omaha fasted for the first time on reaching puberty1 it was thought that the ,moon ,being appeared to him1 holding in one hand a bow and arrows and in the other a pack strap1 such as the ,indian women use4 ,when the youth tried to grasp the bow and arrows the ,moon ,being crossed his hands very quickly1 and if the youth was not very careful he seized the pack strap instead of the bow and arrows1 thereby fixing his lot in after life4 ,in such a case he could not help acting the woman1 speaking1 dressing1 and working just as ,indian women used to do407#fge7 ,among the ,ibans or ,sea ,dyaks of ,borneo the highest class of sorcerers or medicine-men 7manangs7 are those who are believed to have been transformed into women4 ,such a man is therefore called a 8changed medicine-man0 7manang bali7 on account of his supposed change of sex4 ,the call to transform himself into a woman is said to come as a supernatural command thrice repeated in dreams2 to disregard the command would mean death4 ,accordingly he makes a feast1 sacrifices a pig or two to avert evil consequences from the tribe1 and then assumes the garb of a woman4 ,thenceforth he is treated as a woman and occupies himself in feminine pursuits4 ,his chief aim is to copy female manners and habits as accurately as possible4 ,he is employed for the same purposes as an ordinary medicine-man and his methods are similar1 but he is paid much higher fees and is often called in when others have been unable to effect a cure47#fgf7 ,similarly among the ,chukchees of ,north-,eastern ,asia there are shamans or medicine-men who assimilate themselves as far as possible to women1 and who are believed to be called to this vocation by spirits in a dream4 ,the call usually comes at the critical age of early youth when the shamanistic inspiration1 as it is called1 first manifests itself4 ,but the call is much dreaded by the youthful adepts1 and some of them prefer death to obedience4 ,there are1 however1 various stages or degrees of transformation4 ,in the first stage the man apes a woman only in the manner of braiding and arranging the hair of his head4 ,in the second he dons female attire2 in the third stage he adopts as far as possible the life and characteristics of the female sex4 ,a young man who is undergoing this final transformation abandons all masculine occupations and manners4 ,he throws away the rifle and the lance1 the lasso of the reindeer herdsman1 and the harpoon of the seal-hunter1 and betakes himself to the needle and the skin-scraper instead4 ,he learns the use of them quickly1 because the spirits are helping him all the time4 ,even his pronunciation changes from the male to the female mode4 ,at the same time his body alters1 if not in outward appearance1 at least in its faculties and forces4 ,he loses masculine strength1 fleetness of foot1 endurance in wrestling1 and falls into the debility and helplessness of a woman4 ,even his mental character undergoes a change4 ,his old brute courage and fighting spirit are gone2 he grows shy and bashful before strangers1 fond of small talk and of dandling little children4 ,in short he becomes a woman with the appearance of a man1 and as a woman he is often taken to wife by another man1 with whom he leads a regular married life4 ,extraordinary powers are attributed to such transformed shamans4 ,they are supposed to enjoy the special protection of spirits who play the part of supernatural husbands to them4 ,hence they are much dreaded even by their colleagues in the profession who remain mere men2 hence1 too1 they excel in all branches of magic1 including ventriloquism47#fgg7 ,among the ,teso of ,central ,africa medicine-men often dress as women and wear feminine ornaments1 such as heavy chains of beads and shells round their heads and necks47#fgh7 7,m#bbi7 ,and just as a man inspired by a goddess may adopt female attire1 so conversely a woman inspired by a god may adopt male costume4 ,in ,uganda the great god ,mukasa1 the deity of the ,victoria ,nyanza ,lake and of abundance1 imparted his oracles through a woman1 who in ordinary life dressed like the rest of her sex in a bark cloth wrapped round the body and fastened with a girdle1 so as to leave the arms and shoulders bare2 but when she prophesied under the inspiration of the god1 she wore two bark cloths knotted in masculine style over her shoulders and crossing each other on her breast and back47#fgi7 ,when once the god had chosen her1 she retained office for life2 she might not marry or converse with any man except one particular priest1 who was always present when she was possessed by the deity47#fhj7 7,m#bcj7 ,perhaps this assumed change of sex under the inspiration of a goddess may give the key to the legends of the effeminate ,sardanapalus and the effeminate ,hercules17#fha7 as well as to the practice of the effeminate priests of ,cybele and the ,syrian goddess4 ,in all such cases the pretended transformation of a man into a woman would be intelligible if we supposed that the womanish priest or king thought himself animated by a female spirit1 whose sex1 accordingly1 he felt bound to imitate4 ,certainly the eunuch priests of ,cybele seem to have bereft themselves of their manhood under the supposed inspiration of the ,great ,goddess47#fhb7 ,the priest of ,hercules at ,antimachia1 in ,cos1 who dressed as a woman when he offered sacrifice1 is said to have done so in imitation of ,hercules who disguised himself as a woman to escape the pursuit of his enemies47#fhc7 ,so the ,lydian ,hercules wore female attire when he served for three years as the purchased slave of the imperious ,omphale1 ,queen of ,lydia47#fhd7 ,if we suppose that ,queen ,omphale1 like ,queen ,semiramis1 was nothing but the great ,asiatic goddess17#fhe7 or one of her ,avatars1 it becomes probable that the story of the womanish ,hercules of ,lydia preserves a reminiscence of a line or college of effeminate priests who1 like the eunuch priests of the ,syrian goddess1 dressed as women in imitation of their goddess and were supposed to be inspired by her4 ,the probability is increased by the practice of the priests of ,hercules at ,antimachia1 in ,cos1 who1 as we have just seen1 actually wore female attire when they were engaged in their sacred duties4 ,similarly at the vernal mysteries of ,hercules in ,rome the men were draped in the garments of women27#fhf7 and in some of the rites and processions of ,dionysus also men wore female attire47#fhg7 ,in legend and art there are clear traces of an effeminate ,dionysus1 who perhaps figured in a strange ceremony for the artificial fertilization of the fig47#fhh7 ,among the ,nahanarvals1 an ancient ,german tribe1 a priest garbed as a woman presided over a sacred grove47#fhi7 ,these and similar practices7#fij7 need not necessarily have any connexion with the social system of mother-kin4 ,wherever a goddess is revered and the theory of inspiration is held1 a man may be thought to be possessed by a female spirit1 whether society be organized on mother-kin or on father-kin4 ,still the chances of such a transformation of sex will be greater under mother-kin than under father-kin if1 as we have found reason to believe1 a system of mother-kin is more favourable to the development and multiplication of goddesses than of gods4 ,it is therefore1 perhaps1 no mere accident that we meet with these effeminate priests in regions like the ,pelew ,islands and ,western ,asia1 where the system of mother-kin either actually prevails or has at least left traces of it behind in tradition and custom4 ,such traces1 for example1 are to be found in ,lydia and ,cos17#fia7 in both of which the effeminate ,hercules had his home4 7,m#bca7 ,but the religious or superstitious interchange of dress between men and women is an obscure and complex problem1 and it is unlikely that any single solution would apply to all the cases4 ,probably the custom has been practised from many different motives4 ,for example1 the practice of dressing boys as girls has certainly been sometimes adopted to avert the ,evil ,eye27#fib7 and it is possible that the custom of changing garments at marriage1 the bridegroom disguising himself as a woman1 or the bride disguising herself as a man1 may have been resorted to for the same purpose4 ,thus in ,cos1 where the priest of ,hercules wore female attire1 the bridegroom was in like manner dressed as a woman when he received his bride47#fic7 ,spartan brides had their hair shaved1 and were clad in men's clothes and booted on their wedding night47#fid7 ,argive brides wore false beards when they slept with their husbands for the first time47#fie7 ,in ,southern ,celebes a bridegroom at a certain point of the long and elaborate marriage ceremonies puts on the garments which his bride has just put off47#fif7 ,among the ,jews of ,egypt in the ,middle ,ages the bride led the wedding dance with a helmet on her head and a sword in her hand1 while the bridegroom adorned himself as a woman and put on female attire47#fig7 ,at a ,brahman marriage in ,southern ,india 8the bride is dressed up as a boy1 and another girl is dressed up to represent the bride4 ,they are taken in procession through the street1 and1 on returning1 the pseudo-bridegroom is made to speak to the real bridegroom in somewhat insolent tones1 and some mock play is indulged in4 ,the real bridegroom is addressed as if he was the syce 7groom7 or gumasta 7clerk7 of the pseudo-bridegroom1 and is sometimes treated as a thief1 and judgment passed on him by the latter407#fih7 ,among the ,bharias of the ,central ,provinces of ,india 8the bridegroom puts on women's ornaments and carries with him an iron nut-cutter or dagger to keep off evil spirits407#fii7 ,similarly among the ,khangars1 a low ,hindustani caste of the same region1 8the bridegroom is dressed in a yellow gown and overcloth1 with trousers of red chintz1 red shoes1 and a marriage crown of date-palm leaves4 ,he has the silver ornaments usually worn by women on his neck1 as the khang-wri or silver ring and the hamel or necklace of rupees4 ,in order to avert the evil eye he carries a dagger or nut-cracker1 and a smudge of lampblack is made on his forehead to disfigure him and thus avert the evil eye1 which1 it is thought1 would otherwise be too probably attracted by his exquisitely beautiful appearance in his wedding garments407#gjj7 ,these examples render it highly probable that1 like the dagger or nut-cracker which he holds in his hand1 the woman's ornaments which he wears are intended to protect the bridegroom against demons or the evil eye at this critical moment of his life1 the protection apparently consisting in a disguise which enables him to elude the unwelcome attentions of malignant beings47#gja7 7,m#bcb7 ,a similar explanation probably accounts for the similar exchange of costume between other persons than the bride and bridegroom at marriage4 ,for example1 after a ,bharia wedding1 8the girl's mother gets the dress of the boy's father and puts it on1 together with a false beard and moustaches1 and dances holding a wooden ladle in one hand and a packet of ashes in the other4 ,every time she approaches the bridegroom's father on her rounds she spills some of the ashes over him and occasionally gives him a crack on the head with her ladle1 these actions being accompanied by bursts of laughter from the party and frenzied playing by the musicians4 ,when the party reach the bridegroom's house on their return1 his mother and the other women come out1 and burn a little mustard and human hair in a lamp1 the unpleasant smell emitted by these articles being considered potent to drive away evil spirits407#gjb7 ,again1 after a ,khangar wedding the father of the bridegroom1 dressed in women's clothes1 dances with the mother of the bride1 while the two throw turmeric mixed with water on each other47#gjc7 ,similarly after a wedding of the ,bharbhunjas1 another ,hindustani caste of the ,central ,provinces1 the bridegroom's father dances before the family in women's clothes which have been supplied by the bride's father47#gjd7 ,such disguises and dances may be intended either to protect the disguised dancer himself against the evil eye or perhaps rather to guard the principal personages of the ceremony1 the bride and bridegroom1 by diverting the attention of demons from them to the guiser47#gje7 ,however1 when at marriage the bride alone assumes the costume and appearance of the other sex1 the motive for the disguise may perhaps be a notion that on the principle of homoeopathic magic she thereby ensures the birth of a male heir4 ,similarly in ,sweden there is a popular superstition that 8on the night preceding her nuptials the bride should have a baby-boy to sleep with her1 in which case her first-born will be a son027#gjf7 and among the ,kabyles1 when a bride dismounts from her mule at her husband's house1 a young lad leaps into the saddle before she touches the ground1 in order that her first child may be a boy47#gjg7 7,m#bcc7 ,be that as it may1 there is no doubt that the assumption of woman's dress is sometimes intended to disguise a man for the purpose of deceiving a demon4 ,thus among the ,boloki or ,bangala on the ,upper ,congo a man was long afflicted with an internal malady4 ,when all other remedies had failed1 a witch-doctor informed the sufferer that the cause of his trouble was an evil spirit1 and that the best thing he could do was to go far away where the devil could not get at him1 and to remain there till he had recovered his health4 ,the patient followed the prescription4 ,at dead of night he left his house1 taking only two of his wives with him and telling no one of his destination1 lest the demon should hear it and follow him4 ,so he went far away from his town1 donned a woman's dress1 and speaking in a woman's voice he pretended to be other than he was1 in order that the devil should not be able to find him at his new address4 ,strange to say1 these sage measures failed to effect a cure1 and wearying of exile he at last returned home1 where he continued to dress and speak as a woman47#gjh7 ,again1 the ,kuki-,lushai of ,assam believe that if a man kills an enemy or a wild beast1 the ghost of the dead man or animal will haunt him and drive him mad4 ,the only way of averting this catastrophe is to dress up as a woman and pretend to be one4 ,for example1 a man who had shot a tiger and was in fear of being haunted by the animal's ghost1 dressed himself up in a woman's petticoat and cloth1 wore ivory earrings1 and wound a mottled cloth round his head like a turban4 ,then smoking a woman's pipe1 carrying a little basket1 and spinning a cotton spindle1 he paraded the village followed by a crowd roaring and shrieking with laughter1 while he preserved the gravity of a judge1 for a single smile would have been fatal4 ,to guard against the possibility of unseasonable mirth1 he carried a porcupine in his arms1 and if ever1 tickled beyond the pitch of endurance1 he burst into a guffaw1 the crowd said1 8,it was the porcupine that laughed40 ,all this was done to mortify the pride of the tiger's ghost by leading him to believe that he had been shot by a woman47#gji7 7,m#bcd7 ,the same dread of attracting the attention of dangerous spirits at critical times perhaps explains the custom observed by some ,east ,african tribes of wearing the costume of the opposite sex at circumcision4 ,thus1 when ,masai boys have been circumcised they dress as women1 wearing earrings in their ears and long garments that reach to the ground4 ,they also whiten their swarthy faces with chalk4 ,this costume they retain till their wounds are healed1 whereupon they are shaved and assume the skins and ornaments of warriors47#gaj7 ,among the ,nandi1 a tribe of ,british ,east ,africa1 before boys are circumcised they receive a visit from young girls1 who give them some of their own garments and ornaments4 ,these the boys put on and wear till the operation of circumcision is over1 when they exchange the girls' clothes for the garments of women1 which1 together with necklaces1 are provided for them by their mothers2 and these women's garments the newly circumcised lads must continue to wear for months afterwards4 ,girls are also circumcised among the ,nandi1 and before they submit to the operation they attire themselves in men's garments and carry clubs in their hands47#gaa7 7,m#bce7 ,if such interchange of costume between men and women is intended to disguise the wearers against demons1 we may compare the practice of the ,lycian men1 who regularly wore women's dress in mourning27#gab7 for this might be intended to conceal them from the ghost1 just as perhaps for a similar reason some peoples of antiquity used to descend into pits and remain there for several days1 shunning the light of the sun1 whenever a death had taken place in the family47#gac7 ,a similar desire to deceive spirits may perhaps explain a device to which the ,loeboes1 a primitive tribe of ,sumatra1 resort when they wish to obtain male or female offspring4 ,if parents have several sons and desire that the next child shall be a girl1 they dress the boys as girls1 cut their hair after the girlish fashion1 and hang necklaces round their necks4 ,on the contrary1 when they have many daughters and wish to have a son1 they dress the girls up as boys47#gad7 7,m#bcf7 ,on the whole we conclude that the custom of men dressing as women and of women dressing as men has been practised from a variety of superstitious motives1 among which the principal would seem to be the wish to please certain powerful spirits or to deceive others4 #b4 ,prostitution of ,unmarried ,girls4 7,m#bcg7 ,like many peoples of ,western ,asia in antiquity1 the ,pelew ,islanders systematically prostitute their unmarried girls for hire4 ,hence1 just as in ,lydia and ,cyprus of old1 the damsels are a source of income to their family1 and women wait impatiently for the time when their young daughters will be able to help the household by their earnings4 ,indeed the mother regularly anticipates the time by depriving the girl of her virginity with her own hands47#gae7 ,hence the theory that the prostitution of unmarried girls is a device to destroy their virginity without risk to their husbands is just as inapplicable to the ,pelew ,islanders as we have seen it to be to the peoples of ,western ,asia in antiquity4 ,when a ,pelew girl has thus been prepared for her vocation by her mother1 she sells her favours to all the men of her village who can pay for them and who do not belong to her own exogamous clan2 but she never grants her favours to the same man twice4 ,accordingly in every village of the ,pelew ,islands it may be taken as certain that the men and women know each other carnally1 except that members of the same clan are debarred from each other by the rule of exogamy47#gaf7 ,thus a well-marked form of sexual communism1 limited only by the exogamous prohibitions which attach to the clans1 prevails among these people4 ,nor is this communism restricted to the inhabitants of the same village1 for the girls of each village are regularly sent away to serve as prostitutes 7armengols7 in another village4 ,there they live with the men of one of the many clubs or associations 7kaldebekels7 in the clubhouse 7blay71 attending to the house1 consorting freely with the men1 and receiving pay for their services4 ,a girl leading this life in the clubhouse of another village is well treated by the men3 a wrong done to her is a wrong done to the whole club2 and in her own village her value is increased1 not diminished1 by the time she thus spends as a prostitute in a neighbouring community4 ,after her period of service is over she may marry either in the village where she has served or in her own4 ,sometimes many or all of the young women of a village go together to act as prostitutes 7armengols7 in a neighbouring village1 and for this they are well paid by the community which receives them4 ,the money so earned is divided among the chiefs of the village to which the damsels belong4 ,such a joint expedition of the unmarried girls of a village is called a blolobol4 ,but the young women never act as armengols in any clubhouse of their own village47#gag7 7,m#bch7 ,thus1 while the ,pelew custom of prostituting the unmarried girls to all the men of their own village1 but not of their own clan1 is a form of sexual communism practised within a local group1 the custom of prostituting them to men of other villages is a form of sexual communism practised between members of different local groups2 it is a kind of group-marriage4 ,these customs of the ,pelew ,islanders therefore support by analogy the hypothesis that among the ancient peoples of ,western ,asia also the systematic prostitution of unmarried women may have been derived from an earlier period of sexual communism47#gah7 7,m#bci7 ,a somewhat similar custom prevails in ,yap1 one of the western group of the ,caroline ,islands1 situated to the north of the ,pelew group4 ,in each of the men's clubhouses 8are kept three or four unmarried girls or ,mespil1 whose business it is to minister to the pleasures of the men of the particular clan or brotherhood to which the building belongs4 ,as with the ,kroomen on the ,gold ,coast1 each man1 married or single1 takes his turn by rotation in the rites through which each girl must pass before she is deemed ripe for marriage4 ,the natives say it is an ordeal or preliminary trial to fit them for the cares and burden of maternity4 ,she is rarely a girl of the same village1 and1 of course1 must be sprung from a different sept4 ,whenever she wishes to become a ,langin or respectable married woman1 she may1 and is thought none the less of for her frailties as a ,mespil4444 ,but ,i believe this self-immolation before marriage is confined to the daughters of the inferior chiefs and commons4 ,the supply of ,mespil is generally kept up by the purchase of slave girls from the neighbouring districts407#gai7 ,according to another account a mespil 8must always be stolen1 by force or cunning1 from a district at some distance from that wherein her captors reside4 ,after she has been fairly1 or unfairly1 captured and installed in her new home1 she loses no shade of respect among her own people2 on the contrary1 have not her beauty and her worth received the highest proof of her exalted perfection1 in the devotion1 not of one1 but of a whole community of lovers807#gbj7 ,however1 though the girl is nominally stolen from another district1 the matter is almost always arranged privately with the local chief1 who consents to wink hard at the theft in consideration of a good round sum of shell money and stone money1 which serves 8to salve the wounds of a disrupted family and dispel all thoughts of a bloody retaliation4 ,nevertheless1 the whole proceeding is still carried out with the greatest possible secrecy and stealth407#gba7 #c4 ,custom of slaying ,chiefs4 7,m#bdj7 ,in the ,pelew ,islands when the chief of a clan has reigned too long or has made himself unpopular1 the heir has a formal right to put him to death1 though for reasons which will appear this right is only exercised in some of the principal clans4 ,the practice of regicide1 if that word may be extended to the assassination of chiefs1 is in these islands a national institution regulated by exact rules1 and every high chief must lay his account with it4 ,indeed so well recognized is the custom that when the heir-apparent1 who under the system of mother-kin must be a brother1 a nephew1 or a cousin on the mother's side1 proves himself precocious and energetic1 the people say1 8,the cousin is a grown man4 ,the chief's tobolbel is nigh at hand407#gbb7 7,m#bda7 ,in such cases the plot of death is commonly so well hushed up that it seldom miscarries4 ,the first care of the conspirators is to discover where the doomed man keeps his money4 ,for this purpose an old woman will sleep for some nights in the house and make inquiries quietly1 till like a sleuth-hound she has nosed the hoard4 ,then the conspirators come1 and the candidate for the chieftainship despatches his predecessor either with his own hand or by the hand of a young cousin4 ,having done the deed he takes possession of the official residence1 and applies to the widow of the deceased the form of persuasion technically known as meleket4 ,this consists of putting a noose round her neck1 and drawing it tighter and tighter till she consents to give up her late husband's money4 ,after that the murderer and his friends have nothing further to do for the present1 but to remain quietly in the house and allow events to take their usual course4 7,m#bdb7 ,meantime the chiefs assemble in the council-house1 and the loud droning notes of the triton-shell1 which answers the purpose of a tocsin1 summon the whole population to arms4 ,the warriors muster1 and surrounding the house where the conspirators are ensconced they shower spears and stones at it1 as if to inflict condign punishment on the assassins4 ,but this is a mere blind1 a sham1 a legal fiction1 intended perhaps to throw dust in the eyes of the ghost and make him think that his death is being avenged4 ,in point of fact the warriors take good care to direct their missiles at the roof or walls of the house1 for if they threw them at the windows they might perhaps hurt the murderer4 ,after this formality has been satisfactorily performed1 the regicide steps out of the house and engages in the genial task of paying the death duties to the various chiefs assembled4 ,when he has observed this indispensable ceremony1 the law is satisfied3 all constitutional forms have been carried out3 the assassin is now the legitimate successor of his victim and reigns in his stead without any further trouble4 7,m#bdc7 ,but if he has omitted to massacre his predecessor and has allowed him to die a natural death1 he suffers for his negligence by being compelled to observe a long series of complicated and irksome formalities before he can make good his succession in the eyes of the law4 ,for in that case the title of chief has to be formally withdrawn from the dead man and conferred on his successor by a curious ceremony1 which includes the presentation of a coco-nut and a taro plant to the new chief4 ,moreover1 at first he may not enter the chief's house1 but has to be shut up in a tiny hut for thirty or forty days during all the time of mourning1 and even when that is over he may not come out till he has received and paid for a human head brought him by the people of a friendly state4 ,after that he still may not go to the sea-shore until more formalities have been fully observed4 ,these comprise a very costly fishing expedition1 which is conducted by the inhabitants of another district and lasts for weeks4 ,at the end of it a net full of fish is brought to the chief's house1 and the people of the neighbouring communities are summoned by the blast of trumpets4 ,as soon as the stranger fishermen have been publicly paid for their services1 a relative of the new chief steps across the net and solemnly splits a coco-nut in two with an old-fashioned knife made of a ,tridacna shell1 while at the same time he bans all the evils that might befall his kinsman4 ,then1 without looking at the nut1 he throws the pieces on the ground1 and if they fall so that the two halves lie with the opening upwards1 it is an omen that the chief will live long4 ,the pieces of the nut are then tied together and taken to the house of another chief1 the friend of the new ruler1 and there they are kept in token that the ceremony has been duly performed4 ,thereupon the fish are divided among the people1 the strangers receiving half4 ,this completes the legal ceremonies of accession1 and the new chief may now go about freely4 ,but these tedious formalities and others which ,i pass over are dispensed with when the new chief has proved his title by slaying his predecessor4 ,in that case the procedure is much simplified1 but on the other hand the death duties are so very heavy that only rich men can afford to indulge in the luxury of regicide4 ,hence in the ,pelew ,islands of to-day1 or at least of yesterday1 the old-fashioned mode of succession by slaughter is now restricted to a few families of the bluest blood and the longest purses47#gbc7 7,m#bdd7 ,if this account of the existing or recent usage of the ,pelew ,islanders sheds little light on the motives for putting chiefs to death1 it well illustrates the business-like precision with which such a custom may be carried out1 and the public indifference1 if not approval1 with which it may be regarded as an ordinary incident of constitutional government4 ,so far1 therefore1 the ,pelew custom bears out the view that a systematic practice of regicide1 however strange and revolting it may seem to us1 is perfectly compatible with a state of society in which human conduct and human life are estimated by a standard very different from ours4 ,if we would understand the early history of institutions1 we must learn to detach ourselves from the prepossessions of our own time and country1 and to place ourselves as far as possible at the standpoint of men in distant lands and distant ages4 ,,index4 ,aban1 a ,persian month1 ii4 #fh ,abd-,hadad1 priestly king of ,hierapolis1 i4 #afc n4 #c ,aberdeenshire1 ,all ,souls' ,day in1 ii4 #gi sq4 ,abi-baal1 i4 #ea n4 #d ,abi-el1 i4 #ea n4 #d ,abi-jah1 ,king1 his family1 i4 #ea n4 #b2 8father of ,jehovah10 #ea n4 #d ,abi-melech1 8father of a king10 i4 #ea n4 #d ,abi-milk 7,abi-melech71 king of ,tyre1 i4 #af n4 #e ,abimelech massacres his seventy brothers1 i4 #ea n4 #b ,abipones1 of ,south ,america1 their worship of the ,pleiades1 i4 #beh n4 #b ,abraham1 his attempted sacrifice of ,isaac1 ii4 #bai n4 #a ,abruzzi1 gossips of ,st4 ,john in the1 i4 #bde n4 #b2 marvellous properties attributed to water on ,st4 ,john's ,night in the1 #bdf2 ,easter ceremonies in the1 #bef2 the feast of ,all ,souls in the1 ii4 #gg sq42 rules as to sowing seed and cutting timber in the1 #acc n4 #c ,abu ,rabah1 resort of childless wives in ,palestine1 i4 #gh1 #gi ,abydos1 head of ,osiris at1 ii4 #aa2 the favourite burial-place of the ,egyptians1 #ah sq42 specially associated with ,osiris1 #ah1 #aig2 tombs of the ancient ,egyptian kings at1 #ai2 the ritual of1 #hf2 hall of the ,osirian mysteries at1 #ajh2 representations of the ,sed festival at1 #aea2 inscriptions at1 #aec2 temple of ,osiris at1 #aih ,acacia1 ,osiris in the1 ii4 #aaa ,achaia1 subject to earthquakes1 i4 #bjb ,acharaca1 cave of ,pluto at1 i4 #bje sq4 ,acilisena1 temple of ,anaitis at1 i4 #ch ,adad1 ,syrian king1 i4 #ae2 ,babylonian and ,assyrian god of thunder and lightning1 #afc ,adana in ,cilicia1 i4 #afi n4 #c ,addison1 ,joseph1 on the grotto dei cani at ,naples1 i4 #bje n4 #a ,adhar1 a ,persian month1 ii4 #fh ,adom-melech or ,uri-melech1 king of ,byblus1 i4 #ad1 #ag ,adon1 a ,semitic title1 i4 #f sq41 #af sq41 #bj1 #di n4 #g ,adonai1 title of ,jehovah1 i4 #f sq4 ,adoni1 8my lord10 ,semitic title1 i4 #g2 names compounded with1 #ag ,adoni-bezek1 king of ,jerusalem1 i4 #ag ,adoni-jah1 elder brother of ,king ,solomon1 i4 #ea n4 #b ,adoni-zedek1 king of ,jerusalem1 i4 #ag ,adonis1 myth of1 i4 #c sqq42 ,greek worship of1 #f2 in ,greek mythology1 #aj sqq42 in ,syria1 #ac sqq42 monuments of1 #bi2 in ,cyprus1 #ca sqq41 #di2 identified with ,osiris1 #cb2 mourning for1 at ,byblus1 #ch2 said to be the fruit of incest1 #dc2 his mother ,myrrha1 #dc2 son of ,theias1 #dc n4 #d1 #ee n4 #d2 the son of ,cinyras1 #di2 the title of the sons of ,phoenician kings in ,cyprus1 #di2 his violent death1 #ee2 music in the worship of1 #ee2 sacred prostitution in the worship of1 #eg2 inspired prophets in worship of1 #gf2 human representatives of1 perhaps burnt1 #aaj2 doves burned in honour of1 #adg2 personated by priestly kings1 #bbc2 the ritual of1 #bbc sqq42 his death and resurrection represented in his rites1 #bbd sq42 festivals of1 #bbd sqq42 flutes played in the laments for1 #bbe n4 #c2 the ascension of1 #bbe2 images of1 thrown into the sea or springs1 #bbe1 #bbg n4 #c1 #bcf2 born from a myrrh-tree1 #bbg1 ii4 #aaj2 bewailed by ,argive women1 i4 #bbg n42 analogy of his rites to ,indian and ,european ceremonies1 #bbg2 his death and resurrection interpreted as representations of the decay and revival of vegetation1 #bbg sqq42 interpreted as the sun1 #bbh2 interpreted by the ancients as the god of the reaped and sprouting corn1 #bbi2 as a corn-spirit1 #bcj sqq42 hunger the root of the worship of1 #bca2 perhaps originally a personification of wild vegetation1 especially grass and trees1 #bcc2 the gardens of1 #bcf sqq42 rain-charm in the rites of1 #bcg2 resemblance of his rites to the festival of ,easter1 #bed sqq41 #cjf2 worshipped at ,bethlehem1 #beg sqq42 and the planet ,venus as the ,morning ,star1 #beh sq42 sometimes identified with ,attis1 #bfc2 swine not eaten by worshippers of1 #bfe2 rites of1 among the ,greeks1 #bih2 lamented by women at ,byblus1 ii4 #bc ,adonis and ,aphrodite1 i4 #aa sq41 #bi1 #bhj2 their marriage celebrated at ,alexandria1 #bbd ---- and ,attis identified with ,dionysus1 ii4 #abg n4 ---- and ,osiris1 similarity between their rites1 ii4 #abg ----1 ,attis1 ,osiris1 their mythical similarity1 i4 #f1 ii4 #bja ----1 the river1 its valley1 i4 #bh sqq42 annual discoloration of the1 #cj1 #bbe ,aedepsus1 hot springs of ,hercules at1 i4 #baa sq4 ,aedesius1 ,sextilius ,agesilaus1 dedicates altar to ,attis1 i4 #bge n4 #a ,aegipan and ,hermes1 i4 #aeg ,aelian1 on impregnation of ,judean maid by serpent1 i4 #ha ,aeneas and ,dido1 i4 #aad n4 #a ,aeschylus1 on ,typhon1 i4 #aef ,aesculapius1 in relation to serpents1 i4 #hj sq42 reputed father of ,aratus1 #hj sq42 his shrines at ,sicyon and ,titane1 #ha2 his dispute with ,hercules1 #bji sq4 ,aeson and ,medea1 i4 #aha n4 #a ,aetna1 ,latin poem1 i4 #bba n4 #d ,africa1 serpents as reincarnations of the dead in1 i4 #hb sqq42 infant burial in1 #ia sq42 reincarnation of the dead in1 #ia sq42 annual festivals of the dead in1 ii4 #ff2 worship of dead kings and chiefs in1 #afj sqq42 supreme gods in1 #afe1 #agc sq41 #agd1 #ahf1 with n4 #e1 #ahg n4 #a1 #ahh sq41 #aij2 worship of ancestral spirits among the ,bantu tribes of1 #agd sqq42 inheritance of the kingship under mother-kin in1 #baa ----1 ,north1 custom of bathing at ,midsummer among the ,mohammedan peoples of1 i4 #bdi ----1 ,west1 sacred men and women in1 i4 #fe sqq42 human sacrifices in1 ii4 #ii n4 #b ,afterbirth or placenta regarded as a person's double or twin1 ii4 #afi sq4 ,see also ,placenta ,afterbirths buried in banana groves1 i4 #ic2 regarded as twins of the children1 #ic2 ,shilluk kings interred where their afterbirths are buried1 ii4 #afb ,agbasia1 ,west ,african god1 i4 #gi ,agdestis1 a man-monster in the myth of ,attis1 i4 #bfi ,agesipolis1 ,king of ,sparta1 his conduct in an earthquake1 i4 #aif ,agraulus1 daughter of ,cecrops1 worshipped at ,salamis in ,cyprus1 i4 #ade1 #adf ,agricultural peoples worship the moon1 ii4 #ach sq4 ,agriculture1 religious objections to1 i4 #hh sqq42 in the hands of women in the ,pelew ,islands1 ii4 #bjf sq42 its tendency to produce a conservative character1 #bag sq4 ,ahts of ,vancouver ,island regard the moon as the husband of the sun1 ii4 #aci n4 #a ,airi1 a deity of ,north-,west ,india1 i4 #agj ,aiyar1 ,n4 ,subramhanya1 on ,indian dancing-girls1 i4 #fc sqq4 ,ajax and ,teucer1 names of priestly kings of ,olba1 i4 #add sq41 #afa ,akhetaton 7,tell-el-,amarna71 the capital of ,amenophis ,,iv41 ii4 #abc n4 #a ,akikuyu of ,british ,east ,africa1 their worship of snakes1 i4 #fg sq42 their belief in serpents as reincarnations of the dead1 #hb1 #he ,alaska1 the ,esquimaux of1 ii4 #ea2 the ,koniags of1 #ajf ,albania1 marriage custom in1 ii4 #bdf ,albanians of the ,caucasus1 their worship of the moon1 i4 #gc ,albinoes the offspring of the moon1 i4 #ia ,albiruni1 ,arab geographer1 on the ,persian festival of the dead1 ii4 #fh ,alcman on dew1 ii4 #acg ,aleutians1 effeminate sorcerers among the1 ii4 #bed ,alexander ,severus1 at festival of ,attis1 i4 #bgc ,alexander the ,great expels a king of ,paphos1 i4 #db2 his fabulous birth1 #ha2 assumes costumes of deities1 #afe2 sacrifices to ,megarsian ,athena1 #afi n4 #c ,alexandria1 festival of ,adonis at1 i4 #bbd2 the ,serapeum at1 ii4 #aai n41 #bag ,alexandrian calendar1 used by ,plutarch1 ii4 #hd ---- year1 the fixed1 ii4 #bh1 #ib2 ,plutarch's use of the1 #di ,all ,saints1 feast of1 perhaps substituted for an old pagan festival of the dead1 ii4 #hb sq4 ,all ,souls1 feast of1 ii4 #ea sqq42 originally a pagan festival of the dead1 #ha2 instituted by ,odilo1 abbot of ,clugny1 #hb ,allatu1 ,babylonian goddess1 i4 #i ,allifae in ,samnium1 baths of ,hercules at1 i4 #bac n4 #b ,almo1 procession to the river1 in the rites of ,attis1 i4 #bgc4 ,almond causes virgin to conceive1 i4 #bfc2 the father of all things1 #bfc sq4 ,alyattes1 king of ,lydia1 i4 #acc n4 #a ,alynomus1 king of ,paphos1 i4 #dc ,amambwe1 a ,bantu tribe of ,northern ,rhodesia1 its head chief reincarnated in a lion1 ii4 #aic ,amasis1 king of ,egypt1 his body burnt by ,cambyses1 i4 #agf n4 #b ,amathus1 in ,cyprus1 ,adonis and ,melcarth at1 i4 #cb1 #aag2 statue of lion-slaying god found at1 #aag ,amatongo1 ancestral spirits 7,zulu term71 i4 #gd n4 #d1 ii4 #ahd ,ambabai1 an ,indian goddess1 i4 #bdc ,ambala ,district1 ,punjaub1 i4 #id ,amlineau1 ,e41 discovers the tomb of ,king ,khent1 ii4 #ba n4 #a ,amenophis ,,iv41 king of ,egypt1 his attempt to abolish all gods but the sun-god1 ii4 #abc sqq4 ,america1 reincarnation of the dead in1 i4 #ia2 the moon worshipped by the agricultural ,indians of tropical1 ii4 #ach ,amestris1 wife of ,xerxes1 her sacrifice of children1 ii4 #bbj sq4 ,ammon1 ,milcom1 the god of1 i4 #ai ,ammon 7the ,egyptian7 at ,thebes1 his human wives1 i4 #gb2 of ,thebes identified with the sun1 ii4 #abc2 rage of ,king ,amenophis ,,iv4 against the god1 #abd ,amoor1 ,gilyaks of the1 i4 #bgh n4 #b ,amorites1 their law as to fornication1 i4 #cg sq4 ,amsanctus1 the valley of1 i4 #bjd sq4 ,amulets1 crowns and wreaths as1 ii4 #bdb sq4 ,amyclae1 in the vale of ,sparta1 i4 #cac1 #cad1 #cae ,amyclas1 father of ,hyacinth1 i4 #cac ,anacreon1 on ,cinyras1 i4 #ee ,anacyndaraxes1 father of ,sardanapalus1 i4 #agb ,anaitis1 sacred prostitution in the worship of1 i4 #ch ,anassa1 8,queen10 title of goddess1 i4 #ce n4 #b ,anazarba or ,anazarbus1 in ,cilicia1 i4 #afg n4 #a ,ancestor-worship among the ,khasis of ,assam1 ii4 #bjc2 combined with mother-kin tends to a predominance of goddesses over gods in religion1 #baa sq4 ,ancestors1 propitiation of deceased1 i4 #df2 the worship of1 the main practical religion of the ,bantu tribes1 ii4 #agf sqq4 ,ancestral spirits on shoulders of medicine-men1 i4 #gd n4 #d2 incarnate in serpents1 #hb sqq42 in the form of animals1 #hc2 worshipped by the ,bantu tribes of ,africa1 ii4 #agd sqq42 prayers to1 #age sq41 #agh sq41 #ahc sq42 sacrifices to1 #age1 #agh s4q41 #ahj1 #aha sq41 #ahc sq41 #aij2 on the father's and on the mother's side1 the two distinguished1 #ahj1 #aha4 ,see also ,dead ,anchiale in ,cilicia1 i4 #add2 monument of ,sardanapalus at1 #agb ,andania in ,messenia1 sacred men and women at1 i4 #gf n4 #c ,andriamasinavalona1 a ,hova king1 vicarious sacrifice for1 ii4 #bba ,anemone1 the scarlet1 sprung from the blood of ,adonis1 i4 #bbf ,angel1 the ,destroying1 over ,jerusalem1 i4 #bd ,angus1 belief as to the weaning of children in1 ii4 #adh ,anhalt1 custom at sowing in1 i4 #bci ,animals sacrificed by being hanged1 i4 #bhi sq41 #bib2 and plants1 edible1 savage lamentations for1 ii4 #dc sq42 dead kings and chiefs incarnate in1 #afb1 #afc sq41 #agc1 #aic2 sacrificed to prolong the life of kings1 #bbb ,anje-a1 a mythical being who brings children to women1 i4 #ajc ,anklets made of human sinews worn by king of ,uganda1 ii4 #bbd sq4 ,ankole1 in ,central ,africa1 the ,bahima of1 ii4 #aij ,anna1 sister of ,dido1 i4 #aad n4 #a ,annam1 offerings to the dead in spring in1 i4 #bce n4 #a2 annual festivals of the dead in1 ii4 #fb sqq4 ,annual death and resurrection of gods1 i4 #f ,anointing as a ceremony of consecration1 i4 #ba n4 #b and #c1 #fh1 #gd ---- sacred stones1 custom of1 i4 #cf ,antelopes1 soul of a dead king incarnate in1 ii4 #afc ,anthesteria1 festival of the dead at ,athens1 i4 #bcd sq4 ,antigonus1 ,king1 i4 #bab ,antimachia in ,cos1 priest of ,hercules at1 ii4 #beh ,antioch1 destroyed by an earthquake1 i4 #bbb n4 #a2 festival of ,adonis at1 #bbg1 #beg sq4 ,antiochus1 ,greek calendar of1 i4 #cjc n4 #c ,antwerp1 feast of ,all ,souls in1 ii4 #gj ,anubis1 ,egyptian jackal-headed god1 ii4 #ae1 #ah n4 #c1 #bb n4 #b2 finds the body of ,osiris1 #he ,apameia1 worship of ,poseidon at1 i4 #aie ,aphaca in ,syria1 sanctuary of ,astarte at1 i4 #bh1 #bei2 meteor as signal for festival at1 #bei ,aphrodite1 her sacred doves1 i4 #cc1 #adg2 sanctuary of1 at ,paphos1 #cc sqq42 the month of1 #ade2 her blood dyes white roses red1 #bbf2 name applied to summer1 ii4 #da ---- and ,adonis1 i4 #aa sq41 #bi1 #bhj2 their marriage celebrated at ,alexandria1 #bbd ---- and ,cinyras1 i4 #dh sq4 ---- and ,pygmalion1 i4 #di sq4 ---- of the ,lebanon1 the mourning1 i4 #bi sq4 ,apinagos ,indians of ,brazil1 their dances and presentation of children to the moon1 ii4 #ade sqq4 ,apis1 sacred ,egyptian bull1 ii4 #aa1 #aai n42 mourning for the death of1 i4 #bbe2 held to be an image of the soul of ,osiris1 ii4 #acj ,apollo1 the friend of ,cinyras1 i4 #ed2 music in the worship of1 #ed sq42 reputed father of ,augustus1 #ha2 the ,catalonian1 #adg n4 #c2 his musical contest with ,marsyas1 #bhh2 purified at ,tempe1 ii4 #bdj ---- and ,artemis1 their priesthood at ,ephesus1 ii4 #bdc sq4 ---- and ,marsyas1 i4 #ee ---- at ,delphi1 sacrifices of ,croesus to1 i4 #ahj n4 #a2 and the ,dragon at ,delphi1 ii4 #bdj ---- of the ,golden ,sword1 i4 #agf ---- the ,four-handed1 ii4 #bej n4 #b ,apotheosis by being burnt alive1 i4 #agi sq4 ,appian1 on the costume of a priest of ,isis1 ii4 #he n4 #c ,apples forbidden to worshippers of ,cybele and ,attis1 i4 #bhj n4 #g ,apuleius1 on the worship of ,isis1 ii4 #aai n4 ,arab name for the scarlet anemone1 i4 #bbf ,arabic writer on the mourning for ,t-uz 7,tammuz7 in ,harran1 i4 #bcj ,arabs resort to the springs of ,callirrhoe in ,moab1 i4 #bae sq4 ---- of ,moab1 their custom at harvest1 ii4 #dh1 #if2 their remedies for ailments1 #bdb ,aratus of ,sicyon1 deemed a son of ,aesculapius1 i4 #ha ,araucanian ,indians of ,south ,america eat fruit of ,araucanian pine1 i4 #bgh n4 #b ,araunah1 the threshing-floor of1 i4 #bd ,arcadians sacrifice to thunder and lightning1 i4 #aeg ,archigallus1 high-priest of ,attis1 i4 #bfh1 #bgi2 prophesies1 #bga n4 ,arctic origin1 alleged1 of the ,aryans1 i4 #bbi n4 #a ,arenna or ,arinna1 i4 #acf n4 #a2 the sun-goddess of1 #acf ,arensdorf1 custom at sowing in1 i4 #bci ,argaeus1 ,mount1 in ,cappadocia1 i4 #aij sq4 ,argive brides wore false beards1 ii4 #bfj ---- women bewail ,adonis1 i4 #bbg n4 ,aristomenes1 ,messenian hero1 his fabulous birth1 i4 #ha ,aristophanes1 on the ,spartan envoy1 i4 #aif n4 #d2 on ,hercules as patron of hot springs1 #bji ,aristotelian philosophy1 revival of the1 i4 #cja ,aristotle on the political institutions of ,cyprus1 i4 #di n4 #g2 on earthquakes1 #baa n4 #c ,armengols1 in the ,pelew ,islands1 ii4 #bfe ,armenia1 sacred prostitution of girls before marriage in1 i4 #ch1 #eh ,armenians1 their festivals of the dead1 ii4 #fe sq42 their opinion of the baleful influence of the moon on children1 #adh ,arrian on ,attis1 i4 #bhb ,artemis at ,perga1 i4 #ce2 name given by ,greeks to ,asiatic ,mother ,goddesses1 #afi ---- and ,apollo1 their priesthood at ,ephesus1 ii4 #bdc ---- of ,ephesus served by eunuch priests1 i4 #bfi ---- the ,hanged1 i4 #bia ----1 ,laphrian1 at ,patrae1 i4 #abf n4 #b ----1 ,perasian1 at ,castabala1 i4 #aae1 #afg sqq4 ----1 ,sarpedonian1 in ,cilicia1 i4 #afg1 #aga ---- ,tauropolis1 i4 #bge n4 #a ----1 the ,tauric1 human sacrifices to the1 i4 #aae ,artemision1 a ,greek month1 ii4 #bci n4 #a ,arunta of ,central ,australia1 their belief in the reincarnation of the dead1 i4 #ii1 #ajj ,arval ,brethren1 their wreaths of corn1 i4 #dd n42 a ,roman college of priests1 ii4 #bci ,aryan family1 marriage customs of the1 ii4 #bce ,aryans1 their alleged ,arctic origin1 i4 #bbi n4 #a2 annual festivals of the dead among the1 ii4 #fg sqq4 ,aryenis1 daughter of ,alyattes1 i4 #acc n4 #a ,ascalon1 the goddess ,derceto at1 i4 #cd n4 #c ,ascension of ,adonis1 i4 #bbe ,ashantee1 human sacrifices at earthquakes in1 i4 #bja2 kings of1 their human sacrifices1 ii4 #ig n4 #g ,asherim1 sacred poles1 i4 #ah1 #ah n4 #b1 #ajg1 #ajh ,ashes of human victims scattered by winnowing-fans1 ii4 #ig1 #ajf ,ashtoreth 7,astarte71 i4 #ah n4 #b ,see ,astarte ,ashurbanipal1 king of ,assyria1 i4 #add2 confused with the legendary ,sardanapalus1 #agc sq42 carries off the bones of the kings of ,elam1 ii4 #ajc ,ashvin1 an ,indian month1 i4 #bdc ,asia ,minor1 priestly dynasties of1 i4 #adj sq42 subject to volcanic forces1 #aij2 subject to earthquakes1 #bjb ,asiatic goddesses of fertility served by eunuch priests1 i4 #bfi sq4 ,asopus1 the river1 i4 #ha 8,a-souling10 custom of1 in ,england1 ii4 #gi ,aspalis1 a form of ,artemis1 i4 #bib ,assam1 the ,khasis of1 i4 #df1 ii4 #bjb sqq42 the ,tangkul ,nagas of1 ii4 #eg sqq4 ,assumption of the ,virgin and the festival of ,diana1 i4 #cjh1 #cji ,assyrian cavalry1 i4 #be n4 #c ,assyrians in ,cilicia1 i4 #agc ,astarte at ,byblus1 i4 #ac sq42 and the asherim1 #ah2 kings as priests of1 #bf2 at ,paphos1 #cc sqq42 doves sacred to1 #adg2 identified with the planet ,venus1 #beh2 of the ,syrian ,hierapolis served by eunuch priests1 #bfi sq42 called by ,lucian the ,assyrian ,hera1 #bhj n4 #e2 the ,heavenly ,goddess1 #cjc2 the planet ,venus her star1 ii4 #ce ---- ,aphrodite1 i4 #cjd n4 ,asteria1 mother of the ,tyrian ,hercules 7,melcarth71 i4 #aab ,astyages1 king of the ,medes1 i4 #acc n4 #a ,asvattha tree1 i4 #hb ,atargatis1 ,syrian goddess1 i4 #cd n4 #c1 #acg2 worshipped at ,hierapolis-,bambyce1 #afb sq42 derivation of the name1 #afb2 her husband-god1 #afb sq4 ,ates1 a ,phrygian1 i4 #bhf ,athamas1 the dynasty of1 i4 #bhg ,athanasius1 on the mourning for ,osiris1 ii4 #bag ',atheh1 ,cilician goddess1 i4 #afb ,athena1 temple of1 at ,salamis in ,cyprus1 i4 #ade2 and hot springs1 #bji1 #baj ----1 ,magarsian1 a ,cilician goddess1 i4 #afi n4 #c ---- ,sciras1 sanctuary of1 ii4 #bch ,athenian boys1 race of1 at the vintage1 ii4 #bch2 boy carrying an olive-branch in procession1 #bch ,athenians1 their superstition as to an eclipse of the moon1 ii4 #ada ,athens1 sacred serpent at1 i4 #hg2 the ,commemoration of the ,dead at1 #bcd2 sacrifice of an ox at1 #bif sq42 marriage custom at1 ii4 #bde ,athribis1 heart of ,osiris at1 ii4 #aa ,athyr1 ,egyptian month1 ii4 #h1 #da1 #di n4 #a2 ,osiris murdered on the seventeenth day of1 #h1 #hd2 festival of ,osiris in the month of1 #hd sqq41 #ia ,atonga1 tribe of ,lake ,nyassa1 their theory of earthquakes1 i4 #aii ,attica1 summer festival of ,adonis in1 i4 #bbf ,attis1 priests of ,cybele called1 i4 #adj2 sometimes identified with ,adonis1 #bfc2 myth and ritual of1 #bfc sqq42 beloved by ,cybele1 #bfc1 #bhb2 legends of his death1 #bfd2 his legend at ,pessinus1 #bfd2 his self-mutilation1 #bfd sq42 and the pine-tree1 #bfd1 #bfe1 #bfg1 #bga1 #bgg sq41 #bhe1 ii4 #ih n4 #e2 his eunuch priests1 i4 #bfe1 #bff2 festival of his death and resurrection in ,march1 #bfg sqq41 #bgb sq41 #cjg sq42 violets sprung from the blood of1 #bfg2 the mourning for1 #bgb2 bath of bull's blood in the rites of1 #bgd sqq42 mysteries of1 #bgd sq42 as a god of vegetation1 #bgg sqq41 #bgi2 as the ,father ,god1 #bha sqq42 identified with ,zeus1 #bhb2 as a sky-god1 #bhb sqq42 emasculation of1 suggested explanation of myth1 #bhc2 his star-spangled cap1 #bhd2 identified with ,phrygian moon-god ,men ,tyrannus1 #bhd2 human representatives of1 #bhe sqq42 title borne by priests of ,cybele1 #bhe1 #bhg ----1 ,adonis1 ,osiris1 their mythical similarity1 i4 #f1 ii4 #bja ,atys1 son of ,croesus1 his death1 i4 #bhf2 early king of ,lydia1 #bhf ,aubrey1 ,john1 on soul-cakes1 ii4 #gh ,augustine on the effeminate priests of the ,great ,mother1 i4 #bih2 on the heathen origin of ,christmas1 #cje2 on the discovery of corn by ,isis1 ii4 #aaf2 on ,salacia as the wife of ,neptune1 #bcc ,augustodunum 7,autun71 worship of ,cybele at1 i4 #bgi ,augustus reputed a son of ,apollo1 i4 #ha ,aulus ,gellius on the influence of the moon1 ii4 #acb ,aun1 or ,on1 ,king of ,sweden1 sacrifices his sons to ,odin1 ii4 #bbj ,aunis1 feast of ,all ,souls in1 ii4 #fi sq4 ,aurelia ,aemilia1 a sacred harlot1 i4 #ch ,aurohuacas1 ,indians of ,colombia1 i4 #bc n4 #b ,aust1 ,e41 on the marriage of the ,roman gods1 ii4 #bcf n4 #a ,australia1 belief as to the reincarnation of the dead in1 i4 #ii sqq4 ,australian aborigines1 their preparation for marriage1 i4 #fj2 their belief in conception without sexual intercourse1 #ii sqq42 their cuttings for the dead1 #bfh ,austria1 leaping over ,midsummer fires in1 i4 #bea 8,awakening of ,hercules10 festival at ,tyre1 i4 #aaa ,awemba1 ,bantu tribe of ,rhodesia1 ii4 #agd2 their worship of ancestral spirits1 #age2 their prayers to dead kings before going to war1 #aia sq4 ,axe1 emblem of ,hittite god of thundering sky1 i4 #acd2 as divine emblem1 #afc2 symbol of ,asiatic thunder-god1 #ahc ----1 double-headed1 symbol of ,sandan1 i4 #abg2 carried by ,lydian kings1 #ahb2 a palladium of the ,heraclid sovereignty1 #ahb2 figured on coins1 #ahc n4 ,ba-bwende1 a tribe of the ,congo1 i4 #bga n4 ,ba-sundi1 a tribe of the ,congo1 i4 #bga n4 ,baal1 ,semitic god1 i4 #ae1 #af2 royal names compounded with1 #af2 as the god of fertility1 #bf sq42 conceived as god who fertilizes land by subterranean water1 #aei ---- and ,sandan at ,tarsus1 i4 #adb sq41 #afa ---- of the ,lebanon1 i4 #cb ---- of ,tarsus1 i4 #aag sqq41 #afb sq4 ,baalath or ,astarte1 i4 #bf1 #cd ---- and ,baal1 i4 #bg ---- ,gebal1 i4 #ad ,baalbec1 i4 #bh2 sacred prostitution at1 #cg2 image of ,hadad at1 #afc ,baalim1 firstlings and first-fruits offered to the1 i4 #bg2 called lovers1 #ge n4 ,babylon1 early kings of1 worshipped as gods1 i4 #ae2 worship of ,mylitta at1 #cf2 religious prostitution at1 #eh2 human wives of ,marduk at1 #ga2 sanctuary of ,serapis at1 ii4 #aai n4 ,babylonia1 worship of ,tammuz in1 i4 #f sqq42 the moon-god took precedence of the sun-god in ancient1 ii4 #ach sq4 ,babylonian hymns to ,tammuz1 i4 #i ,bacchanals tear ,pentheus in pieces1 ii4 #ih ,bacchic orgies suppressed by ,roman government1 i4 #cja n4 #b ,bacchylides as to ,croesus on the pyre1 i4 #age sq4 ,backbone of ,osiris represented by the ded pillar1 ii4 #ajh sq4 ,baden1 feast of ,all ,souls in1 ii4 #gd ,baethgen1 ,f41 on goddess ',hatheh1 i4 #afb n4 #b ,baganda1 their worship of the python1 i4 #hf2 rebirth of the dead among the1 #ib sq42 their theory of earthquakes1 #aii2 their presentation of infants to the new moon1 ii4 #add1 #ade2 ceremony observed by the king at new moon1 #adg2 their worship of dead kings1 #afg sqq42 their veneration for the ghosts of dead relations1 #aia n4 #a2 their pantheon1 #aif2 human sacrifices offered to prolong the life of their kings1 #bbc sqq4 ,bagishu 7,bageshu7 of ,mount ,elgon1 reincarnation of the dead among the1 i4 #ib ,bagobos of the ,philippine ,islands1 their theory of earthquakes1 i4 #bjj2 of ,mindanao1 their custom of hanging and spearing human victims1 #bij sq4 ,baharutsis1 a ,bantu tribe of ,south ,africa1 ii4 #agi ,bahima1 their belief as to dead kings and chiefs1 i4 #hc n4 #a ---- of ,ankole in ,central ,africa1 their worship of the dead1 ii4 #aij sq42 their belief in a supreme god ,lugaba1 #aij ---- of ,kiziba1 ii4 #agc ,baigas1 ,dravidian tribe of ,india1 their objection to agriculture1 i4 #hi ,bailly1 ,french astronomer1 on the ,arctic origin of the rites of ,adonis1 i4 #bbi ,bairu1 the1 of ,kiziba1 ii4 #agc ,baku1 on the ,caspian1 perpetual fires at1 i4 #aib ,balinese1 their conduct in an earthquake1 i4 #aih ,baloi1 witches and wizards1 ii4 #ajd ,banana1 women impregnated by the flower of the1 i4 #ic ,bangalas of the ,congo1 rebirth of dead among the1 i4 #ib4 ,see also ,boloki ,bantu tribes1 their belief in serpents as reincarnations of the dead1 i4 #hb sqq42 their worship of ancestral spirits1 ii4 #agd sqq42 their main practical religion a worship of ancestors1 #agf sqq42 their worship of the dead1 #agf sqq41 #aia sqq4 ,banyoro1 their worship of serpents1 i4 #hf n4 #a ,baptism of bull's blood in the rites of ,cybele1 i4 #bgd sqq4 ,bar-rekub1 king of ,samal1 i4 #ae sq4 ,baralongs1 a ,bantu tribe of ,south ,africa1 ii4 #agi ,barea and ,kunama1 their annual festival of the dead1 ii4 #ff ,barley forced for festival1 i4 #bdj1 #bda1 #bdb1 #bdd1 #bea sq4 ---- and wheat discovered by ,isis1 ii4 #aaf ,barotse1 a ,bantu tribe of the ,zambesi1 their belief in a supreme god ,niambe1 ii4 #aic2 their worship of dead kings1 #aid sq4 ,barren women resort to graves in order to get children1 i4 #ij2 entice souls of dead children to them1 #id ,barrenness of women cured by passing through holed stone1 i4 #cf1 with n4 #d2 removed by serpent1 #hf2 children murdered as a remedy for1 #ie ,barrows of ,halfdan1 ii4 #ajj ,barsom1 bundle of twigs used by ,parsee priests1 i4 #aia n4 #b ,barth1 ,h41 on sculptures at ,boghaz,keui1 i4 #acc n4 #a ,basil1 pots of1 on ,st4 ,john's ,day in ,sicily1 i4 #bde ,basuto chiefs buried secretly1 ii4 #ajd ,basutos1 worship of the dead among the1 ii4 #agi sq4 ,bataks of ,sumatra1 their theory of earthquakes1 i4 #aii sq4 ,batara-guru1 the ,batak creator1 i4 #aii sq4 ,bath in river at the rites of ,cybele1 i4 #bgc1 #bgd n42 of bull's blood in the rites of ,attis1 #bgd sqq42 of image of ,cybele perhaps a rain-charm1 #bhj ---- of ,aphrodite1 i4 #bhj ---- of ,demeter1 i4 #bhj ---- of ,hera in the river ,burrha1 i4 #bhj2 in the spring of ,canathus1 #bhj ,bathing on ,st4 ,john's ,day or ,eve 7,midsummer ,day or ,eve71 i4 #bdf sqq42 pagan origin of the custom1 #bdi ,baths of ,hercules1 i4 #bab ---- of ,solomon in ,moab1 i4 #bae ,batoo ,bedano1 an earthquake god1 i4 #bjb ,battle1 purificatory ceremonies after a1 ii4 #bea sq4 ---- of the gods and giants1 i4 #aeg ,baudissin1 ,w4 ,w4 ,graf von1 on ,tammuz and ,adonis1 i4 #f n4 #a2 on ,adonis as the personification of the spring vegetation1 #bbh n4 #f2 on summer festival of ,adonis1 #bcb n4 ,bavaria1 gardens of ,adonis in1 i4 #bdd ,bawenda1 the1 of ,south ,africa1 the positions of their villages hidden1 ii4 #bea ,bearded ,venus1 in ,cyprus1 i4 #afe1 ii4 #bei n4 #c ,beaufort1 ,f41 on perpetual flame in ,lycia1 i4 #bbb n4 ,bechuana ritual at founding a new town1 ii4 #bdi ,bechuanas1 their sacrifice of a blind bull on various occasions1 ii4 #bdi1 #bej sq4 ,bede1 on the feast of ,all ,saints1 ii4 #hc ,beech1 ,m4 ,w4 ,h41 on serpent-worship1 i4 #he ,beena marriage in ,ceylon1 ii4 #bae ,begbie1 ,general1 i4 #fb n4 ,bel or ,marduk at ,babylon1 i4 #ga ,belgium1 feast of ,all ,souls in1 ii4 #gj ,bellerophon and ,pegasus1 i4 #cjb n4 #d ,bellona and ,mars1 ii4 #bca ,ben-hadad1 king of ,damascus1 i4 #ae ,bendall1 ,professor ,c41 i4 #bbi n4 #a ,benefit of clergy1 i4 #fh ,bengal1 the ,oraons and ,mundas of1 i4 #df1 #bdj ,benin1 human victims crucified at1 i4 #bid n4 #c ,bent1 ,j4 ,theodore1 discovers ruins of ,olba1 i4 #aea2 identifies site of ,hieropolis-,castabala1 #afh n4 #a ,berecynthia1 title of ,cybele1 i4 #bgi n4 #d ,berenice and ,ptolemy1 annual festival in their honour1 ii4 #ce n4 #a ,bes1 ,egyptian god1 i4 #aah n4 #a ,bethlehem1 worship of ,adonis at1 i4 #beg sqq42 fertility of the neighbourhood1 #beg n4 #c2 the ,star of1 #bei ,betsileo of ,madagascar1 their belief in serpents as reincarnations of the dead1 i4 #hc ,bghais1 a ,karen tribe of ,burma1 their annual festival of the dead1 ii4 #fj sq4 ,bhdon1 ,indian month1 i4 #bdc ,bharbhunjas1 of the ,central ,provinces1 ,india1 marriage custom of the1 ii4 #bfb ,bharias1 of the ,central ,provinces1 ,india1 exchange of costume between men and women at marriage among the1 ii4 #bfj sq4 ,bhujariya1 festival in the ,central ,provinces of ,india1 i4 #bdb ,bilaspore1 infant burial in1 i4 #id sq42 annual festival of the dead in1 ii4 #fj ,bion on the scarlet anemone1 i4 #bbf n4 #a ,bird1 soul of a tree in a1 ii4 #aaa n4 #a ---- called 8the soul of ,osiris10 ii4 #aaj ,birds burnt in honour of ,artemis1 i4 #abf n4 #b2 white1 souls of dead kings incarnate in1 ii4 #afb ,birks1 ,rev4 ,e4 ,b41 on harvest custom at ,orwell1 i4 #bcg n4 #d ,birth1 new1 through blood in rites of ,attis1 i4 #bgd sq42 of ,egyptian kings at the ,sed festival1 ii4 #aec1 #aee sq4 ,birthday of the ,sun1 the twenty-fifth of ,december1 i4 #cjc sqq4 ,bisa chiefs reincarnated in pythons1 ii4 #aic ,bishnois of the ,punjaub1 infant burial among the1 i4 #id ,bithynians invoke ,attis1 i4 #bhb ,black-snake clan1 i4 #ajj ,blay1 men's clubhouse in the ,pelew ,islands1 ii4 #bfe ,blekinge1 province of ,sweden1 ,midsummer custom in1 i4 #bea ,blind bull sacrificed at the foundation of a town1 ii4 #bdi2 sacrificed before an army going to war1 #bej ,blood1 bath of bull's1 in the rites of ,attis1 i4 #bgd sqq42 remission of sins through the shedding of1 #bii2 used in expiation for homicide1 #bii n4 #b2 of pig used in exorcism and purification1 #bii n4 #b2 not to be shed in certain sacrifices1 ii4 #bbb n4 #b ,blood1 the ,day of1 in the festival of ,attis1 i4 #bfh1 #bhe ,blowing of ,trumpets in the festival of ,attis1 i4 #bfh ,blue ,spring1 the1 at ,syracuse1 i4 #bac n4 #a ,boar1 ,attis killed by a1 i4 #bfd ,bocage of ,normandy1 rule as to the clipping of wool in the1 ii4 #acd n4 #c ,bodies of the dead1 magical uses made of the1 ii4 #ajj sqq42 guarded against mutilation1 #ajc2 thought to be endowed with magical powers1 #ajc1 #ajd sq4 ,bodroum in ,cilicia1 ruins of1 i4 #afg ,boghaz-,keui1 ,hittite capital1 excavations of ,h4 ,winckler at1 i4 #abe n42 situation and remains1 #abh sqq42 the gods of1 #abh sqq42 rock-hewn sculptures at1 #abi sqq4 ,bohemia1 ,may-pole or ,midsummer-tree in1 i4 #bej2 feast of ,all ,souls in1 ii4 #gb sq4 ,bolivia1 the ,chiriguanos ,indians of1 ii4 #adc n4 #d1 #ade ,boloki1 or ,bangala1 of the ,upper ,congo1 their ceremonies at the new moon1 ii4 #adc2 attempt to deceive spirit of disease among the1 #bfb ,bones of the dead used in rain-making ceremonies1 i4 #bb2 of dead kings carried off or destroyed by enemies1 ii4 #ajc sq4 ----1 fossil1 source of myths about giants1 i4 #aeg sq4 ,bonfire on ,st4 ,john's ,eve1 dances round it1 i4 #bde ,book of the ,dead1 ii4 #ac ,bor1 the ancient ,tyana1 ,hittite monument at1 i4 #abb n4 #a ,borneo1 custom of head-hunting in1 i4 #bid sqq42 effeminate sorcerers in1 ii4 #bec1 #bef ,bosanquet1 ,professor ,r4 ,c41 on the ,four-handed ,apollo1 ii4 #bej n4 #b ,bosman1 ,w41 on serpent-worship1 i4 #fg ,bouche1 ,abb1 on ,west ,african priestesses1 i4 #ff n4 #c1 #fi ,boys of living parents in ritual1 ii4 #bcf sqq42 dressed as girls to avert the ,evil ,eye1 #bfj2 marriage customs to ensure the birth of1 #bfb ,brahman marriage in ,southern ,india1 bride dressed as a boy at1 ii4 #bfj ,brazil1 the ,apinagos ,indians of1 ii4 #ade sqq4 ,brazilian ,indians1 their belief in the noxious influence of the moon on children1 ii4 #adh ,bread1 fast from1 in mourning for ,attis1 i4 #bgb ,breasted1 ,professor ,j4 ,h41 on the eye of ,horus1 ii4 #aba n4 #c2 on ,amenophis ,,iv41 #abc n4 #a2 on the ,sed festival1 #aef n4 #a ,breath not to defile sacred flame1 i4 #aia ,brethren of the ,ploughed ,fields 7,fratres ,arvales71 a ,roman college of priests1 ii4 #bci4 ,see also ,arval ,brethren 8,bride0 of the ,nile1 ii4 #ch ---- and ,bridegroom at ,midsummer in ,sweden1 i4 #bea ,bridegroom disfigured in order to avert the evil eye1 ii4 #bfa ,british ,columbia1 the ,indians of1 respect the animals and plants which they eat1 ii4 #dd ,brittany1 feast of ,all ,souls in1 ii4 #fi2 belief as to warts and the moon in1 #adi ,bromo1 volcano in ,java1 worshipped1 i4 #bbj sq4 ,brother of a god1 i4 #ea2 dead elder1 worshipped1 ii4 #age ,brothers and sisters1 marriages of1 in royal families1 i4 #dd2 in ancient ,egypt1 ii4 #bad sqq42 their intention to keep the property in the family1 #bae sq4 ,brown1 ,a4 ,r41 on the beliefs of the ,west ,australian aborigines as to the causes of childbirth1 i4 #ajd sqq4 ,brown1 ,dr4 ,george1 on snakes as reincarnations of chiefs1 i4 #hd ,bruges1 feast of ,all ,souls in1 ii4 #gj ,brugsch1 ,h41 on ,egyptian names for a year1 ii4 #bf n4 #a2 on the ,sothic period1 #cg n42 on the grave of ,osiris at ,philae1 #aaa2 on ,isis as a personified corn-field1 #aag ,buddha and ,buddhism1 ii4 #aei ,buddhism1 spiritual declension of1 i4 #caj sq4 ,budge1 ,dr4 ,e4 ,a4 ,wallis1 on goddess ,net1 i4 #bhb n42 on an ,egyptian funeral rite1 ii4 #ae n4 #b2 on ,isis1 #aae sq42 on the nature of ,osiris1 #abf n4 #b2 on the solar theory of ,osiris1 #aca n4 #c2 on the historical reality of ,osiris1 #afj n4 #a2 on ,khenti-,amenti1 #aih n4 #b ,buduna tribe of ,west ,australia1 their beliefs as to the birth of children1 i4 #ajd sq4 ,bugis of ,south ,celebes1 effeminate priests or sorcerers among the1 ii4 #bec sq4 ,bulgaria1 marriage customs in1 ii4 #bdf ,bull as emblem of generative force1 i4 #abc2 worshipped by the ,hittites1 #abc1 #acb2 emblem of ,hittite thunder-god1 #acd sqq42 ,hittite god standing on a1 #ace2 as emblem of a thunder-god1 #acf2 as symbol of thunder and fertility1 #afc sq42 the emblem of the ,father ,god1 #afd2 worshipped at ,euyuk1 #afd2 testicles of1 used in rites of ,cybele and ,attis1 #bgf2 sacrificed at ,egyptian funeral1 ii4 #ae2 white1 soul of dead king incarnate in a1 #afd2 sacrificed to prolong the life of a king1 #bbb2 sacrificed to ,zeus1 the ,saviour of the ,city1 #bch2 blinded and sacrificed at the foundation of a town1 #bdi ,bull's blood1 bath of1 in the rites of ,attis1 i4 #bgd sq4 ---- hide cut in strips and pegged down round the site of a new town1 ii4 #bdi2 bride seated on a1 #bdf ---- skin1 body of the dead placed in a1 ii4 #ae n4 #b ,bulls1 husband-god at ,hierapolis seated on1 i4 #afc ---- sacrificed at caves of ,pluto1 i4 #bjf2 sacrificed to ,persephone1 #bac n4 #a2 sacrificed to dead chiefs1 ii4 #aia ,burial at cross-roads1 i4 #ic n4 #a ---- of infants to ensure their rebirth1 i4 #ia1 #ic sqq42 at ,gezer1 #ajh sq42 of ,osiris in his rites1 ii4 #hh ,burma1 the ,bghais of1 ii4 #fj ,burmese1 their conduct during an earthquake1 i4 #bja ,burne1 ,miss ,c4 ,s41 and ,miss ,g4 ,f4 ,jackson on 8,souling ,day0 in ,shropshire1 ii4 #gh sq4 ,burning of ,melcarth1 i4 #aaj sqq42 of ,sandan1 #aag sqq42 of ,cilician gods1 #agj sq42 of ,sardanapalus1 #agb sqq42 of ,croesus1 #agd sqq42 of a god1 #ahh sq4 ,burnings for dead kings of ,judah1 i4 #agg sq42 for dead ,jewish ,rabbis at ,meiron1 #agh ,burns1 ,robert1 on ,john ,barleycorn1 i4 #bcj sq4 ,burnt alive1 apotheosis by being1 i4 #agi sq4 ---- ,land of ,lydia1 i4 #aic sq4 ,burrha1 river1 ,hera's bath in the1 i4 #bhj ,buru1 ,east ,indian island1 use of oil as a charm in1 i4 #ba n4 #b ,busiris1 backbone of ,osiris at1 ii4 #aa2 specially associated with ,osiris1 #ah2 the ritual of1 #hf2 rites of ,osiris at1 #hg sq42 festival of ,osiris in the month of ,khoiak at1 #ajh2 temple of ,usirniri at1 #aea ,busiro1 the district containing the graves and temples of the kings of ,uganda1 ii4 #afh1 #afi1 #bbd ,bustard totem1 i4 #ajd ,buto1 city in ,egypt1 ii4 #aj ,butterflies1 soul of a dead king incarnate in1 ii4 #afd ,byblus1 ,adonis at1 i4 #ac sqq42 the kings of1 #ad sqq42 mourning for ,adonis at1 #ch2 religious prostitution at1 #eh2 inspired prophets at1 #ge sq42 festival of ,adonis at1 #bbe2 ,osiris and ,isis at1 ii4 #i2 the queen of1 #i2 ,osiris associated with1 #bb sq41 #abg2 its relation to ,egypt1 #abg n4 #a ,byrsa1 origin of the name1 ii4 #bej ,cadmus turned into a snake1 i4 #hf sq42 perhaps personated by the ,laurel-bearer at ,thebes1 ii4 #bda ----1 ,mount1 i4 #bjg ,cadys1 a ,lydian1 i4 #ahc ,caeculus1 son of the fire-god ,vulcan1 ii4 #bce ,caesar introduces the ,julian calendar1 ii4 #cg2 as to ,german observation of the moon1 #ada ,caffre purificatory ceremonies after a battle1 ii4 #bea sq4 ,cairo1 ceremony of cutting the dams at1 ii4 #ch1 #ci sq4 ,calabar district1 heads of chiefs buried secretly in the1 ii4 #ajd ,calabria1 ,easter custom in1 i4 #bed ,calauria1 ,poseidon worshipped in1 i4 #bjc n4 #b ,calendar1 the natural1 ii4 #be ----1 the ,alexandrian1 used by ,plutarch1 ii4 #hd ----1 the ,coptic1 ii4 #f n4 #c ----1 the ,egyptian1 ii4 #bd sqq42 date of its introduction1 #cf n4 #b ---- of the ,egyptian farmer1 ii4 #cj sqq4 ---- of ,esne1 ii4 #di sq4 ---- of the ,indians of ,yucatan1 ii4 #bh n4 ----1 the ,julian1 ii4 #ic n4 #a ---- of the ancient ,mexicans1 its mode of intercalation1 ii4 #bh n4 #c ---- of ,philocalus1 i4 #cjc n4 #b1 #cjd n4 #c1 ii4 #ie n4 #a ,calendars1 the ,roman ,rustic1 ii4 #ie n4 #a ,california1 the ,karok ,indians of1 ii4 #dg2 the ,indians of1 their annual festivals of the dead1 #eb sq4 ,californian ,indians eat pine nuts1 i4 #bgh n4 #b2 their notion that the owl is the guardian of the 8,california big tree10 ii4 #aaa n4 #a ,callaway1 ,rev4 ,henry1 on the worship of the dead among the ,zulus1 ii4 #ahd sq4 ,callirrhoe1 the springs of1 in ,moab1 i4 #bad sqq4 ,calpurnius ,piso1 ,l41 on the wife of ,vulcan1 ii4 #bcb sq4 ,calycadnus ,river1 in ,cilicia1 i4 #afg n4 #b ,camasene and ,janus1 ii4 #bce n4 #f ,cambodia1 annual festival of the dead in1 ii4 #fa sq4 ,cambridge1 personal relics of ,kibuka1 the war-god of the ,baganda1 preserved at1 ii4 #aig ,cambyses1 king of ,persia1 his treatment of ,amasis1 i4 #agf n4 #b ,cameroon negroes1 expiation for homicide among the1 i4 #bii n4 #b ,camul1 custom as to hospitality in1 i4 #ci n4 #c ,canaanite kings of ,jerusalem1 i4 #ag ,canathus1 ,hera's annual bath in the spring of1 i4 #bhj ,candaules1 king of ,lydia1 i4 #ahb1 #ahc ,canicular year1 a ,sothic period1 ii4 #cf n4 #b ,canopic decree1 ii4 #cd n4 #a1 #cg n41 #hh n4 #b ,canopus1 the decree of1 ii4 #bg ,capaneus and ,evadne1 i4 #agg n4 #c ,cape ,bedford in ,queensland1 belief of the natives as to the birth of children1 i4 #ajb ,capital punishment among some peoples originally a sacrifice1 i4 #bij n4 #b ,capitol at ,rome1 ceremonies at the rebuilding of the1 ii4 #bdd ,cappadocia1 volcanic region of1 i4 #ahi sqq42 fire-worship in1 #aia sq4 ,car ,nicobar1 exorcism in1 i4 #bii n4 #b ,carchemish1 ,hittite capital on ,euphrates1 i4 #abc1 #acg n4 #b1 #ach n4 ,carchi1 a province of ,ecuador1 ,all ,souls' ,day in1 ii4 #hj ,caria1 ,zeus ,labrandeus in1 i4 #ahb2 poisonous vapours in1 #bje sq4 ,carians1 their mourning for ,osiris1 ii4 #hf n4 #a ,caribs worshipped the moon in preference to the sun1 ii4 #ach ,carlyle1 ,thomas1 on the execution of the astronomer ,bailly1 i4 #bbi n4 #a ,carna and ,janus1 ii4 #bce n4 #f ,carnae1 temples at1 ii4 #abd2 the sculptures at1 #aed ,carnival at ,rome in the rites of ,attis1 i4 #bgc ---- custom in ,thracian villages1 ii4 #ii sq4 ,carpini1 de ,plano1 on funeral customs of the ,mongols1 i4 #bic ,carthage1 legend and worship of ,dido at1 i4 #aac sq42 ,hamilcar worshipped at1 #aaf2 the suffetes of1 #aaf n4 #a2 rites of ,cybele at1 #bgd n42 the effeminate priests of the ,great ,mother at1 #bih2 legend as to the foundation of1 ii4 #bej ,casalis1 ,e41 on serpent-worship1 i4 #hd2 on the worship of the dead among the ,basutos1 ii4 #agi sq4 ,castabala in ,cappadocia1 i4 #afh ---- in ,cilicia1 worship of ,perasian ,artemis at1 i4 #aae1 #afg sqq4 ,castelnau1 ,f4 de1 on the reverence of the ,apinagos for the moon1 ii4 #adf sq4 ,castiglione a ,casauria1 in the ,abruzzi1 ,midsummer custom at1 i4 #bdf ,castor's tune1 i4 #aif n4 #c ,castration of ,cronus and ,uranus1 i4 #bhc2 of sky-god1 suggested explanation of1 #bhc2 of priests1 suggested explanation of1 #bhc sq4 ,catafalque burnt at funeral of king of ,siam1 i4 #agi ,catania in ,sicily1 the vineyards of1 i4 #aid2 gardens of ,adonis at1 #bde ,catholic ,church1 the ritual of the1 i4 #ed2 ceremonies on ,good ,friday in the1 #bed1 #bee sq4 ,cato1 i4 #dc ,catullus on self-mutilation of a priest of ,attis1 i4 #bgj ,caucasus1 the ,albanians of the1 i4 #gc2 the ,chewsurs of the1 ii4 #fe ,cauldron1 the magical1 which makes the old young again1 i4 #aha ,caverns of ,demeter1 i4 #hh ,caves1 limestone1 i4 #aeb2 in ,semitic religion1 #afi n4 #c ,cecrops1 father of ,agraulus1 i4 #ade ,cedar forests of ,cilicia1 i4 #adi1 #aej n4 #a ---- sprung from the body of ,osiris1 ii4 #aaj ---- -tree god1 ,osiris interpreted as a1 ii4 #aji n4 #a ,celaenae1 skin of ,marsyas shown at1 i4 #bhh ,celebes1 conduct of the inhabitants in an earthquake1 i4 #bjj ----1 ,central1 the ,toradjas of1 ii4 #cc ----1 ,southern1 marriage custom in1 ii4 #bfj ,celenderis in ,cilicia1 i4 #da ,celtic year reckoned from ,november #ast1 ii4 #ha ,censorinus1 on the date of the rising of ,sirius1 ii4 #cd n4 #a ,central ,provinces of ,india1 gardens of ,adonis in the1 i4 #bdb sq4 ,ceos1 the rising of ,sirius observed in1 ii4 #ce n4 #a2 rule as to the pollution of death in1 #bbg ,cereals cultivated in ancient ,egypt1 ii4 #cj ,ceremonies1 magical1 for the regulation of the seasons1 i4 #c sqq4 ,ceres married to ,orcus1 ii4 #bca ,ceylon1 beena marriage in1 ii4 #bae ,chadwick1 ,professor ,h4 ,m41 ii4 #ha n4 #c2 on the dismemberment of ,halfdan the ,black1 #ajj n4 #b2 on a priest dressed as a woman1 #bei n4 #b ,change in date of ,egyptian festivals with the adoption of the fixed ,alexandrian year1 ii4 #ib sqq4 ,chants1 plaintive1 of corn-reapers in antiquity1 ii4 #de sq4 ,charlemagne compared to ,osiris1 ii4 #aii ,charm1 to protect a town1 ii4 #bdi sqq4 ,charon1 places of1 i4 #bjd1 #bje ,charonia1 places of ,charon1 i4 #bjd ,chastity1 ceremonial1 i4 #dc2 ordeal of1 #aae n4 #b ,chent-,ament 7,khenti-,amenti71 title of ,osiris1 ii4 #hg ,chephren1 ,king of ,egypt1 his statue1 ii4 #ba sq4 ,cherokee ,indians1 their myth of the ,old ,woman of the corn1 ii4 #df sq42 their lamentations after 8the first working of the corn10 #dg ,cheshire1 ,all ,souls' ,day in1 ii4 #gi ,chewsurs of the ,caucasus1 their annual festival of the dead1 ii4 #fe ,cheyne1 ,t4 ,k41 on lament for kings of ,judah1 i4 #bj n4 #b ,chief1 ancestral1 reincarnate in snakes1 i4 #hd ,chiefs in the ,pelew ,islands1 custom of slaying1 ii4 #bff sqq4 ----1 dead1 worshipped1 ii4 #age1 #agf1 #agg1 #agi1 #aha sq41 #ahg2 thought to control the rain1 #ahh2 human sacrifices to1 #aia2 spirits of1 prophesy through living men and women1 #aib sq4 8,child-stones10 where souls of dead await rebirth1 i4 #ajj ,childbirth1 primitive ignorance of the causes of1 i4 #ajf sq4 ,childless women expect offspring from ,st4 ,george1 i4 #gh2 resort to ,baths of ,solomon1 #gh2 receive offspring from serpent1 #hf2 resort to graves in order to secure offspring1 #if2 resort to hot springs in ,syria1 #bac sqq4 ,children bestowed by saints1 i4 #gh sq42 given by serpent1 #hf2 murdered that their souls may be reborn in barren women1 #ie2 sacrificed to volcano in ,siao1 #bai2 sacrificed at irrigation channels1 ii4 #ch2 sacrificed by the ,mexicans for the maize1 #ajg2 presented to the moon1 #add sqq4 ---- of ,god1 i4 #fh ---- of living parents in ritual1 ii4 #bcf sqq42 apparently thought to be endowed with more vitality than others1 #bdg sq4 ,chili1 earthquakes in1 i4 #bjb ,chimaera1 ,mount1 in ,lycia1 perpetual fire on1 i4 #bba ,china1 funeral of emperor of1 i4 #bid ,chinese author on disturbance of earth-spirits by agriculture1 i4 #hi ---- character compared to that of the ancient ,egyptians1 ii4 #bah ,chios1 men sacrificed to ,dionysus in1 ii4 #ih sq4 ,chiriguanos ,indians of ,bolivia1 their address to the sun1 ii4 #adc n4 #d ,chiriqui1 volcano1 i4 #aha ,chittim 7,citium7 in ,cyprus1 i4 #ca ,chnum of ,elephantine identified with the sun1 ii4 #abc ,choctaws1 their annual festival of the dead1 ii4 #ec sq4 ,christ crucified on ,march #beth1 tradition1 i4 #cjf ,christian1 ,f4 ,w41 on the prostitution of unmarried girls in ,yap1 ii4 #bfe sq4 ,christian festivals displace heathen festivals1 i4 #cjh ,christianity and paganism1 their resemblances explained as diabolical counterfeits1 i4 #cjb1 #cji sq4 ,christians and pagans1 their controversy as to ,easter1 i4 #cji sq4 ,christmas1 festival of1 borrowed from the ,mithraic religion1 i4 #cjb sqq42 the heathen origin of1 #cje ,chu-en-aten1 name assumed by ,king ,amenophis ,,iv41 ii4 #abd ,chukchees of ,north-,eastern ,asia1 effeminate sorcerers among the1 ii4 #bef sq4 ,cicero at ,cybistra1 i4 #abb n4 #c2 corresponds with ,cilician king1 #ade n4 #b ,cilicia1 male deity of1 assimilated to ,zeus1 i4 #aah sq42 kings of1 their affinity to ,sandan1 #add2 the ,assyrians in1 #agc ----1 ,western or ,rugged1 described1 i4 #adh sqq42 fossils of1 #aeb sq4 ,cilician deity assimilated to ,zeus1 i4 #add sqq41 #adh1 #aeb ---- ,gates1 pass of the1 i4 #abj ---- goddesses1 i4 #afa sqq4 ---- gods1 the burning of1 i4 #agj sq4 ---- pirates1 i4 #adi sq4 ---- priests1 names of1 i4 #add ,cincius ,alimentus1 ,l41 on ,maia as the wife of ,vulcan1 ii4 #bcb ,cinyrads1 dynasty of the1 i4 #da sqq4 ,cinyras1 the father of ,adonis1 i4 #ac1 #ad1 #di2 king of ,byblus1 #bg2 founds sanctuary of ,astarte1 #bh2 said to have instituted religious prostitution1 #da1 #ej2 his daughters1 #da1 #ej2 his riches1 #db2 his incest1 #dc2 wooed by ,aphrodite1 #dh sq42 meaning of the name1 #eb2 the friend of ,apollo1 #ed2 legends of his death1 #ee ,ciotat in ,provence1 bathing at ,midsummer at1 i4 #bdh ,circumcision1 exchange of dress between men and women at1 ii4 #bfc ,citium 7,chittim71 in ,cyprus1 i4 #ca1 #ej ,civilization1 ancient1 undermined by ,oriental religions and other causes1 i4 #bii sqq4 ,claudianus1 ,lucius ,minius1 i4 #afd ,claudius1 the ,emperor1 and the rites of ,attis1 i4 #bff ,claudius ,gothicus1 the ,emperor1 i4 #bff n4 #b ,clavigero1 on the ,mexican calendar1 ii4 #bh n4 ,cleomenes1 ,king of ,sparta1 and serpents1 i4 #hg ,cleon of ,magnesia at ,gades1 i4 #aac ,climatic and geographical conditions1 their effect on national character1 ii4 #bag ,clymenus1 king of ,arcadia1 his incest1 i4 #dd n4 #a ,cnossus in ,crete1 prehistoric palace at1 i4 #cd ,cochinchina1 annual festival of the dead in1 ii4 #fe ,cock as emblem of a priest of ,attis1 i4 #bgi ,codrington1 ,dr4 ,r4 ,h41 on mother-kin in ,melanesia1 ii4 #baa ,coimbatore1 dancing-girls at1 i4 #fb ,coincidence between the ,christian and the heathen festivals of the divine death and resurrection1 i4 #cjh sq4 ,cologne1 ,petrarch at1 on ,st4 ,john's ,eve1 i4 #bdg sq4 ,colombia1 rule as to the felling of timber in1 ii4 #acf ,comana1 in ,cappadocia1 i4 #acf n4 #a ---- in ,pontus1 worship of goddess ,ma at1 i4 #ci2 swine not allowed to enter1 #bfe n4 #a ----1 the two cities1 i4 #afh n4 #f ,commemoration of the ,dead at ,athens1 i4 #bcd ,commodus1 conspiracy against1 i4 #bgc2 addicted to the worship of ,isis1 ii4 #aah ,communal rights over women1 i4 #dj1 #fa n4 ,compromise of ,christianity with paganism1 parallel with ,buddhism1 i4 #caj sqq4 ,conception1 supposed1 without sexual intercourse1 i4 #ia1 #ic n4 #b1 #bfd2 in women supposed to be caused by food1 #if1 #ajb1 #ajc1 #ajd1 #aje4 ,see also ,impregnation ,conceptional animals and plants as causes of pregnancy in women1 i4 #ig sq41 #ajd sq4 ,concubines1 human1 of the god ,ammon1 i4 #gb ,conder1 ,c4 ,r41 on 8holy men0 in ,syria1 i4 #gg n4 #d2 on turning money at the new moon1 ii4 #adi n4 #b ,condylea in ,arcadia1 sacred grove of ,artemis at1 i4 #bia ,cone1 image of ,astarte1 i4 #ad ,cones as emblems of a goddess1 i4 #cd sqq42 votive1 found in ,babylonia1 #ce n4 #e ,confession of the dead1 the ,egyptian1 ii4 #ac sq4 ,confucianism1 ii4 #afj ,congo1 burial of infants on the1 i4 #ia2 priest dressed as a woman on the1 ii4 #bed sq4 ,conibos ,indians of the ,ucayali ,river1 their theory of earthquakes1 i4 #aih ,conical stone as divine emblem1 i4 #afe1 #aff ,constantine destroys temple of ,astarte1 i4 #bh2 suppresses sacred prostitution1 #cg2 removes standard cubit from the ,serapeum1 ii4 #baf sq4 ,consus and ,ops1 ii4 #bcc n4 #f ,contest for the throne of ,egypt1 traditions of a1 ii4 #ag sq4 ,cook1 ,a4 ,b41 i4 #di n4 #f2 on name of priest of ,corycian ,zeus1 #aee n4 #a2 on the death of ,romulus1 ii4 #ih n4 #b2 on the festival of ,laurel-bearing at ,thebes1 #bda n4 #c2 on traces of mother-kin in the myth and ritual of ,hercules1 #bei n4 #d ,coomassie1 in ,ashantee1 i4 #bja ,copenhagen1 bathing on ,st4 ,john's ,eve at1 i4 #bdh ,coptic calendar1 ii4 #f n4 #c ,corea1 dance of eunuchs in1 i4 #bgj n4 #b ,coreans1 their ceremony on the fifteenth day of the moon1 ii4 #adc ,corn sprouting from the dead body of ,osiris1 ii4 #hi2 water thrown on the last corn cut1 a rain-charm1 i4 #bcg sq4 ---- and grapes1 symbols of the god of ,tarsus1 i4 #aai1 #adc2 of the god of ,ibreez1 #aba2 figured with double-headed axe on ,lydian coin1 #ahc ---- and vine1 emblems of the gods of ,tarsus and ,ibreez1 i4 #afj sq4 ---- -god1 ,adonis as a1 i4 #bcj sqq42 ,attis as a1 #bgi2 mourned at midsummer1 ii4 #cd2 ,osiris as a1 #hi sqq41 #if sqq4 ---- -reaping in ,egypt1 ,palestine1 and ,greece1 date of the1 i4 #bca n4 #c ---- -sieve1 severed limbs of ,osiris placed on a1 ii4 #ig ---- -spirit1 ,tammuz or ,adonis as a1 i4 #bcj sqq42 propitiation of the1 perhaps fused with a worship of the dead1 #bcc sqq42 represented as a dead old man1 ii4 #dh1 #if2 represented by human victims1 #ig1 #ajf sq4 ---- -stuffed effigies of ,osiris buried with the dead as a symbol of resurrection1 ii4 #ij sq41 #aad ---- -wreaths as first-fruits1 i4 #dc2 worn by ,arval ,brethren1 i4 #dd n4 ,coronation1 human sacrifices to prolong a king's life at his1 ii4 #bbc ,corycian cave1 priests of ,zeus at the1 i4 #ade2 the god of the1 #aeb sqq42 described1 #aec sq42 saffron at the1 #ahg2 name perhaps derived from crocus1 #ahg ,corycus in ,cilicia1 ruins of1 i4 #aec ,cos1 traces of mother-kin in1 ii4 #bei2 ,sacred ,marriage in1 #bei n4 #d2 bridegroom dressed as woman in1 #bfj ,cosenza in ,calabria1 ,easter custom at1 i4 #bed ,cotys1 king of ,lydia1 i4 #ahg ,cow1 image of1 in the rites of ,osiris1 ii4 #ej1 #hd2 ,isis represented with the head of a1 #ej2 thought to be impregnated by moonshine1 #acj sq4 ---- goddess ,shenty1 ii4 #hh ,cows sacred to ,isis1 ii4 #ej ,creation of the world thought to be annually repeated1 i4 #bhd ,crescent-shaped chest in the rites of ,osiris1 ii4 #he1 #acj ,crests of the ,cilician pirates1 i4 #adi ,crete1 sacred trees and pillars in1 i4 #ajg n4 #b ,crimea1 the ,taurians of the1 i4 #bid ,crocodile-shaped hero1 i4 #aci n4 #a ,croesus1 king of ,lydia1 captures ,pteria1 i4 #abh2 the burning of1 #agd sqq41 #agi2 his burnt offerings to ,apollo at ,delphi1 #ahj n4 #a2 dedicates golden lion at ,delphi1 #ahd2 his son ,atys1 #bhf ,cronion1 a ,greek month1 ii4 #bch4 ,cronus1 identified with ,phoenician ,el1 i4 #aff2 castrates his father ,uranus and is castrated by his son ,zeus1 #bhc2 name applied to winter1 ii4 #da ,crook and scourge or flail1 the emblems of ,osiris1 ii4 #ajh1 #aec1 compare #bj ,crooke1 ,w41 on sacred dancing-girls1 i4 #fe n4 #a2 on ,mohammedan saints1 #gh n4 #b2 on infant burial1 #ic sq42 on the custom of the ,false ,bride1 ii4 #bfb n4 #b ,crops dependent on serpent-god1 i4 #fg2 human victims sacrificed for the1 #bij sq4 ,cross-roads1 burial at1 i4 #ic n4 #a ,crown-wearer1 priest of ,hercules at ,tarsus1 i4 #adc ,crowns as amulets1 ii4 #bdb sq42 laid aside in mourning1 etc41 #bdc n4 #b ---- of ,egypt1 the ,white and the ,red1 ii4 #ba n4 #a ,crucifixion of ,christ1 tradition as to the date of1 i4 #cjf ---- of human victims at ,benin1 i4 #bid n4 #c2 gentile1 at the spring equinox1 #cjg n4 ,crux ansata1 the ,egyptian symbol of life1 ii4 #hi ,cubit1 the standard1 kept in the temple of ,serapis1 ii4 #bag ,cultivation of staple food in the hands of women 7,pelew ,islands71 ii4 #bjf sq4 ,cumont1 ,professor ,franz1 on the taurobolium1 i4 #bge n4 #a2 on the ,nativity of the ,sun1 #cjc n4 #c2 as to the parallel between ,easter and the rites of ,attis1 #caj n4 #a ,customs of the ,pelew ,islanders1 ii4 #bec sqq41 #bff sqq4 ,cuthar1 father of ,adonis1 i4 #ac n4 #b ,cuttings for the dead1 i4 #bfh ,cyaxares1 king of the ,medes1 i4 #acc n41 #agd ,cybele1 the image of1 i4 #ce n4 #c2 her cymbals and tambourines1 #ed2 her lions and turreted crown1 #acg2 priests of1 called ,attis1 #adj2 the ,mother of the ,gods1 #bfc2 her love for ,attis1 #bfc1 #bhb2 her worship adopted by the ,romans1 #bfe2 sacrifice of virility to image of1 #bfh2 subterranean chambers of1 #bfh2 orgiastic rites of1 #bgh2 a goddess of fertility1 #bgi2 worshipped in ,gaul1 #bgi2 fasts observed by the worshippers of1 #bhj2 a friend of ,marsyas1 #bhh2 effeminate priests of1 ii4 #beg1 #beh ,cybistra in ,cappadocia1 i4 #abj1 #abb1 #abd ,cymbal1 drinking out of a1 i4 #bgd ,cymbals in religious music1 i4 #eb1 #ed ---- and tambourines in worship of ,cybele1 i4 #ed ,cynopolis1 the cemetery of1 ii4 #ij ,cypriote syllabary1 i4 #di n4 #g ,cyprus1 ,phoenicians in1 i4 #ca sq42 ,adonis in1 #ca sqq42 sacred prostitution in1 #cf1 #ej1 #ei2 ,melcarth worshipped in1 #aag2 human sacrifices in1 #ade sq42 the bearded ,venus in1 ii4 #bei n4 #c ,cyril of ,alexandria on the festival of ,adonis at ,alexandria1 i4 #bbd n4 #b ,cyrus and ,croesus1 i4 #agd sqq4 ,cyzicus1 worship of the ,placianian ,mother at1 i4 #bgd n4 ,dacia1 hot springs in1 i4 #bac ,dacotas1 their theory of the waning moon1 ii4 #acj ,dad pillar4 ,see ,ded pillar ,dahomans1 their annual festival of the dead1 ii4 #ff ,dahomey1 kings of1 their human sacrifices1 ii4 #ig n4 #g4 ,dairyman1 sacred1 of the ,todas1 his custom as to the pollution of death1 ii4 #bbh2 bound to live apart from his wife1 #bbi ,dalisandos in ,isauria1 inscriptions at1 ii4 #bac n4 #a ,damascus1 ,aramean kings of1 i4 #ae ,damasen1 a giant1 i4 #ahf ,damatrius1 a ,greek month1 ii4 #di n4 #a ,dams in ,egypt1 the cutting of the1 ii4 #ca sq41 #cg sq41 #ci sq4 ,dance of eunuchs in ,corea1 i4 #bgj n4 #b2 on the ,congo1 #bga n42 of hermaphrodites in ,pegu1 #bga n42 sacred1 at the ,sed festival1 ii4 #aed2 of king before the ghosts of his ancestor1 #aib ,dances1 religious1 i4 #fa1 #fe1 #fh2 at festivals of the dead1 ii4 #eb1 #ec1 #ee1 #eh1 #ei2 at the new moon1 #adb ,dancing-girls in ,india1 harlots and wives of the gods1 i4 #fa sqq4 ,dah-gbi1 python-god1 i4 #ff ,darmesteter1 ,james1 on the ,fravashis1 ii4 #fg n4 #b2 his theory as to the date of the ,gathas1 ii4 #hd n4 ,ds1 dancing-girl1 i4 #fc ,dastarkon in ,cappadocia1 i4 #adg n4 #c ,dates forbidden to worshippers of ,cybele and ,attis1 i4 #bhj ,daughter of a god1 i4 #ea ,david1 ,king1 in relation to the old kings of ,jerusalem1 i4 #ah sq42 his conquest of ,ammon1 #ai2 his taking of a census1 #bd2 as a harper1 #eb1 #ec1 #ed ---- and ,goliath1 i4 #ai n4 #b ---- and ,saul1 i4 #ba ,davis1 ,mr4 ,r4 ,f41 on harvest custom in ,nottinghamshire1 i4 #bch n4 ,day of ,blood in rites of ,attis1 i4 #bfh1 #bhe ,de ,plano ,carpini1 on the funeral customs of the ,mongols1 i4 #bic ,dea ,dia1 a ,roman goddess of fertility1 ii4 #bci ,dead1 ,festival of the1 in ,java1 i4 #bbj2 worship of the1 perhaps fused with the propitiation of the corn-spirit1 #bcc sqq42 cuttings for the1 #bfh2 ,osiris king and judge of the1 ii4 #ac sq42 the ,egyptian1 identified with ,osiris1 #af2 annual festivals of the1 #ea sqq42 the spirits of the1 personated by living men1 #eb1 #ec1 #eh2 magical uses made of their bodies1 #ajj sqq42 worship of the1 among the ,bantu tribes of ,africa1 #agf sqq4 ,see also ,ancestral spirits ----1 reincarnation of the1 i4 #hb sqq42 in ,america1 #ia2 in ,africa1 #ia sq4 ---- kings and chiefs worshipped in ,africa1 ii4 #afj sqq42 sacrifices offered to1 #afb1 #aff sq42 incarnate in animals1 #afb1 #afc sq41 #agc2 consulted as oracles1 #afg1 #aga1 #agb1 #aie2 human sacrifices to1 #agc2 worshipped by the ,barotse1 #aid sq4 ---- men believed to beget children1 i4 #ia1 #bfd ---- ,sea1 i4 #bc ,death in the fire as an apotheosis1 i4 #agi sq42 the pollution of1 ii4 #bbg sqq4 ---- and resurrection1 annual1 of gods1 i4 #f2 of ,adonis represented in his rites1 #bbd sq42 coincidence between the pagan and the ,christian festival of the divine1 #cjh2 of ,osiris dramatically represented in his rites1 ii4 #he sq42 of ,osiris interpreted as the decay and growth of vegetation1 #abf sqq4 ,december1 the twenty-fifth of1 reckoned the winter solstice1 and the birthday of the ,sun1 i4 #cjc sqq4 ,decline of the civic virtues under the influence of ,oriental religions1 i4 #cjj sq4 ,ded or tet pillar1 the backbone of ,osiris1 ii4 #ajh sq4 ,dedicated men and women in ,africa1 i4 #fe sqq4 ,dedication of girls to the service of a temple1 i4 #fa sqq42 of children to gods1 #gi ,dee1 river1 holed stone in the1 i4 #cf n4 #d ,defoe1 ,daniel1 on the ,angel of the ,plague1 i4 #bd n4 #b ,delos1 sacred embassy to1 ii4 #bdd ,delphi1 ,apollo and the ,dragon at1 ii4 #bdj ,delphinium ,ajacis1 i4 #cad n4 #a ,demeter1 her sacred caverns1 i4 #hh2 sacred vaults of1 #bgh2 sorrowing for the descent of the ,maiden1 ii4 #da2 the month of1 #da2 mysteries of1 at ,eleusis1 #ij2 at the well1 #aaa n4 #f2 identified with ,isis1 #aag ---- and ears of corn1 i4 #aff ---- and ,poseidon1 i4 #bhj ---- and the king's son at ,eleusis1 i4 #ahj ,denderah1 inscriptions at1 ii4 #aa1 #hf sqq41 #hi1 #ia1 #acj n42 the hall of ,osiris at1 #aaj ,derceto1 goddess at ,ascalon1 i4 #cd n4 #c ,dervishes revered in ,syria1 i4 #gg n4 #d2 of ,asia ,minor1 #agj ,deucalion at ,hierapolis1 i4 #afb n4 #b ,deuteronomic redactor1 i4 #bf n4 #a ,deuteronomy1 publication of1 i4 #ah n4 #c ,deutsch-,zepling in ,transylvania1 rule as to sowing in1 ii4 #acc n4 #c ,dvads1 dancing-girl1 i4 #fc sq4 ,dvaratil1 dancing-girl1 i4 #fc ,dew1 bathing in the1 on ,midsummer ,eve or ,day1 i4 #bdf sq41 #bdh2 a daughter of ,zeus and the moon1 ii4 #acg ,diabolical counterfeits1 resemblances of paganism to ,christianity explained as1 i4 #cjb1 #cji sq4 ,diana1 a ,mother ,goddess1 i4 #de2 her sanctuary at ,nemi1 #de ,dianus and ,diana1 i4 #bg1 #de ,dido flees from ,tyre1 i4 #ej2 her traditional death in the fire1 #aad2 worshipped at ,carthage1 #aad2 meaning of the name1 #aad n4 #a2 an ,avatar of ,astarte1 #agg2 how she procured the site of ,carthage1 ii4 #bej ,dinant1 feast of ,all ,souls in1 ii4 #gj ,dinkard1 a ,pahlavi work1 ii4 #fh n4 #b ,dinkas1 their belief in serpents as reincarnations of the dead1 i4 #hb sq42 pour milk on graves1 #hg ,dio ,chrysostom1 on the people of ,tarsus1 i4 #aah2 on pyre at ,tarsus1 #abf n4 #a ,diodorus ,siculus1 on worship of ,poseidon in ,peloponnese1 i4 #bjc2 on the burial of ,osiris1 ii4 #aj sq42 on the rise of the ,nile1 #ca n4 #a2 on the date of harvest in ,egypt1 #cb n4 #b2 on ,osiris as a sun-god1 #abj2 on the predominance of women over men in ancient ,egypt1 #bad ,diomede1 human sacrifices to1 i4 #ade ,dionysus in form of bull1 i4 #abc2 with vine and ploughman on a coin1 #aff2 ancient interpretation of1 #aid1 #bac2 death1 resurrection1 and ascension of1 #cjb n4 #d2 torn in pieces1 ii4 #ih2 human sacrifices to1 in ,chios1 #ih sq42 his coarse symbolism1 #aac2 identified with ,osiris1 #aac2 race of boys at vintage from his sanctuary1 #bch2 men dressed as women in the rites of1 #beh2 the effeminate1 #bei ,diospolis ,parva 7,how71 monument of ,osiris at1 ii4 #aaj ,diphilus1 king of ,cyprus1 i4 #adf ,disc1 winged1 as divine emblem1 i4 #acb ,discoloration1 annual1 of the river ,adonis1 i4 #cj1 #bbe ,discovery of the body of ,osiris1 ii4 #he sq4 ,disease of language the supposed source of myths1 ii4 #db ,disguises to avert the evil eye1 ii4 #bfb2 to deceive dangerous spirits1 #bfb sq41 #bfc sq4 ,dismemberment of ,osiris1 suggested explanations of the1 ii4 #ig2 of ,halfdan the ,black1 king of ,norway1 #ajj1 #ajb2 of ,segera1 a magician of ,kiwai1 #aja2 of kings and magicians1 and use of their severed limbs to fertilize the country1 #aja sq42 of the bodies of the dead to prevent their souls from becoming dangerous ghosts1 #ahh ,ditino1 deified dead kings1 ii4 #aid ,divination at ,midsummer1 i4 #beb sq4 ,divining bones1 ii4 #ahj1 #aha ,divinities of the volcano ,kirauea1 i4 #bag ,divinity of ,semitic kings1 i4 #ae sqq42 of ,lydian kings1 #ahb sqq4 ,dixmude1 in ,belgium1 feast of ,all ,souls at1 ii4 #gj ,dobrizhoffer1 ,m41 on the respect of the ,abipones for the ,pleiades1 i4 #beh n4 #b ,doctrine of lunar sympathy1 ii4 #adj sqq4 ,dd1 8beloved10 i4 #ai n4 #b1 #bj n4 #b ,dog-star4 ,see ,sirius ,doliche in ,commagene1 i4 #acf ,domaszewski1 ,professor ,a41 on the rites of ,attis at ,rome1 i4 #bff n4 #b ,dorasques of ,panama1 their theory of earthquakes1 i4 #bja ,dos ,santos1 ,j41 ,portuguese historian1 on the method adopted by a ,caffre king to prolong his life1 ii4 #bbb sq4 ,double1 the afterbirth or placenta1 regarded as a person's double1 ii4 #afi sq4 ---- -headed axe1 symbol of ,sandan1 i4 #abg2 carried by ,lydian kings1 #ahb2 a palladium of the ,heraclid sovereignty1 #ahb2 figured on coins1 #ahc n4 ---- -headed eagle1 ,hittite emblem1 i4 #acc n4 ,doutt1 ,edmond1 on sacred prostitution in ,morocco1 i4 #ci n4 #c ,doves burnt in honour of ,adonis1 i4 #abf n4 #b1 #adg ----1 sacred1 of ,aphrodite1 i4 #cc2 or ,astarte1 #adg ,dowries earned by prostitution1 i4 #ch1 #ei ,dragon slain by ,cadmus at ,thebes1 ii4 #bda ---- and ,apollo1 at ,delphi1 ii4 #bdj ,drama1 sacred1 of the death and resurrection of ,osiris1 ii4 #he sq4 ,dramas1 magical1 for the regulation of the seasons1 i4 #d sq4 ,dramatic representation of the resurrection of ,osiris in his rites1 ii4 #he ,dreams1 revelations given to sick people by ,pluto and ,persephone in1 i4 #bje2 spirits of the dead appear to the living in1 ii4 #afb1 #aij2 as causes of attempted transformation of men into women1 #bee sqq4 ,drenching last corn cut with water as a rain-charm1 i4 #bcg sq4 ,drinking out of a king's skull in order to be inspired by his spirit1 ii4 #aga ,drought1 kings answerable for1 i4 #ba sq4 ,drum1 eating out of a1 i4 #bgd ,drums1 human sacrifice for royal1 ii4 #bbc1 #bbe ,duchesne1 ,mgr4 ,l41 on the origin of ,christmas1 i4 #cje n4 #d2 on the date of the ,crucifixion1 #cjg ,dyaks of ,sarawak1 their custom of head-hunting1 i4 #bie sq4 ,ea1 ,babylonian god1 i4 #i ,eagle to carry soul to heaven1 i4 #abf sq42 double-headed1 ,hittite emblem1 #acc n4 ,ears of corn1 emblem of ,demeter1 i4 #aff ,earth as the ,great ,mother1 i4 #bg ---- and sky1 myth of their violent separation1 i4 #bhc ----1 the goddess1 mother of ,typhon1 i4 #aef ,earth-goddess annually married to ,sun-god1 i4 #dg sq42 disturbed by the operations of husbandry1 #hh sqq42 married to ,sky-god1 #bhb1 with n4 #b ---- -spirits disturbed by agriculture1 i4 #hi ,earthquake god1 i4 #aid sqq4 ,earthquakes1 attempts to stop1 i4 #aif sqq4 ,east1 mother-kin and ,mother ,goddesses in the ancient1 ii4 #bab sqq4 ,easter1 gardens of ,adonis at1 in ,sicily1 i4 #bec sq42 resemblance of the festival of1 to the rites of ,adonis1 #bed sqq41 #cjf2 the festival of1 assimilated to the spring festival of ,attis1 #cjf sqq42 controversy between ,christians and pagans as to the origin of1 #cji sq4 8,eater of the ,dead10 fabulous ,egyptian monster1 ii4 #ad ,eclipse of the moon1 ,athenian superstition as to an1 ii4 #ada ,eden1 the tree of life in1 i4 #ahf n4 #d ,edom1 the kings of1 i4 #ae2 their bones burned by the ,moabites1 ii4 #ajd ,edonians in ,thrace1 ,lycurgus king of the1 ii4 #ih1 #ii ,eesa1 a ,somali tribe1 ii4 #bdf ,effect of geographical and climatic conditions on national character1 ii4 #bag ,effeminate sorcerers or priests1 order of1 ii4 #bec sqq4 ,effigies of ,osiris1 stuffed with corn1 buried with the dead as a symbol of resurrection1 ii4 #ij sq41 #aad ,egypt1 wives of ,ammon in1 i4 #gb2 date of the corn-reaping in1 #bca n4 #c2 the ,nativity of the ,sun at the winter solstice in1 #cjc2 in early ,june1 ii4 #ca2 mother-kin in ancient1 #bac sqq4 ,egyptian astronomers acquainted with the true length of the solar year1 ii4 #bf1 #bg1 #cg n4 ---- calendar1 the official1 ii4 #bd sqq42 date of its introduction1 #cf n4 #b ---- ceremony at the winter solstice1 ii4 #ej ---- dead identified with ,osiris1 ii4 #af ---- farmer1 calendar of the1 ii4 #cj sqq42 his festivals1 ii4 #cb sqq4 ---- festivals1 their dates shifting1 ii4 #bd sq41 #ib sqq42 readjustment of1 #ia sqq4 ---- funeral rites a copy of those performed over ,osiris1 ii4 #ae ---- hope of immortality centred in ,osiris1 ii4 #ae sq41 #aad1 #aei ---- kings worshipped as gods1 i4 #eb2 the most ancient1 buried at ,abydos1 ii4 #ai2 their oath not to correct the vague ,egyptian year by intercalation1 #bf2 perhaps formerly slain in the character of ,osiris1 #ig sq41 #ajb2 as ,osiris1 #aea sqq42 renew their life by identifying themselves with the dead and risen ,osiris1 #aec sq42 born again at the ,sed festival1 #aec1 #aee sq42 perhaps formerly put to death to prevent their bodily and mental decay1 #aed sq41 #aef ,egyptian language akin to the ,semitic1 ii4 #afa ---- months1 table of1 ii4 #cg n4 ---- myth of the separation of earth and sky1 i4 #bhc n4 #c ---- people1 the conservatism of their character1 ii4 #bag sq42 compared to the ,chinese1 #bah ---- reapers1 their lamentations and invocations of ,isis1 i4 #bcb1 ii4 #de1 #aag ---- religion1 the development of1 ii4 #abb sqq42 dominated by ,osiris1 #aeh sq4 ---- standard resembling a placenta1 ii4 #aef n4 #a ---- year vague1 not corrected by intercalation1 ii4 #bd sq42 the sacred1 began with the rising of ,sirius1 #ce ,egyptians sacrifice red-haired men1 ii4 #ig1 #ajf2 the ancient1 question of their ethnical affinity1 #afa ,ekoi of ,southern ,nigeria1 their custom of mutilating men and women at festivals1 i4 #bgj n4 #b ,el1 ,phoenician god1 i4 #ac1 #af n4 #a2 identified with ,cronus1 #aff ,el-,bgt1 festival of mourning for ,tammuz in ,harran1 i4 #bcj ,elam1 the kings of1 their bones carried off by ,ashurbanipal1 ii4 #ajc sq4 ,eleusis1 ,demeter and the king's son at1 i4 #ahj2 sacrifice of oxen at1 #bib n4 #c2 mysteries of ,demeter at1 ii4 #ij ,eli1 the sons of1 i4 #gf ,elisha prophesies to music1 i4 #ec1 #ed2 finds water in the desert1 #ec1 #ge ,ellis1 ,a4 ,b41 on sacred prostitution in ,west ,africa1 i4 #fe sq41 #fi sq42 on tattoo marks of priests1 #gd n4 #d2 on an ordeal of chastity1 #aae ,emesa1 sun-god ,heliogabalus at1 i4 #ce ,empedocles leaps into the crater of ,etna1 i4 #aha ,emperor of ,china1 funeral of an1 i4 #bid distinguished from 1 i4 #caf n4 #a ,enemy1 charms to disable an1 ii4 #beb ,england1 harvest custom in1 i4 #bcg2 the feast of ,all ,souls in1 ii4 #gh sq4 ,ennius1 on ,hora and ,quirinus1 ii4 #bcc 8,entry of ,osiris into the moon10 ii4 #acj ,enylus1 king of ,byblus1 i4 #ae n4 ,ephesus1 ,artemis of1 i4 #bfi2 ,hecate at1 #bia2 the priesthood of ,apollo and ,artemis at1 ii4 #bdc sq4 ,epidaurus1 ,aesculapius at1 i4 #hj ,epiphany1 the sixth of ,january1 i4 #cje ,epirus1 the kings of1 their bones scattered by ,lysimachus1 ii4 #ajd ,equinox1 the vernal1 resurrection of ,attis at the1 i4 #bgc1 #cjg sq42 date of the ,crucifixion assigned to the spring equinox1 #cjg2 tradition that the world was created at the spring equinox1 #cjg ,erechtheum1 sacred serpent in the1 i4 #hg ,erechtheus1 king of ,athens1 his incest with his daughter1 i4 #dd n4 #a2 his sacred serpent1 #hg ,eregli 7the ancient ,cybistra7 in ,cappadocia1 i4 #abj1 #abb ,eresh-,kigal1 ,babylonian goddess1 i4 #i ,erica-tree1 ,osiris in the1 ii4 #i1 #ajh1 #aji ,eriphyle1 the necklace of1 i4 #cb n4 #b ,erman1 ,professor ,a41 on ,anubis at ,abydos1 ii4 #ah n4 #c2 on corn-stuffed effigies of ,osiris1 #ia2 on the development of ,egyptian religion1 #abb n4 #b ,erme or ,nenneri1 gardens of ,adonis in ,sardinia1 i4 #bdd ,eshmun1 ,phoenician deity1 i4 #aaa n4 #f ,esne1 the festal calendar of1 ii4 #di sq4 ,esquimaux of ,alaska1 their annual festival of the dead1 i4 #ea sq4 ,esthonian peasants regulate their sowing and planting by the moon1 ii4 #ace ,esthonians1 their ceremony at the new moon1 ii4 #adc ,eternal life1 initiate born again to1 in the rites of ,cybele and ,attis1 i4 #bgd sq4 ,etesian winds1 i4 #ce n4 #a ,etna1 ,mount1 ,typhon buried under1 i4 #aef1 #aeg2 the death of ,empedocles on1 #aha2 the ashes of1 #aid2 offerings thrown into the craters of1 #bba ,euboea subject to earthquakes1 i4 #baa2 date of threshing in1 #bcb n42 harvest custom in1 #bch ,eudoxus1 on the ,egyptian festivals1 ii4 #ce n4 #b ,eunuch1 priests of the ,mother ,goddess1 i4 #bjf2 in the service of ,asiatic goddesses of fertility1 #bfi sq42 in various lands1 #bgj n4 #b2 of ,attis tattooed with pattern of ivy1 #bgh2 of ,cybele1 ii4 #beh ,eunuchs1 dances of1 i4 #bgj n4 #b1 #bga n42 dedicated to a goddess in ,india1 #bga n42 sacred1 at ,hierapolis-,bambyce1 their rule as to the pollution of death1 ii4 #bgb ,euripides on the death of ,pentheus1 ii4 #ih n4 #e ,europe1 custom of showing money to the new moon in1 ii4 #adh sq4 ,eusebius on sacred prostitution1 i4 #cg n4 #b1 #gc n4 #a ,euyuk in ,cappadocia1 ,hittite palace at1 i4 #abc1 #acb1 #acc n42 bull worshipped at1 #afd ,evadne and ,capaneus1 i4 #agg n4 #c ,evil ,eye1 boys dressed as girls to avert the1 ii4 #bfj2 bridegroom disfigured in order to avert the1 #bfa2 disguises to avert the1 #bfb ,ewe farmers fear to wound the ,earth goddess1 i4 #ij ---- people of ,togo-land1 their belief in the marriage of ,sky with ,earth1 i4 #bhb n4 #b ---- speaking peoples of the ,slave ,coast1 sacred prostitution among the1 i4 #fe sq42 worship pythons1 #hc n4 #a ,exchange of dress between men and women in rites1 ii4 #bei n4 #c2 at marriage1 #bfj sqq42 at circumcision1 #bfc ,exogamous clans in the ,pelew ,islands1 ii4 #bjd ,exorcism by means of music1 i4 #ed sq4 ,expiation for homicide1 i4 #bii n4 #b2 ,roman1 for prodigies1 ii4 #bdd ,eye as a symbol of ,osiris1 ii4 #aba2 of sacrificial ox cut out1 #bea sq4 ---- of ,horus1 ii4 #ag1 #aba with n4 #c ----1 the ,evil1 boys dressed as girls to avert the1 ii4 #bfj2 bridegroom disfigured in order to avert1 #bfa ,eyes of the dead1 ,egyptian ceremony of opening the1 ii4 #ae ,ezekiel on the mourning for ,tammuz1 i4 #aa1 #ag1 #bj2 on the ,assyrian cavalry1 #be n4 #c2 on the king of ,tyre1 #aad ,false ,bride1 custom of the ii4 #bfb n4 #b ,farnell1 ,dr4 ,l4 ,r41 on ,greek religious music1 i4 #ee n4 #a and #c2 on religious prostitution in ,western ,asia1 #eg n4 #a1 #eh n4 #b2 on the position of women in ancient religion1 ii4 #bab n4 #a2 on the ,flamen ,dialis1 #bbg2 on the children of living parents in ritual1 #bcf sq42 on the festival of ,laurel-bearing at ,thebes1 #bdb n42 on eunuch priests of ,cybele1 #beh n4 #a ,farwardajan1 a ,persian festival of the dead1 ii4 #fh ,fast from bread in mourning for ,attis1 i4 #bgb ,fasts observed by the worshippers of ,cybele and ,attis1 i4 #bhj2 of ,isis and ,cybele1 #cjb n4 #d ,father named after his son1 i4 #ea n4 #d2 of a god1 #ea1 #eb2 dead1 worshipped1 ii4 #age1 #ahd sq42 the head of the family under a system of mother-kin1 #baa ---- -deity of the ,hittites1 the god of the thundering sky1 i4 #acd sqq4 ---- ,god1 his emblem the bull1 i4 #afd2 ,attis as the1 #bha sqq42 often less important than ,mother ,goddess1 #bhb ---- -kin at ,rome1 i4 #da ----1 ,mother1 and ,son divinities represented at ,boghaz-,keui1 i4 #adj sqq4 ,father ,sky fertilizes ,mother ,earth1 i4 #bhb ---- and mother1 names for1 i4 #bha2 as epithets of ,roman gods and goddesses1 ii4 #bcc sqq4 ,fatherhood of ,god1 the physical1 i4 #hj sq4 ,fauna1 rustic ,roman goddess1 her relationship to ,faunus1 ii4 #bcd ,faunus1 old ,roman god1 his relationship to ,fauna or the ,good ,goddess1 ii4 #bcd ,feast of ,all ,saints on ,november #ast1 perhaps substituted for an old pagan festival of the dead1 ii4 #hb sq42 instituted by ,lewis the ,pious1 #hc ---- of ,all ,souls1 ii4 #ea sqq42 the ,christian1 originally a pagan festival of the dead1 #ha ---- of the ,golden ,flower at ,sardes1 i4 #ahg ---- of ,lanterns in ,japan1 ii4 #fe ,feet first1 children born1 custom observed at their graves1 i4 #ic ,felkin1 ,r4 ,w4 and ,c4 ,t4 ,wilson1 on the worship of the dead kings of ,uganda1 ii4 #agc n4 #b ,fellows1 ,ch41 on flowers in ,caria1 i4 #ahg n4 #f ,female kinship1 rule of descent of the throne under1 ii4 #ah4 ,see also ,mother-kin ,fertility of ground thought to be promoted by prostitution1 i4 #ci2 promoted by marriage of women to serpent1 #fg2 goddesses of1 served by eunuch priests1 #bfi sq42 ,osiris as a god of1 ii4 #aab sq4 ,fertilization of the fig1 artificial1 ii4 #ih ,festival of 8the awakening of ,hercules0 at ,tyre1 i4 #aaa2 of the ,dead in ,java1 #bbj2 of ,flowers 7,anthesteria71 #bcd sq42 of ,joy 7,hilaria7 in the rites of ,attis1 #bgc2 of ,sais1 ii4 #di sqq42 of ,crowning at ,delphi1 #bda ,festivals of the ,egyptian farmer1 ii4 #cb sqq42 of ,osiris1 the official1 #di sqq42 ,egyptian readjustment of1 #ia sqq4 ,fetishism early in human history1 ii4 #dc 8,field of the giants10 i4 #aeh ,fig1 artificial fertilization of the1 at ,rome in ,july1 ii4 #ih1 #bei ,fiji1 chiefs buried secretly in1 ii4 #aje ,fijian god of fruit-trees1 i4 #ij ---- ,lent1 i4 #ij ,fijians1 their theory of earthquakes1 i4 #bja ,financial oppression1 ,roman1 i4 #cja n4 #b ,finlay1 ,george1 on ,roman financial oppression1 i4 #cja n4 #b ,fire1 purification by1 i4 #aae n4 #a1 #agi sqq42 ,persian reverence for1 #agd sq42 death in the1 as an apotheosis1 #agi sq42 supposed able to impregnate women1 ii4 #bce ,fire1 perpetual1 in ,zoroastrian religion1 i4 #aia2 worshipped1 #aia sqq42 in the temples of dead kings1 ii4 #agd ---- -god1 the father of ,romulus1 ,servius ,tullius1 and ,caeculus1 ii4 #bce ---- -walk of the king of ,tyre1 i4 #aad sq42 of priestesses at ,castabala1 #afh ---- -worship in ,cappadocia1 i4 #aia sq4 ,firmicus ,maternus1 on the mourning for ,osiris1 ii4 #hf2 on use of a pine-tree in the rites of ,osiris1 #ajh ,first-born1 ,semitic sacrifice of the1 i4 #aaj2 the sacrifice of1 at ,jerusalem1 ii4 #bai sq4 ---- -fruits offered to the ,baalim1 i4 #bg2 offered to the ,mother of the ,gods1 #bhj n4 #a2 offered to dead chiefs1 ii4 #aia ,firstlings offered to the ,baalim1 i4 #bg ,fish1 soul of dead in1 i4 #ie sq4 ,fison1 ,rev4 ,lorimer1 on ,fijian god of earthquakes1 i4 #bjb n42 on secret burial of chiefs in ,fiji1 ii4 #aje ,flail or scourge1 an emblem of ,osiris1 ii4 #ajh1 #aec2 for collecting incense1 #aji n4 #a ,flamen forbidden to divorce his wife1 ii4 #bbi2 of ,vulcan1 #bcb ---- ,dialis1 the widowed1 ii4 #bbg sqq42 forbidden to touch a dead body1 but allowed to attend a funeral1 #bbh2 bound to be married1 #bbi ---- ,dialis and ,flaminica1 i4 #de sq42 assisted by boy and girl of living parents1 ii4 #bcf ,flamingoes1 soul of a dead king incarnate in1 ii4 #afc ,flaminica and her husband the ,flamen ,dialis1 i4 #de sq41 ii4 #bcf ,flax1 omens from the growth of1 i4 #bdd ,flower of the banana1 women impregnated by the1 i4 #ic 8---- of ,zeus10 i4 #ahf1 #ahg ,flowers and leaves as talismans1 ii4 #bdb sq4 ,flute1 skill of ,marsyas on the1 i4 #bhh ---- music1 its exciting influence1 i4 #ed ---- -players dressed as women at ,rome1 ii4 #bei n4 #c ,flutes played in the laments for ,tammuz1 i4 #i2 for ,adonis1 #bbe n4 #c ,food1 virgins supposed to conceive through eating certain1 i4 #if2 as a cause of conception in women1 #if1 #ajb1 #ajc1 #ajd1 #aje ,foreigners as kings1 i4 #af n4 ,fortuna ,primigenia1 goddess of ,praeneste1 daughter of ,jupiter1 ii4 #bcd ,fortune of the city on coins of ,tarsus1 i4 #afd2 the guardian of cities1 #afd ,fossil bones in limestone caves1 i4 #aeb sq42 a source of myths about giants1 #aeg sq4 ,foucart1 ,p41 identifies ,dionysus with ,osiris1 ii4 #aac n4 #c ,four-handed ,apollo1 ii4 #bej n4 #b ,fowler1 ,w4 ,warde1 on the celibacy of the ,roman gods1 ii4 #bcj1 #bcb n4 #a1 #bcd n41 #bcf n4 #a ,fra ,angelico1 his influence on ,catholicism1 i4 #ed n4 #a ,france1 harvest custom in1 i4 #bcg2 timber felled in the wane of the moon in1 ii4 #acf ,fratres ,arvales1 ii4 #bci ,fravashis1 the souls of the dead in the ,iranian religion1 ii4 #fg n4 #b1 #fh ,french peasants regulate their sowing and planting by the moon1 ii4 #acc n4 #c1 #ace ,frey1 the ,scandinavian god of fertility1 ii4 #ajj sq4 ,frigento1 ,valley of ,amsanctus near1 i4 #bjd ,frodsham1 ,dr41 on belief in conception without sexual intercourse1 i4 #ajc n4 #c ,fruit-trees1 worshippers of ,osiris forbidden to injure1 ii4 #aaa ,fulgora1 a ,roman goddess1 ii4 #bca ,funeral custom in ,madagascar1 ii4 #bdg ---- pyre of ,roman emperor1 i4 #abf sq4 ---- rites of the ,egyptians a copy of those performed over ,osiris1 ii4 #ae2 of ,osiris1 described in the inscription of ,denderah1 #hf sqq4 ,furies1 their snakes1 i4 #hh n4 #a ,furness1 ,w4 ,h41 on the prostitution of unmarried girls in ,yap1 ii4 #bff ,gaboon1 ,mpongwe kings of the1 ii4 #ajd2 negroes of the1 regulate their planting by the moon1 ii4 #acd ,gad1 ,semitic god of fortune1 i4 #afd1 #afe ,gadabursi1 a ,somali tribe1 ii4 #bdf ,gades 7,cadiz71 worship of ,hercules 7,melcarth71 at1 i4 #aab sq42 temple of ,melcarth at1 ii4 #beh n4 #e ,galelareese of ,halmahera1 as to human sacrifices to volcanoes1 i4 #bbj ,gallas1 their worship of serpents1 i4 #hf n4 #a ,galli1 the emasculated priests of ,attis1 i4 #bff1 #bhc ,galton1 ,sir ,francis1 on the vale of the ,adonis1 i4 #bi ,game with fruit-stones played by kings of ,uganda1 ii4 #bbd ---- law of the ,njamus1 ii4 #ci ,garden of ,osiris1 ii4 #hg sq4 ,gardens of ,adonis1 i4 #bcf sqq42 charms to promote the growth of vegetation1 #bcf sq41 #bci2 in ,india1 #bci sqq42 in ,bavaria1 #bdd2 in ,sardinia1 #bdd sq42 in ,sicily1 #bde2 at ,easter1 #bec sq4 ,gardens of ,god1 i4 #abc1 #aei ,gardner1 ,professor ,e4 ,a4 on date of the corn-reaping in ,greece1 i4 #bcb n4 ,garstang1 ,professor ,j41 on sculptures at ,ibreez1 i4 #abb n4 #a1 #abc n4 #b2 on ,hittite sculptures at ,boghaz-,keui1 #acc n41 #ace n42 on ,arenna1 #acf n4 #a2 on ,syrian god ,hadad1 #afc n4 #c ,gathas1 a part of the ,zend-,avesta1 ii4 #hd n4 ,gaul1 worship of ,cybele in1 i4 #bgi ,gazelle ,peninsula1 ,new ,britain1 conduct of the natives in an earthquake1 i4 #bja2 the ,melanesians of the1 ii4 #bdb sq4 ,gazelles sacrificed at ,egyptian funerals1 ii4 #ae ,gebal1 ,semitic name of ,byblus1 i4 #ac n4 #c ,geese sacrificed at ,egyptian funerals1 ii4 #ae ,gellius1 ,aulus1 his list of old ,roman deities1 ii4 #bcb ,gellius1 ,cnaeus1 on ,mars and ,nerio1 ii4 #bcb ,geminus1 ,greek astronomer1 on the vague ,egyptian year1 ii4 #bf ,genital organs of ,osiris1 tradition as to the1 ii4 #aj1 #ajb2 of dead man used to fertilize the fields1 #ajb sq4 ,genius1 ,roman1 symbolized by a serpent1 i4 #hf ,geographical and climatic conditions1 their effect on national character1 ii4 #bag ,german peasants regulate their sowing and planting by the moon1 ii4 #ace ,germans1 the ancient1 their regard for the phases of the moon1 ii4 #ada ,germany1 harvest custom in1 i4 #bcg2 leaping over ,midsummer fires in1 #bea2 feast of ,all ,souls in1 ii4 #gj sqq42 popular superstition as to the influence of the moon in1 #acc1 #adj sq41 #adi ,gezer1 ,canaanitish city1 excavations at1 i4 #ajh ,gezo1 ,king1 i4 #fh ,ghineh1 monument of ,adonis at1 i4 #bi ,ghost of afterbirth thought to adhere to navel-string1 ii4 #afi sq4 ,ghosts thought to impregnate women1 i4 #ic2 of the dead personated by living men1 ii4 #eb1 #ec1 #eh ,giants1 myths of1 based on discovery of fossil bones1 i4 #aeg sq4 ---- and gods1 their battle1 i4 #aeg ,giaour-,kalesi1 ,hittite sculptures at1 i4 #ach n4 ,gilbert ,islands1 sacred stones in the1 i4 #ajh n4 #a ,gill1 ,captain ,w41 on a tribe in ,china governed by a woman1 ii4 #baa n4 #c ,gilyaks of the ,amoor eat nutlets of stone-pine1 i4 #bgh n4 #b ,ginzel1 ,professor ,f4 ,k41 on the rise of the ,nile1 ii4 #ca n4 #a ,giraffes1 souls of dead kings incarnate in1 ii4 #afb ,glaucus1 son of ,minos1 restored to life1 i4 #ahf n4 #d ,goat sacrificed by being hanged1 i4 #bib ,god1 children of1 i4 #fh2 sons of1 #gh sqq42 the physical fatherhood of1 #hj sq42 gardens of1 #abc1 #aei ----1 the burning of a1 i4 #ahh sq42 the hanged1 #bhh sqq4 ---- of earthquakes1 i4 #aid sqq4 ,godavari ,district1 ,southern ,india1 i4 #ie ,goddess1 identified with priestess1 i4 #bai2 superiority of the1 in the myths of ,adonis1 ,attis1 ,osiris1 ii4 #bja sq4 ,goddesses1 ,cilician1 i4 #afa sqq42 place infant sons of kings on fire to render them immortal1 #ahj2 of fertility served by eunuch priests1 #bfi sq42 their superiority over gods in societies organized on mother-kin1 ii4 #bjb sqq42 the development of1 favoured by mother-kin1 #bei ,gods1 annual death and resurrection of1 i4 #f2 personated by priests1 #de1 #df sqq42 married to sisters1 #caf2 their human wives1 ii4 #bjg2 made by men and worshipped by women1 #baa ---- and giants1 the battle of1 i4 #aeg ,gold ,coast of ,west ,africa1 the ,tshi-speaking peoples of the1 i4 #fi ,golden ,flower1 the ,feast of the1 i4 #ahe ---- ,sea1 the1 i4 #aej ,golgi in ,cyprus1 i4 #ce ,goliath and ,david1 i4 #ai n4 #b ,gonds1 ceremony of bringing back souls of the dead among the1 i4 #ie sq4 ,good ,friday1 effigies and sepulchres of ,christ on1 i4 #bed sqq4 ---- ,goddess 7,bona ,dea71 her relationship to ,faunus1 ii4 #bcd ,goowoong ,awoo1 volcano1 children sacrificed to1 i4 #bai ,gordias and ,midas1 names of ,phrygian kings1 i4 #bhf ,gordon1 ,e4 ,m41 on infant burial1 i4 #id sq42 on the festival of the dead in ,bilaspore1 ii4 #fj ,gouri1 an ,indian goddess of fertility1 i4 #bda sq4 ,gournia in ,crete1 prehistoric shrine at1 i4 #hh n4 #a ,grandmother1 title of an ,african priest1 ii4 #bee ---- ,earth thought to cause earthquakes1 i4 #aih ,grandparents1 dead1 worshipped1 ii4 #age ,grapes as divine emblem1 i4 #afe ,grave of ,osiris1 ii4 #aj sq42 human victims sacrificed at the1 #ig ---- shrines of ,shilluk kings1 ii4 #afa sq42 of dead kings1 #aid sq4 ,graves1 milk offered at1 i4 #hg2 childless women resort to1 in order to ensure offspring1 #if2 illuminated on ,all ,souls' ,day1 ii4 #gb sq41 #gd2 the only places of sacrifice in the country of the ,wahehe1 #aij ---- of kings1 chiefs1 and magicians kept secret1 ii4 #ajc sqq42 human sacrifices at1 #afh 8,great burnings0 for kings of ,judah1 i4 #agg sq4 ---- ,marriage1 annual festival of the dead among the ,oraons of ,bengal1 ii4 #ei ---- men1 history not to be explained without the influence of1 i4 #caa n4 #b2 great religious systems founded by1 ii4 #aei sq42 their influence on the popular imagination1 #aii ---- ,mother1 popularity of her worship in the ,roman empire1 i4 #bih sq4 ---- religious systems founded by individual great men1 ii4 #aei sq42 religious ideals a product of the male imagination1 #baa ,greece1 date of the corn-reaping in1 i4 #bcb n42 modern1 marriage customs in1 ii4 #bde sq4 ,greek belief in serpents as reincarnations of the dead1 i4 #hf sq4 ---- ,church1 ceremonies on ,good ,friday in the1 i4 #bed ---- feast of ,all ,souls in ,may1 ii4 #gh n4 #a ---- gods1 discrimination of their characters1 i4 #aai ---- mythology1 ,adonis in1 i4 #aj sqq4 ---- notion as to birth from trees and rocks1 i4 #ajg n4 #a2 of the noxious influence of moonshine on children1 ii4 #adh ---- purification for homicide1 i4 #bii n4 #b ---- use of music in religion1 i4 #ed sq4 ---- writers on the worship of ,adonis1 i4 #bbc sq4 ,gregory ,,iv4 and the feast of ,all ,saints1 ii4 #hc ,grenfell1 ,b4 ,p41 and ,a4 ,s4 ,hunt on corn-stuffed effigies of ,osiris1 ii4 #ij sq4 ,grimm1 ,jacob1 on hide-measured lands1 ii4 #bej ,grotto of the ,sibyl1 at ,marsala1 i4 #bdg ,growth and decay of all things associated with the waxing and waning of the moon1 ii4 #acb sqq41 #adj sqq4 ,guarayos ,indians of ,bolivia1 their presentation of children to the moon1 ii4 #ade ,guardian spirits in the form of animals1 i4 #hc2 in serpents1 #hc1 #hf ,guaycurus of ,brazil1 men dressed as women among the1 ii4 #bed n4 #b ,guevo ,upas1 the ,valley of ,poison1 in ,java1 i4 #bjc sq4 ,gujrat ,district1 ,punjaub1 i4 #id ,gurdon1 ,major ,p4 ,r4 ,t41 on the ,khasis of ,assam1 ii4 #bjb1 #bjc n4 #a1 #baj n4 #a ,gwanya1 a worshipful dead chief1 ii4 #agg ,gyges1 king of ,lydia1 dedicates double-headed axe to ,zeus1 i4 #ahb ,gynaecocracy a dream1 ii4 #baa ,hadad1 chief male deity of the ,syrians1 i4 #ae1 #af n4 #a2 ,syrian god of thunder and fertility1 #afc ,hadadrimmon1 i4 #afd n4 #a2 the mourning of or for1 #ae n4 #d ,haddon1 ,a4 ,c41 on worship of animal-shaped heroes1 i4 #aci n4 #a ,hadrian1 human sacrifice suppressed in reign of1 i4 #adf ,hair1 sacrifice of women's1 i4 #ch2 offered to goddess of volcano1 #bah2 of head shaved in mourning for dead gods1 #bbe2 to be cut when the moon is waxing1 ii4 #acc sq4 ,halasarna in ,cos1 rites of ,apollo and ,hercules at1 ii4 #bei ,halfdan1 the ,black1 ,king of ,norway1 dismembered after death1 ii4 #ajj ,halicarnassus1 worship of ,pergaean ,artemis at1 i4 #ce n4 #b ,hall of the ,two ,truths1 the judgment hall in the other world1 ii4 #ac ,halmahera1 the ,galelareese of1 i4 #bbj ,hamaspathmaedaya1 old ,iranian festival of the dead1 ii4 #fg ,hamilcar1 his self-sacrifice at the battle of ,himera1 i4 #aae sq42 worshipped at ,carthage1 #aaf2 burns himself1 #agf2 worshipped after death1 #ahj ,hamilton1 ,alexander1 on dance of hermaphrodites in ,pegu1 i4 #bga n4 ,hamilton1 ,professor ,g4 ,l41 i4 #eg n4 #a ,hammurabi1 the code of1 i4 #ga n4 #c1 #gb n4 #a ,handel1 the harmonies of1 i4 #ed ,hanged god1 the1 i4 #bhh sqq4 ,hanging as a mode of sacrifice1 i4 #bhi sqq4 ,hannah1 the prayer of1 i4 #gi ,hannibal1 his prayers to ,melcarth1 i4 #aac2 his retirement from ,italy1 #bfe ,hanway1 ,j41 on worship of perpetual fires at ,baku1 i4 #aib ,harmonia1 the necklace of1 i4 #cb n4 #b2 turned into a snake1 #hf sq4 ,harold the ,fair-haired1 ii4 #ajj n4 #b ,harp1 the music of the1 in religion1 i4 #eb sqq4 ,harpalyce1 her incest with her father1 i4 #dd n4 #a ,harpocrates1 the younger ,horus1 ii4 #h1 #i n4 ,harran1 mourning of women for ,tammuz in1 i4 #bcj ,harrison1 ,miss ,j4 ,e41 on the hyacinth 7,delphinium ,ajacis71 i4 #cad n4 #a ,hartland1 ,e4 ,s41 on the reincarnation of the dead1 i4 #ia n4 #c2 on primitive paternity1 #ajf n4 #a ,harvest1 rites of1 ii4 #de sqq42 annual festival of the dead after1 #fa2 new corn offered to dead kings or chiefs at1 #afb1 #aff1 #ahh2 prayers to the spirits of ancestors at1 #age sq42 sacrifices to dead chiefs at1 #aia ---- in ,egypt1 the date of1 ii4 #cb ---- custom of throwing water on the last corn cut as a rain-charm1 i4 #bcg sq42 of the ,arabs of ,moab1 ii4 #dh1 #if ,hathor1 ,egyptian goddess1 ii4 #i n4 ,hattusil1 king of the ,hittites1 i4 #ace ,havamal1 how ,odin learned the magic runes in the1 i4 #bij ,hawaii1 the volcano of ,kirauea in1 i4 #baf sqq4 ,hawes1 ,mrs41 on date of the corn-reaping in ,crete1 i4 #bcb n4 ,hawk1 ,isis in the form of a1 ii4 #h2 the sacred bird of the earliest ,egyptian dynasties1 #ba sq42 epithet regularly applied to the king of ,egypt1 #bb ---- -town 7,hieraconpolis7 in ,egypt1 ii4 #ba sq4 ,hawks carved on the bier of ,osiris1 ii4 #bj ,hazael1 king of ,damascus1 i4 #ae 8,head-,feast0 among the ,dyaks of ,borneo1 i4 #bie sq4 ---- -hunting in ,borneo1 i4 #bid sqq4 ,heads of dead chiefs cut off and buried secretly1 ii4 #ajd ----1 human1 thought to promote the fertility of the ground and of women1 i4 #bid sqq42 used as guardians by ,taurians and tribes of ,borneo1 #bid sqq4 ,heathen festivals displaced by ,christian1 i4 #cjh ---- origin of ,midsummer festival 7festival of ,st4 ,john71 i4 #bdi sq4 ,heavenly ,virgin or ,goddess1 mother of the ,sun1 i4 #cjc ,hebrew kings1 traces of their divinity1 i4 #bj sqq4 ---- names ending in -el or -iah1 i4 #gi n4 #c ---- prophecy1 the distinctive character of1 i4 #ge ,hebrew prophets1 their resemblance to those of ,africa1 i4 #gd sq4 ,hebrides1 peats cut in the wane of the moon in the1 ii4 #acg sq4 ,hecaerge1 an epithet of ,artemis1 i4 #bib ,hecate at ,ephesus1 i4 #bia2 sometimes identified with ,artemis1 #bib n4 ---- and ,zeus worshipped at ,stratonicea1 ii4 #bbg ,hecatombeus1 a ,greek month1 i4 #cad ,hehn1 ,v41 on derivation of name ,corycian1 i4 #ahg n4 #f ,helen of the ,tree1 worshipped in ,rhodes1 i4 #bib ,heliacal rising of ,sirius1 ii4 #aeb ,helice1 in ,achaia1 destroyed by earthquake1 i4 #bjc2 ,poseidon worshipped at1 #bjc n4 #b ,heliodorus1 on the priesthood of ,apollo and ,artemis at ,ephesus1 ii4 #bdc sq4 ,heliogabalus1 sun-god at ,emesa1 i4 #ce2 his sacrifice of children of living parents1 ii4 #bdh ,heliopolis 7,baalbec71 in ,syria1 i4 #afc n4 #b2 sacred prostitution at1 #cg1 #eh ,heliopolis 7the ,egyptian71 trial of the dead ,osiris before the gods at1 ii4 #ag ,hepding1 ,h41 on ,attis1 i4 #bfc n4 #a2 on ,catullus's poem ,attis1 #bgj n4 #b2 on the bath of ,cybele's image1 #bhj ,hephaestus and hot springs1 i4 #bji ,heqet1 ,egyptian frog-goddess1 ii4 #i n4 ,hera's marriage with ,zeus1 i4 #bhj ,heraclids1 ,lydian dynasty of the1 i4 #ahb1 #ahd2 perhaps ,hittite1 #ahe ,hercules identified with ,melcarth1 i4 #af1 #aaa2 slain by ,typhon and revived by ,iolaus1 #aaa2 burnt on ,mount ,oeta1 #aaa1 #aaf1 #baa2 worshipped at ,gades1 #aab sq42 women excluded from sacrifices to1 #aac n4 #a2 identified with ,sandan1 #abe1 #adc1 #afa2 burns himself1 #agf2 worshipped after death1 #ahj2 the itch of1 #bji2 his dispute with ,aesculapius1 #bji sq42 the patron of hot springs1 #bji sqq42 altar of1 at ,thermopylae1 #baj2 the effeminate1 ii4 #beg1 #beh1 #bei2 priest of1 dressed as a woman1 #beh2 vernal mysteries of1 at ,rome1 #beh2 sacrifices to1 at ,rome1 #beh n4 #e ---- and the lion1 i4 #ahd ---- and ,omphale1 i4 #ahb1 ii4 #beh ---- and ,sardanapalus1 i4 #agb sqq4 ----1 the ,lydian1 identical with the ,cilician ,hercules1 i4 #ahb1 #ahd1 #ahe ---- with the lion's scalp1 ,greek type of1 i4 #aag sq4 ,hereditary deities1 i4 #ea ,herefordshire1 soul-cakes in1 ii4 #gi ,herero1 a ,bantu tribe of ,german ,south-,west ,africa1 the worship of the dead among the1 ii4 #ahe sqq4 ,hermaphrodite son of ,sky and ,earth1 i4 #bhb n4 ,hermaphrodites1 dance of1 i4 #bga n4 ,hermes and ,aegipan1 i4 #aeg ,hermesianax1 on the death of ,attis1 i4 #bfd n4 #d ,hermus1 river1 i4 #ahe1 #ahf ,herod resorts to the springs of ,callirrhoe1 i4 #bad ,herodes ,atticus1 his benefaction at ,thermopylae1 i4 #baj ,herodotus on sanctuary of ,aphrodite at ,paphos1 i4 #cd2 on religious prostitution1 #eh2 on wife of ,bel1 #ga2 on ,cyrus and ,croesus1 #agd2 on the sacrifices of ,croesus to ,apollo1 #ahj n4 #a2 on so-called monument of ,sesostris1 #ahe2 on the festival of ,osiris at ,sais1 ii4 #ej2 on the mourning for ,osiris1 #hf2 identifies ,osiris with ,dionysus1 #aac n4 #b2 on the similarity between the rites of ,osiris and ,dionysus1 #abg2 on human sacrifices offered by the wife of ,xerxes1 #bba ,heroes worshipped in form of animals1 i4 #aci n4 #a ,hertz1 ,w41 on religious prostitution1 i4 #eg n4 #a1 #ei n4 #d ,hesse1 custom at ploughing in1 i4 #bci ,hest1 the ,egyptian name for ,isis1 ii4 #ej n4 #d1 #aae n4 #a ,hettingen in ,baden1 custom at sowing at1 i4 #bci ,hezekiah1 ,king1 his reformation1 i4 #be1 #ajg2 date of his reign1 #be n4 #d ,hibeh papyri1 ii4 #ce n4 #a1 #ea n4 #a ,hide-measured lands1 legends as to1 ii4 #bdi sq4 ,hieraconpolis in ,egypt1 ii4 #bb n4 #a2 representations of the ,sed festival at1 #aea ,hierapolis1 the ,syrian1 festival of the ,pyre or ,torch at1 i4 #adf2 sacred doves at1 #adg2 great sanctuary of ,astarte at1 #bfi2 eunuch priests of ,astarte at1 #bfi sq4 ----1 in the valley of the ,maeander1 cave of ,pluto at1 i4 #bjf2 hot springs at1 #bjf sqq4 ---- and ,hieropolis1 distinction between1 i4 #afh n4 #b ---- -,bambyce1 ,atargatis the goddess of1 i4 #acg1 #afb2 mysterious golden image at1 #afb n4 #b2 rules as to the pollution of death at1 ii4 #bbg ,hieroglyphics1 ,hittite1 i4 #abd1 #abe n4 ,high-priest of ,syrian goddess1 i4 #adc n4 #a ---- ,priestess1 head of the ,state1 ii4 #bjc ,highlanders1 ,scottish1 on the influence of the moon1 ii4 #acb1 #acd1 #adj ,hilaria1 ,festival of ,joy in the rites of ,attis1 i4 #bgc ,hill1 ,g4 ,f41 on image of ,artemis at ,perga1 i4 #ce n4 #b2 on legend of coins of ,tarsus1 #abf n4 #b2 on goddess ',atheh1 #afb2 on coins of ,mallus1 #afe n4 #f ,hill ,tout1 ,c41 on respect shown by the ,indians of ,british ,columbia for the animals and plants which they eat1 ii4 #dd ,himalayan districts of ,north-,western ,india1 gardens of ,adonis in the1 i4 #bdb ,himera1 the battle of1 i4 #aae2 hot springs of1 #bac n4 #a ,hindoo burial of infants1 i4 #id2 marriage custom1 old1 ii4 #bdf2 worship of perpetual fire1 i4 #aib ,hindoos of ,northern ,india1 their mode of drinking moonshine1 ii4 #add ,hinnom1 the ,valley of1 i4 #agh2 sacrifice of first-born children in1 ii4 #bai ,hippodamia1 her incest with her father1 i4 #dd n4 #a ,hirpini1 valley of ,amsanctus in the land of the1 i4 #bjd ,hissar ,district1 ,punjaub1 i4 #id ,history not to be explained without the influence of great men1 i4 #caa n4 #b ,hittite1 correct form of the national name ,chatti or ,hatti1 i4 #acc n4 ---- costume1 i4 #abi sq41 #aca ---- deity named ,tark or ,tarku1 i4 #adg ---- god of thunder1 i4 #acd1 #afc ---- gods at ,tarsus and ,sardes1 #ahe ---- hieroglyphics1 i4 #abd1 #abe n4 ---- inscription on ,mount ,argaeus1 i4 #aij n4 #a ---- priest or king1 his costume1 i4 #aca sq41 #acc n4 ---- sculptures at ,carchemish1 i4 #ch n41 #abc2 at ,ibreez1 #aba sqq42 at ,bor 7,tyana71 #abb n4 #a2 at ,euyuk1 #abc2 at ,boghaz-,keui1 #abh sqq42 at ,babylon1 #acd2 at ,zenjirli1 #acd2 at ,giaour-,kalesi1 #ach n42 at ,kara-,bel1 #ach n42 at ,marash1 #agc2 in ,lydia1 #ahe ---- seals of treaty1 i4 #acf1 #adb n4 #a1 #ade n4 #b ---- ,sun-goddess1 i4 #acc n4 ---- treaty with ,egypt1 i4 #ace sq4 ,hittites worship the bull1 i4 #abc1 #acb2 their empire1 language1 etc41 #abd sq42 traces of mother-kin among the1 #ada sq4 ,hkamies of ,north ,aracan1 their annual festival of the dead1 ii4 #fa ,ho tribe of ,togoland1 their kings buried secretly1 ii4 #ajd ,hofmayr1 ,w41 on the worship of ,nyakang among the ,shilluks1 ii4 #afd1 #aff ,hogarth1 ,d4 ,g41 on relics of paganism at ,paphos1 i4 #cf2 on the ,corycian cave1 #aee n42 on ,roman remains at ,tarsus1 #agb n4 #a ,hogs sacrificed to goddess of volcano1 i4 #bah sq4 ,hollis1 ,a4 ,c41 on serpent-worship of the ,akikuyu1 i4 #fg sq42 on serpent-worship1 #hd sq4 8,holy men0 in ,syria1 i4 #gg sq4 ,hommel1 ,professor ,f41 on the ,hittite deity ,tarku1 i4 #adg n4 #c ,honey and milk offered to snakes1 i4 #he ,honey-cakes offered to serpent1 i4 #hg ,hope of immortality1 the ,egyptian1 centred in ,osiris1 ii4 #ae sq41 #ij sq41 #aad1 #aei ,hopladamus1 a giant1 i4 #aeg n4 #b ,hora and ,quirinus1 ii4 #bcc ,horkos1 the ,greek god of oaths1 ii4 #bca n4 #e ,horned cap worn by priest or god1 i4 #abc2 of ,hittite god1 #acd ---- god1 ,hittite and ,greek1 i4 #abc ---- lion1 i4 #abg ,horns1 as a religious emblem1 i4 #cd2 worn by gods1 #afc sq4 ---- of a cow worn by ,isis1 ii4 #ej ,horses sacrificed for the use of the dead1 i4 #bic sq42 ,lycurgus1 king of the ,edonians1 torn in pieces by1 ii4 #ih ,horus1 the four sons of1 in the likeness of hawks1 ii4 #bb2 decapitates his mother ,isis1 #hh2 the eye of1 #aba with n4 #c ---- of ,edfu identified with the sun1 ii4 #abc ---- the elder1 ii4 #f ---- the younger1 son of ,isis and the dead ,osiris1 ii4 #h1 #ae2 accused by ,set of being a bastard1 #ag2 his combat with ,set1 #ag2 his eye destroyed by ,set and restored by ,thoth1 #ag2 reigns over the ,delta1 #ag ,hose1 ,ch41 and ,mc,dougall1 ,w41 on head-hunting in ,borneo1 i4 #bie n4 #a ,hosea on religious prostitution1 i4 #eh2 on the ,baalim1 #ge n42 on the prophet as a madman1 #gg ,hot springs1 worship of1 i4 #bjf sqq42 ,hercules the patron of1 #bji sqq42 resorted to by childless women in ,syria1 #bac sqq4 ,huligamma1 ,indian goddess1 eunuchs dedicated to her1 i4 #bga n4 ,human representatives of ,attis1 i4 #bhe sqq4 ---- sacrifice1 substitutes for1 i4 #adf sq41 #bhe1 #bhi1 ii4 #ii1 #bba ---- sacrifices in worship of the moon1 i4 #gc2 to the ,tauric ,artemis1 #aae2 to ,diomede at ,salamis1 #ade2 offered at earthquakes1 #bja2 offered at irrigation channels1 ii4 #ch2 of the kings of ,ashantee and ,dahomey1 #ig n4 #g2 offered to ,dionysus1 #ih sq42 offered by the ,mexicans for the maize1 #ajg2 at the graves of the kings of ,uganda1 #afh2 to dead kings1 #agc2 to dead chiefs1 #aia2 to prolong the life of kings1 #bbj sq41 #bbc sqq4 ,human victims thrown into volcanoes1 i4 #bai sq42 uses made of their skins1 #bic2 as representatives of the corn-spirit1 ii4 #ig1 #ajf sq42 killed with hoes1 spades1 and rakes1 #ii n4 #b ,hunger the root of the worship of ,adonis1 i4 #bca ,hurons1 their burial of infants1 i4 #ia ,huzuls of the ,carpathians1 their theory of the waning moon1 ii4 #acj2 their cure for water-brash1 #adi sq4 ,hyacinth1 son of ,amyclas1 killed by ,apollo1 i4 #cac2 his flower1 #cac sq42 his tomb and festival1 #cad sq42 an aboriginal deity1 #cae sq42 his sister ,polyboea1 #caf2 perhaps a deified king of ,amyclae1 i4 #caf sq4 ,hyacinthia1 the festival of ,hyacinth1 i4 #cad sq4 ,hyacinthius1 a ,greek month1 i4 #cae n4 ,hybristica1 an ,argive festival1 ii4 #bei n4 #c ,hygieia1 the goddess1 i4 #hh n4 #a ,hymns to ,tammuz1 i4 #i2 to the sun-god1 ii4 #abc sq4 ,hyria in ,cilicia1 i4 #da ,ibani of the ,niger delta1 their sacrifices to prolong the lives of kings and others1 ii4 #bbb ,ibans or ,sea ,dyaks1 their worship of serpents1 i4 #hc4 ,see ,sea ,dyaks ,ibn ,batuta1 ,arab traveller1 on funeral of emperor of ,china1 i4 #bic sq4 ,ibreez in ,southern ,cappadocia1 i4 #aai sqq42 village of1 #abj sq42 ,hittite sculptures at1 #aba sqq4 ----1 the god of1 i4 #aai sqq42 his horned cap1 #afd ,idalium in ,cyprus1 i4 #ej2 bilingual inscription of1 #di n4 #g2 ,melcarth worshipped at1 #aag ,ideals of humanity1 two different1 the heroic and the saintly1 i4 #cjj2 great religious1 a product of the male imagination1 ii4 #baa ,ideler1 ,l41 on the date of the introduction of the fixed ,alexandrian year1 ii4 #bh n4 #a2 on the ,sothic period1 #cg n4 ,ignorance of paternity1 primitive1 i4 #ajf sq4 ,il ,mayek clan of the ,njamus1 their supposed power over irrigation water and the crops1 ii4 #ci ,ilium1 animals sacrificed by hanging at1 i4 #bib ,illumination1 nocturnal1 at festival of ,osiris1 ii4 #ej sq42 of graves on ,all ,souls' ,day1 #gb sq41 #gd ,ilpirra of ,central ,australia1 their belief in the reincarnation of the dead1 i4 #ii ,images of ,osiris made of vegetable mould1 ii4 #he1 #hg1 #ij sq41 #ia ,immortality1 ,egyptian hope of1 centred in ,osiris1 ii4 #ae sq41 #ij sq41 #aad1 #aei ,impregnation of women by serpents1 i4 #hj sqq42 by the dead1 #ia2 by ghosts1 #ic2 by the flower of the banana1 #ic2 supposed1 through eating food1 #if1 #ajb1 #ajc1 #ajd1 #aje2 by fire1 ii4 #bce4 ,see also ,conception ---- of ,isis by the dead ,osiris1 ii4 #h1 #bj ---- without sexual intercourse1 belief in1 i4 #if sqq4 ,incense burnt at the rites of ,adonis1 i4 #bbh2 burnt in honour of the ,queen of ,heaven1 #bbh2 collected by a flail1 ii4 #aji n4 #a ,incest with a daughter in royal families1 reported cases of1 i4 #dc sq4 ,inconsistency of common thought1 i4 #d ,increase of the moon the time for increasing money1 ii4 #adh sq4 ,india1 sacred women 7dancing-girls7 in1 i4 #fa sqq42 impregnation of women by stone serpents in1 #ha sq42 burial of infants in1 #ic sq42 gardens of ,adonis in1 #bci sqq42 eunuchs dedicated to a goddess in1 #bga n42 drinking moonlight as a medicine in1 ii4 #adb ,indian ceremonies analogous to the rites of ,adonis1 i4 #bbg ---- prophet1 his objections to agriculture1 i4 #hh sq4 ,indians of tropical ,america represent the rain-god weeping1 ii4 #cc n4 #c2 of ,california1 their annual festivals of the dead1 #eb sq42 of ,brazil attend to the moon more than to the sun1 #ach n42 of ,san ,juan ,capistrano1 their ceremony at the new moon1 #adb2 of the ,ucayali ,river in ,peru1 their greeting to the new moon1 #adb2 of ,north ,america1 effeminate sorcerers among the1 #bed1 #bee sq4 ,infant sons of kings placed by goddesses on fire1 i4 #ahj ,infants buried so as to ensure their rebirth1 i4 #ia1 #ic sqq42 burial of1 at ,gezer1 #ajh sq4 ,influence of great men on the popular imagination1 ii4 #aii2 of mother-kin on religion1 #bjb sqq4 ,ingarda tribe of ,west ,australia1 their belief as to the birth of children1 i4 #ajd ,ingleborough in ,yorkshire1 i4 #aeb ,inheritance of property under mother-kin1 rules of1 ii4 #bjc n4 #a ,injibandi tribe of ,west ,australia1 their belief as to the birth of children1 i4 #aje ,insect1 soul of dead in1 i4 #ie sq41 ii4 #afb ,insensibility to pain as a sign of inspiration1 i4 #afi sq4 ,inspiration1 insensibility to pain as sign of1 i4 #afi sq42 savage theory of1 i4 #bii ----1 prophetic1 under the influence of music1 i4 #eb sq41 #ed sq41 #gd2 through the spirits of dead kings and chiefs1 ii4 #aga1 #agb1 #aib sq4 ,inspired men and women in the ,pelew ,islands1 ii4 #bjg sq4 ,intercalation introduced to correct the vague ,egyptian year1 ii4 #bf1 #bg1 #bh2 in the ancient ,mexican calendar1 ii4 #bh n4 #c ,inuus1 epithet applied to ,faunus1 ii4 #bcd n4 #c ,invisible1 charm to make an army1 ii4 #bea ,iolaus1 friend of ,hercules1 i4 #aaa ,iranian year1 the old1 ii4 #fg ,iranians1 the old1 their annual festival of the dead 7,fravashis71 ii4 #fg sq4 ,ireland1 sacred oaks in1 i4 #cg n4 #b ,irle1 ,j41 on the religion of the ,herero1 ii4 #ahf sq4 ,iron not allowed to touch ,atys1 i4 #bhf n4 #e ,irrigation in ancient ,egypt1 ii4 #ca sq42 rites of1 in ,egypt1 #cc sqq42 sacrifices offered in connexion with1 #ch sq4 ,isa or ,parvati1 an ,indian goddess1 i4 #bda ,isaac1 ,abraham's attempted sacrifice of1 ii4 #bai n4 #a ,isaiah1 on the king's pyre in ,tophet1 i4 #agg1 #agh2 possible allusion to gardens of ,adonis in1 #bcf n4 #a2 on dew1 #bdg n4 #a ,ishtar1 great ,babylonian goddess1 i4 #h1 #bj n4 #b2 in relation to ,tammuz1 #h sq4 ---- 7,astarte7 and ,mylitta1 i4 #cf1 #cg n4 #a ,isis1 sister and wife of ,osiris1 ii4 #f sq42 date of the festival of1 #bf n4 #b1 #cc2 as a cow or a woman with the head of a cow1 i4 #ej1 ii4 #ej1 #he1 #hh n4 #a1 #ia2 invoked by ,egyptian reapers1 i4 #bcb1 ii4 #de1 #aag2 in the form of a hawk1 #h1 #bj2 in the papyrus swamps1 #h2 in the form of a swallow1 #i2 at ,byblus1 #i sq42 at the well1 #i1 #aaa n4 #f2 her search for the body of ,osiris1 #aj1 #ej1 #he2 recovers and buries the body of ,osiris1 #aj sq42 mourns ,osiris1 #ab2 restores ,osiris to life1 #ac2 her tears supposed to swell the ,nile1 #cc2 her priest wears a jackal's mask1 #he n4 #c2 decapitated by her son ,horus1 #hh n4 #a2 her temple at ,philae1 #hi1 #aaa2 her many names1 #aae2 sister and wife of ,osiris1 #aaf2 a corn-goddess1 #aaf sq42 her discovery of wheat and barley1 #aaf2 identified with ,ceres1 #aag2 identified with ,demeter1 #aag2 as the ideal wife and mother1 #aag sq42 refinement and spiritualization of1 #aag sq42 popularity of her worship in the ,roman empire1 #aah2 her resemblance to the ,virgin ,mary1 #aah sq42 ,sirius her star1 #cd sq41 #aeb ,isis and the king's son at ,byblus1 i4 #ahj2 and the scorpions1 ii4 #h ,iswara or ,mahadeva1 an ,indian god1 i4 #bda1 #bdb ,italian myths of kings or heroes begotten by the fire-god1 ii4 #bce ,italy1 hot springs in1 i4 #bac2 divination at ,midsummer in1 #bed ,itch of ,hercules1 i4 #bji ,itongo1 an ancestral spirit 7,zulu term1 singular of ,amatongo71 ii4 #ahd n4 #b1 #ahe ,ivy1 sacred to ,attis1 i4 #bgh2 sacred to ,osiris1 ii4 #aab ,jablonski1 ,p4 ,e41 on ,osiris as a sun-god1 ii4 #abj ,jackal-god ,up-uat1 ii4 #aed ,jackal's mask worn by priest of ,isis1 #aa1 #he n4 #c ,jamblichus on insensibility to pain as sign of inspiration1 i4 #afi2 on the purifying virtue of fire1 #aha ,january1 the sixth of1 reckoned in the ,east the ,nativity of ,christ1 i4 #cjd ,janus in ,roman mythology1 ii4 #bce n4 #f ---- -like deity on coins1 i4 #afe ,japan1 annual festival of the dead in1 ii4 #fe ,jars1 children buried in1 i4 #aji n4 #a ,jason and ,medea1 i4 #aha n4 #a ,jastrow1 ,professor ,m41 on the festival of ,tammuz1 i4 #aj n4 #a2 on the character of ,tammuz1 #bcj n4 ,java1 conduct of natives in an earthquake1 i4 #bjb n4 #a2 the ,valley of ,poison in1 #bjc sq42 worship of volcanoes in1 #bbj sq4 ,jawbone1 the ghost of the dead thought to adhere to the1 ii4 #afg sq4 ---- and navel-string of ,kibuka1 the war-god of the ,baganda1 ii4 #aig ,jawbones1 lower1 of dead kings of ,uganda preserved and worshipped1 ii4 #afg sq41 #afi sq41 #aga sq42 the ghosts of the kings supposed to attach to their jawbones1 #afi ,jyi or ,jawra1 festival in ,upper ,india1 i4 #bdb ,jebel ,hissar1 ,olba1 i4 #aea ,jehovah in relation to thunder1 i4 #bb n4 #c2 in relation to rain1 #bc n4 #a ,jensen1 ,p41 on rock-hewn sculptures at ,boghaz-,keui1 i4 #acg n4 #d2 on ,hittite inscription1 #ade n4 #b2 on the ,syrian god ,hadad1 #afc n4 #c ,jeremiah1 on the prophet as a madman1 i4 #gg2 on birth from stocks and stones1 #ajg ,jericho1 death of ,herod at1 i4 #bad ,jerome1 on the date of the month ,tammuz1 i4 #aj n4 #a2 on the worship of ,adonis at ,bethlehem1 #beg ,jerusalem1 mourning for ,tammuz at1 i4 #aa1 #ag1 #bj2 the ,canaanite kings of1 #ag2 the returned captives at1 #bc2 the ,destroying ,angel over1 #bd2 besieged by ,sennacherib1 #be2 the religious orchestra at1 #eb2 8great burnings0 for the kings at1 #agg sq42 the king's pyre at1 #agg sq42 ,church of the ,holy ,sepulchre at1 ,good ,friday ceremonies in the1 #bee n42 the sacrifice of first-born children at1 ii4 #bai ,jewish priests1 their rule as to the pollution of death1 ii4 #bcj ,jews of ,egypt1 costume of bride and bridegroom among the1 ii4 #bfj ,joannes ,lydus1 on ,phrygian rites at ,rome1 i4 #bff n4 #b ,john ,barleycorn1 i4 #bcj sq4 ,johns1 ,dr4 ,c4 ,h4 ,w41 on ,babylonian votaries1 i4 #ga n4 #c and #e ,johnston1 ,sir ,h4 ,h41 on eunuch priests on the ,congo1 i4 #bga n4 ,josephus1 on worship of kings of ,damascus1 i4 #ae2 on the ,tyropoeon1 #agh ,josiah1 reforms of king1 i4 #ag n4 #e1 #ah n4 #c1 #be1 #ajg ,jualamukhi in the ,himalayas1 perpetual fires1 i4 #aib ,judah1 laments for dead kings of1 i4 #bj ,judean maid impregnated by serpent1 i4 #ha ,julian1 the emperor1 his entrance into ,antioch1 i4 #bbg1 #beh2 on the ,mother of the ,gods1 #bii n4 #c2 restores the standard cubit to the ,serapeum1 ii4 #bag n4 #a ,julian calendar introduced by ,caesar1 ii4 #cg1 #ic n4 #a ---- year1 ii4 #bh ,juno1 the ,flaminica ,dialis sacred to1 ii4 #bcj n4 #b2 the wife of ,jupiter1 #bca ,junod1 ,henri ,a41 on the worship of the dead among the ,thonga1 ii4 #ahj sq4 ,juok1 the supreme god and creator of the ,shilluks1 ii4 #afe ,jupiter1 the husband of ,juno1 ii4 #bca2 the father of ,fortuna ,primigenia1 #bcd ,jupiter and ,juturna1 ii4 #bce n4 #f ---- ,dolichenus1 i4 #acf ,justice and ,injustice in ,aristophanes1 i4 #bji ,justin ,martyr on the resemblances of paganism to ,christianity1 i4 #cjb n4 #d ,juturna in ,roman mythology1 ii4 #bce n4 #f ,kabyles1 marriage custom of the1 to ensure the birth of a boy1 ii4 #bfb ,kadesh1 a ,semitic goddess1 i4 #acg n4 #b ,kai of ,german ,new ,guinea1 their belief in conception without sexual intercourse1 i4 #if sq4 ,kaikolans1 a ,tamil caste1 i4 #fb ,kaitish of ,central ,australia1 their belief in the reincarnation of the dead1 i4 #ii ,kalat el ,hosn1 in ,syria1 i4 #gh ,kalids1 kaliths1 deities in the ,pelew ,islands1 ii4 #bjd n4 #d1 #bjg ,kalunga1 the supreme god of the ,ovambo1 ii4 #ahh ,kangra ,district1 ,punjaub1 i4 #id ,kantavu1 a ,fijian island1 i4 #bja ,kanytelideis1 in ,cilicia1 i4 #aeh ,kara-,bel1 in ,lydia1 ,hittite sculpture at1 i4 #ach n41 #ahe ,kariera tribe of ,west ,australia1 their beliefs as to the birth of children1 i4 #aje ,karma-tree1 ceremony of the ,mundas over a1 i4 #bdj ,karo-,bataks1 of ,sumatra1 their custom as to the first sheaf of rice at harvest1 ii4 #bci ,karok ,indians of ,california1 their lamentations at hewing sacred wood1 ii4 #dg sq4 ,karunga1 the supreme god of the ,herero1 ii4 #ahf1 #ahg n4 #a ,katikiro1 ,baganda term for prime minister1 ii4 #afh ,kayans1 their reasons for taking human heads1 i4 #bid sq4 ,keadrol1 a ,toda clan1 ii4 #bbh ,keb 7,geb or ,seb71 ,egyptian earth-god1 father of ,osiris1 i4 #f1 #bhc n4 #c edeshim1 sacred men1 i4 #ch n41 #ei1 #gb1 #gf1 #ajg2 at ,jerusalem1 #ag sq42 in relation to prophets1 #gf edeshoth1 sacred women1 i4 #ei1 #gb1 #ajg ,kemosh1 god of ,moab1 i4 #ae ,kennett1 ,professor ,r4 ,h41 on ,david and ,goliath1 i4 #ai n4 #b2 on ,elisha in the wilderness1 #ec n4 #a2 on edeshim1 #gc n4 #a2 on the sacrifice of first-born children at ,jerusalem1 ii4 #bai ,kent's ,hole1 near ,torquay1 fossil bones in1 i4 #aec ,keysser1 ,ch41 on belief in conception without sexual intercourse1 i4 #if sq4 ,khalij1 old canal at ,cairo1 ii4 #ch ,khangars of the ,central ,provinces1 ,india1 bridegroom and his father dressed as women at a marriage among the1 ii4 #bfa ,khasi tribes governed by kings1 not queens1 ii4 #baj ,khasis of ,assam1 their system of mother-kin1 i4 #df1 ii4 #bjb sq42 goddesses predominate over gods in their religion1 #bjc sq42 rules as to the succession to the kingship among the1 #baj n4 #a ,khent1 early king of ,egypt1 ii4 #aed2 his reign1 #ai sq42 his tomb at ,abydos1 #ai sqq42 his tomb identified with that of ,osiris1 #bj1 #aig ,khenti-,amenti1 title of ,osiris1 ii4 #hg1 #aih n4 #b ,khoiak1 festival of ,osiris in the month of1 ii4 #hf sqq41 #ajh sq4 ,khyrim ,state1 in ,assam1 i4 #df2 governed by a ,high ,priestess1 ii4 #bjc ,kibuka1 the war-god of the ,baganda1 a dead man1 ii4 #aig2 his personal relics preserved at ,cambridge1 #aig ,kidd1 ,dudley1 on the worship of ancestral spirits among the ,bantus of ,south ,africa1 ii4 #agg sqq4 ,king1 ,j4 ,e41 on infant burial1 i4 #ia n4 #c ,king1 a masker at ,carnival called the1 ii4 #ii ---- of ,tyre1 his walk on stones of fire1 i4 #aad sq42 of ,uganda1 his navel-string preserved and inspected every new moon1 ii4 #adg sq4 ,kings as priests1 i4 #db2 as lovers of a goddess1 #di sq42 held responsible for the weather and the crops1 #ahc2 marry their sisters1 #caf2 slaughter human victims with their own hands1 ii4 #ig n4 #g2 torn in pieces1 traditions of1 #ig sq42 human sacrifices to prolong the life of1 #bbj sq41 #bbc sqq4 ---- and magicians dismembered and their bodies buried in different parts of the country to fertilize it1 ii4 #aja sq4 ----1 dead1 reincarnate in lions1 i4 #hc n4 #a2 worshipped in ,africa1 #afj sqq42 sacrifices offered to1 #afb1 #aff sq42 incarnate in animals1 #afb1 #afc sq41 #agc2 consulted as oracles1 #afg1 #aga1 #agb1 #aie2 human sacrifices to1 #agc2 worshipped by the ,barotse1 #aid sq4 ----1 divinity of ,semitic1 i4 #ae sqq42 divinity of ,lydian1 #ahb sqq4 ---- of ,egypt worshipped as gods1 i4 #eb2 buried at ,abydos1 ii4 #ai2 perhaps formerly slain in the character of ,osiris1 #ig sq41 #ajb2 as ,osiris1 #aea sqq42 renew their life by identifying themselves with the dead and risen ,osiris1 #aec sq42 born again at the ,sed festival1 #aec1 #aef sq42 perhaps formerly put to death to prevent their bodily and mental decay1 #aed sq41 #aef ,kings1 ,hebrew1 traces of divinity ascribed to1 i4 #bj sqq4 ----1 ,shilluk1 put to death before their strength fails1 ii4 #afc ---- of ,sweden answerable for the fertility of the ground1 ii4 #bbj2 their sons sacrificed1 #ea ,kingship at ,rome a plebeian institution1 i4 #de2 under mother-kin1 rules as to succession to the1 ii4 #baj n4 #a2 in ,africa under mother-kin inherited by men1 not women1 #baa ,kingsley1 ,miss ,mary ,h41 on secret burial of chief's head1 ii4 #ajd ,kinnor1 a lyre1 i4 #eb ,kirauea1 volcano in ,hawaii1 i4 #baf sq42 divinities of1 #bag2 offerings to1 #bag sqq4 ,kiriwina1 one of the ,trobriand ,islands1 annual festival of the dead in1 i4 #ef2 snakes as reincarnations of the dead in1 #hd2 presentation of children to the full moon in1 ii4 #add ,kiwai1 an island off ,new ,guinea1 magic for the growth of sago in1 ii4 #aja ,kiziba1 a district of ,central ,africa1 dead kings worshipped in1 ii4 #agc sq42 totemism in1 #agc ,klamath ,indians of ,oregon1 their theory of the waning moon1 ii4 #acj ,kocchs of ,north-,eastern ,india1 succession to husband's property among the1 ii4 #bae n4 #b ,kois of ,southern ,india1 infant burial among the1 i4 #ie ,komatis of ,mysore1 their worship of serpents1 i4 #ha sq4 ,koniags of ,alaska1 their magical uses of the bodies of the dead1 ii4 #ajf ,konkaus of ,california1 their dance of the dead1 ii4 #ec ,kosio1 a dedicated person1 i4 #fe1 #ff1 #fh ,kosti1 in ,thrace1 carnival custom at1 ii4 #ii sq4 ,kotas1 a tribe of ,southern ,india1 their priests not allowed to be widowers1 ii4 #bcj ,kretschmer1 ,professor ,p41 on native population of ,cyprus1 i4 #ade n4 #c2 on ,cybele and ,attis1 #bhg n4 #b ,krishna1 ,hindoo god1 ii4 #bed ,kuar1 an ,indian month1 ii4 #add ,kubary1 ,j41 on the system of mother-kin among the ,pelew ,islanders1 ii4 #bjd sqq4 ,kuinda1 ,cilician fortress1 i4 #add n4 #a ,kuki-,lushai1 men dressed as women to deceive dangerous ghosts or spirits among the1 ii4 #bfc ,kuklia1 ,old ,paphos1 i4 #cc1 #cf ,kundi in ,cilicia1 i4 #add ,kupalo1 figure of1 passed across fire at ,midsummer1 i4 #bej sq42 a deity of vegetation1 #bec ,kupole's festival at ,midsummer in ,prussia1 i4 #bec ,labraunda in ,caria1 i4 #ahb n4 #d ,labrys1 ,lydian word for axe1 i4 #ahb ,laconia1 subject to earthquakes1 i4 #bjc n4 #b ,lactantius1 on the rites of ,osiris1 ii4 #he ,lagash in ,babylonia1 i4 #ce n4 #e ,lago di ,naftia in ,sicily1 i4 #bba n4 #d ,lagrange1 ,father ,m4 ,j41 on the mourning for ,adonis as a harvest rite1 i4 #bca ,laguna1 ,pueblo village of ,new ,mexico1 ii4 #ed n4 #b ,lakhubai1 an ,indian goddess1 i4 #bdc ,lakor1 theory of earthquakes in1 i4 #aih ,lamas ,river in ,cilicia1 i4 #adi1 #aej ,lamentations of ,egyptian reapers1 i4 #bcb1 ii4 #de2 of the savage for the animals and plants which he eats1 #dc sq42 of ,cherokee ,indians 8after the first working of the crop10 #dg2 of the ,karok ,indians at cutting sacred wood1 #dg sq4 ,laments for ,tammuz1 i4 #i sq42 for dead kings of ,judah1 #bj2 for ,osiris1 ii4 #ab ,lampblack used to avert the evil eye1 ii4 #bfa ,lamps lighted to show the dead the way1 ii4 #ea sq42 for the use of ghosts at the feast of ,all ,souls1 #gb1 #gc ,lancashire1 ,all ,souls' ,day in1 ii4 #gi ,landen1 the battle of1 i4 #bcd ,lane1 ,e4 ,w41 on the rise of the ,nile1 ii4 #ca n4 #a ,lantana salvifolia1 ii4 #dg ,lanterns1 the feast of1 in ,japan1 ii4 #fe ,lanzone1 ,r4 ,v41 on the rites of ,osiris1 ii4 #hg n4 #e ,larnax ,lapethus in ,cyprus1 ,melcarth worshipped at1 i4 #aag ,larrekiya1 ,australian tribe1 their belief in conception without cohabitation1 i4 #ajc ,lateran ,museum1 statue of ,attis in the1 i4 #bgi ,latham1 ,r4 ,g41 on succession to husband's property among the ,kocchs1 ii4 #bae n4 #b ,laurel1 gold wreath of1 worn by priest of ,hercules1 i4 #adc2 in ,greek purificatory rites1 ii4 #bdj sq4 ---- -bearing1 a festival at ,thebes1 in ,boeotia1 ii4 #bda ,leake1 ,w4 ,m41 on flowers in ,asia ,minor1 i4 #ahg n4 #f ,leaping over ,midsummer fires to make hemp or flax grow tall1 i4 #bea ,leaves and flowers as talismans1 ii4 #bdb sq4 ,lebanon1 the forests of ,mount1 i4 #ad2 ,aphrodite of the1 #cj2 ,baal of the1 #cb2 the charm of the1 #bce ,lech1 a tributary of the ,danube1 ii4 #gj ,lechrain1 feast of ,all ,souls in1 ii4 #gj sq4 ,lecky1 ,w4 ,e4 ,h41 on the influence of great men on the popular imagination1 ii4 #aii ,legend of the foundation of ,carthage and similar tales1 ii4 #bdi sq4 ,lehmann-,haupt1 ,c4 ,f41 on the historical ,semiramis1 i4 #agg n4 #a ,lent1 the ,indian and ,fijian1 i4 #ij ,leo the ,great1 as to the celebration of ,christmas1 i4 #cje ,leonard1 ,major ,a4 ,g41 on sacrifices to prolong the lives of kings and others1 ii4 #bbb ,leprosy1 king of ,israel expected to heal1 i4 #bc sq4 ,lepsius1 ,r41 his identification of ,osiris with the sun1 ii4 #aba sq4 ,leti1 theory of earthquakes in1 i4 #aih ,letopolis1 neck of ,osiris at1 ii4 #aa ,letts1 their annual festival of the dead1 ii4 #gd sq4 ,lewis the ,pious1 institutes the feast of ,all ,saints1 ii4 #hc ,leza1 supreme being recognized by the ,bantu tribes of ,northern ,rhodesia1 ii4 #agd ,licinius ,imbrex1 on ,mars and ,nerio1 ii4 #bcb ,lightning thought by ,caffres to be caused by the ghost of a powerful chief1 ii4 #agg with n4 #a2 no lamentations allowed for persons killed by1 #agg n4 #a2 8,lights of the dead0 to enable the ghosts to enter houses1 ii4 #fe ----1 three hundred and sixty-five1 in the rites of ,osiris1 ii4 #hh ,lion1 deity standing on a1 i4 #abc n4 #b1 #abg2 the emblem of the ,mother ,goddess1 #afd2 as emblem of ,hercules and the ,heraclids1 #ahb1 #ahd2 carried round acropolis of ,sardes1 #ahd1 ii4 #bdi ---- -god at ,boghaz-,keui1 the mystery of the1 i4 #aci sq42 of ,lydia1 #ahd ---- -slaying god1 statue of1 i4 #aag ,lions1 dead kings reincarnate in1 i4 #hc n4 #a1 ii4 #afc2 carved1 at gate1 i4 #abh2 as emblems of the great ,asiatic ,mother-goddess1 #acg2 deities seated on1 #afb2 spirits of dead chiefs reincarnated in1 ii4 #aic ,living parents1 children of1 in ritual1 ii4 #bcf sqq4 ,loeboes1 a tribe of ,sumatra1 exchange of costume between boys and girls among the1 ii4 #bfd ,loryma in ,caria1 ,adonis worshipped at1 i4 #bbg n4 ,lots1 ,greek custom as to the drawing of1 ii4 #bdh ,lovers1 term applied to the ,baalim1 i4 #ge n4 ,low1 ,hugh1 on ,dyak treatment of heads of slain enemies1 i4 #bie ,lua and ,saturn1 ii4 #bcc ,luangwa1 district of ,northern ,rhodesia1 prayers to dead ancestors in1 ii4 #age sq4 ,lucian1 on religious prostitution1 i4 #eh2 on image of goddess at ,hierapolis-,bambyce1 #acg n4 #b2 on the death of ,peregrinus1 #aha2 on dispute between ,hercules and ,aesculapius1 #bji sq42 on the ascension of ,adonis1 #bbe n4 #c ,lugaba1 the supreme god of the ,bahima1 ii4 #aij ,lunar sympathy1 the doctrine of1 ii4 #adj sqq4 ,lung-fish clan among the ,baganda1 ii4 #bbd ,luritcha of ,central ,australia1 their belief in the reincarnation of the dead1 i4 #ii ,lushais1 men dressed as women1 women dressed as men1 among the1 ii4 #bee n4 #a ,luxor1 temples at1 ii4 #abd ,lyall1 ,sir ,charles ,j41 on the system of mother-kin among the ,khasis1 ii4 #bjb sq4 ,lycaonian plain1 i4 #abc ,lycia1 flowers in1 i4 #ahg n4 #f2 ,mount ,chimaera in1 #bba2 mother-kin in1 ii4 #bab sq4 ,lycian language1 question of its affinity1 ii4 #bac n4 #a ---- men dressed as women in mourning1 ii4 #bfd ,lycurgus1 king of the ,edonians1 rent in pieces by horses1 ii4 #ih1 #ii ,lycus1 valley of the1 i4 #bjg ,lydia1 prostitution of girls before marriage in1 i4 #ch1 #eh2 the lion-god of1 #ahd2 the ,burnt ,land of1 #aic sq42 traces of mother-kin in1 ii4 #bei ,lydian kings1 their divinity1 i4 #ahb sqq42 held responsible for the weather and the crops1 #ahc ,lyell1 ,sir ,charles1 on hot springs1 i4 #bac n4 #d2 on volcanic phenomena in ,syria and ,palestine1 #bbb n4 #a ,lyre as instrument of religious music1 i4 #eb sq41 #ed sq42 the instrument of ,apollo1 #bhh ,lysimachus scatters the bones of the kings of ,epirus1 ii4 #ajd ,ma1 goddess of ,comana in ,pontus1 i4 #ci1 #bfe n4 #a ,macalister1 ,professor ,r4 ,a4 ,stewart1 on infant burial at ,gezer1 i4 #aji n4 #a ,macdonald1 ,rev4 ,james1 on the worship of ancestors among the ,bantus1 ii4 #agf ,mace of ,narmer1 representation of the ,sed festival on the1 ii4 #aed ,mc,lennan1 ,j4 ,f41 on brother and sister marriages1 i4 #dd n4 #b1 ii4 #baf n4 #a ,macrobius1 on the mourning ,aphrodite1 i4 #cj2 on the ,egyptian year1 ii4 #bh n4 #c2 on ,osiris as a sun-god1 #aba2 his solar theory of the gods1 #aba1 #abh2 on the influence of the moon1 #acb ,madagascar1 vicarious sacrifice for a king in1 ii4 #bba2 men dressed as women in1 #bed ,madonna and ,isis1 ii4 #aai ,maeander1 the valley of the1 subject to earthquakes1 i4 #aid2 sanctuaries of ,pluto in the valley of the1 #bje1 #bjf ,mafuie1 the ,samoan god of earthquakes1 i4 #bjj ,magarsus in ,cilicia1 i4 #afi n4 #c ,magic and religion1 combination of1 i4 #d ,magical ceremonies for the regulation of the seasons1 i4 #c sqq4 ---- dramas for the regulation of the seasons1 i4 #d sq4 ---- uses made of the bodies of the dead1 ii4 #ajj sqq4 ,magnesia1 on the ,maeander1 worship of ,zeus at1 ii4 #bch ,mahadeo and ,parvati1 ,indian deities1 i4 #bdb1 #bea ,mahadeva1 ,indian god1 i4 #bda ,mahdi1 an ancient1 i4 #gd ,mahratta1 dancing-girls in1 i4 #fb ,maia or ,majestas1 the wife of ,vulcan1 ii4 #bcb sq4 ,maiau1 hero in form of crocodile1 i4 #aci n4 #a ,maiden1 the 7,persephone71 the descent of1 ii4 #da ,malagasy use of children of living parents in ritual1 ii4 #bdg ,malay ,peninsula1 the ,mentras or ,mantras of the1 ii4 #adj ,mallus in ,cilicia1 deities on coins of1 i4 #afe sq4 ,malta1 bilingual inscription of1 i4 #af2 ,phoenician temples of1 #ce ,mamre1 sacred oak or terebinth at1 i4 #cg n4 #b ,mandingoes of ,senegambia1 their attention to the phases of the moon1 ii4 #ada ,maneros1 chant of ,egyptian reapers1 ii4 #de1 #df ,manes1 first king of ,lydia1 i4 #ahf n4 #e ,manetho1 on the ,egyptian burnt-sacrifice of red-haired men1 ii4 #ig2 on ,isis as the discoverer of corn1 #aaf2 quoted by ,diodorus ,siculus1 #abj ,manichaeans1 their theory of earthquakes1 i4 #aig ,manichaeus1 the heretic1 his death1 i4 #bid n4 #c ,manipur1 the ,tangkul ,nagas of1 ii4 #eg sq4 ,mantinea1 ,poseidon worshipped at1 i4 #bjc n4 #b ,maori priest catches the soul of a tree1 ii4 #aaa n4 #a ,marash1 ,hittite monuments at1 i4 #agc ,march1 festival of ,attis in1 i4 #bfg ----1 the twenty-fifth of1 tradition that ,christ was crucified on1 i4 #cjf ,marduk1 human wives of1 at ,babylon1 i4 #ga ,mariette-,pacha1 ,a41 on the burial of ,osiris1 ii4 #hi n4 ,marigolds used to adorn tombstones on ,all ,souls' ,day1 ii4 #ga ,marks1 bodily1 of prophets1 i4 #gd ,marriage as an infringement of old communal rights1 i4 #dj2 of the ,sun and ,earth1 #dg sq42 of women to serpent-god1 #ff sqq42 of ,adonis and ,aphrodite celebrated at ,alexandria1 #bbd2 of ,sky and ,earth1 #bhb with n4 #b2 of the ,roman gods1 ii4 #bcj sqq42 exchange of dress between men and women at1 #bfj sqq4 ----1 sacred1 of priest and priestess as representatives of deities1 i4 #df sqq42 represented in the rock-hewn sculptures at ,boghaz-,keui1 #adj2 in ,cos1 ii4 #bei n4 #d ---- customs of the ,aryan family1 ii4 #bce2 use of children of living parents in1 #bde sqq42 to ensure the birth of boys1 #bfb ,marriages of brothers with sisters in ancient ,egypt1 ii4 #bad sqq42 their intention to keep the property in the family1 #bae sq4 ,mars1 the father of ,romulus and ,remus1 ii4 #bce ---- and ,bellona1 ii4 #bca ---- and ,nerio1 ii4 #bcb ,marsala in ,sicily1 ,midsummer customs at1 i4 #bdg ,marseilles1 ,midsummer custom at1 i4 #bdh sq4 ,marshall1 ,mr4 ,a4 ,s4 ,f41 on the felling of timber in ,mexico1 ii4 #acf n4 #c ,marsyas1 his musical contest with ,apollo and his death1 i4 #bhh sq42 perhaps a double of ,attis1 #bhi ---- and ,apollo1 i4 #ee ----1 the river1 i4 #bhi ,martin1 ,m41 on the cutting of peat in the ,hebrides1 ii4 #ach ,masai1 of ,east ,africa1 their belief in serpents as reincarnations of the dead1 i4 #hb1 #hd2 their ceremonies at the new moon1 ii4 #adb sq4 ---- boys wear female costume at circumcision1 ii4 #bfc ---- rule as to the choice of a chief1 ii4 #bdh ,masnes1 a giant1 i4 #ahf ,masoka1 the spirits of the dead1 ii4 #ahh sq4 ,maspero1 ,sir ,gaston1 edits the ,pyramid ,texts1 ii4 #d n4 #a2 on the nature of ,osiris1 #abf n4 #b ,masquerade at the ,carnival in ,thrace1 ii4 #ii sq4 ,masquerades at festivals of the dead1 ii4 #ec ,massacres for sick kings of ,uganda1 ii4 #bbf ,massaya1 volcano in ,nicaragua1 human victims sacrificed to1 i4 #bai ,massebah 7plural masseboth71 sacred stone or pillar1 i4 #ajg1 #ajh ,maternal uncle in marriage ceremonies in ,india1 i4 #fb n4 #a ,maternity and paternity of the ,roman deities1 ii4 #bcc sqq4 8,matriarchate10 i4 #df ,maui1 ,fijian god of earthquakes1 i4 #bjb n4 ,maundrell1 ,h41 on the discoloration of the river ,adonis1 i4 #bbe n4 #d ,maury1 ,a41 on the ,easter ceremonies compared with those of ,adonis1 i4 #beg n4 #a ,maximus ,tyrius1 on conical image at ,paphos1 i4 #ce n4 ,may1 modern ,greek feast of ,all ,souls in ,may1 ii4 #gh n4 #a ---- ,day1 ceremony at ,meiron in ,galilee on the eve of1 i4 #agh ---- -pole or ,midsummer-tree in ,sweden and ,bohemia1 i4 #bej ,medea and her magic cauldron1 i4 #ahj sq4 ,medicine-men of ,zulus1 i4 #gd n4 #d2 of ,wiimbaio1 #ge n4 #d ,mefitis1 ,italian goddess of mephitic vapours1 i4 #bjd1 #bje ,megalopolis1 battle of gods and giants in plain of1 i4 #aeg ,megassares1 king of ,hyria1 i4 #da ,meiners1 ,c41 on purification by blood1 i4 #bii n4 #b ,meiron1 in ,galilee1 burnings for dead ,jewish ,rabbis at1 i4 #agh sq4 ,mela's description of the ,corycian cave1 i4 #aee n41 #aef ,melanesia1 belief in conception without sexual intercourse in1 i4 #ig sq4 ,melanesian magicians buried secretly1 ii4 #aje ,melanesians1 mother-kin among the1 ii4 #baa2 of ,new ,britain1 their use of flowers and leaves as talismans1 #bdb sq4 ,melcarth1 the god of ,tyre1 identified with ,hercules1 i4 #af1 #aaa2 worshipped at ,amathus in ,cyprus1 #cb1 #aag2 the burning of1 #aaj sqq42 worshipped at ,gades1 #aab sq41 ii4 #beh n4 #e ,melchizedek1 king of ,salem1 i4 #ag ,melech and ,moloch1 ii4 #bai sq4 ,meles1 king of ,lydia1 banished because of a dearth1 i4 #ahc2 causes lion to be carried round acropolis1 #ahd ,melicertes1 a form of ,melcarth1 i4 #aac ,melite in ,phthia1 i4 #bia ,melito on the father of ,adonis1 i4 #ac n4 #b ,memnonium at ,thebes1 ii4 #ce n4 ,memorial stones1 ii4 #bjc ,memphis1 head of ,osiris at1 ii4 #aa2 oath of the kings of ,egypt at1 #bd2 festival of ,osiris in the month of ,khoiak at1 #ajh2 ,apis the sacred bull of1 #aai n42 the sanctuary of ,serapis at1 #aai n4 ,men1 make gods1 ii4 #baa2 dressed as women at marriage1 #bfb sqq42 dressed as women to deceive dangerous spirits1 #bfb sq42 dressed as women at circumcision1 #bfc ---- and women inspired by the spirits of dead kings and chiefs1 ii4 #aga1 #agb1 #aib sq4 ---- 8of ,god10 prophets1 i4 #gf ,men ,tyrannus1 ,phrygian moon-god1 i4 #bhd2 custom as to pollution of death at his shrine1 ii4 #bbg ,mentras or ,mantras of the ,malay ,peninsula1 their tradition as to primitive man1 ii4 #adj ,mephitic vapours1 worship of1 i4 #bjc sqq4 ,mercurial temperament of merchants and sailors1 ii4 #bah ,mesha1 king of ,moab1 i4 #ae2 sacrifices his first-born1 #aaj ,messiah1 8the ,anointed ,one10 i4 #ba ,meteor as signal for festival1 i4 #bei ,metharme1 daughter of ,pygmalion1 i4 #da ,methide plant growing over grave of ,osiris1 ii4 #aaa ,mexican calendar1 its mode of intercalation1 ii4 #bh n4 #c ,mexicans1 their human sacrifices for the maize1 ii4 #ajg ,mexico1 rule as to the felling of timber in1 ii4 #acf ,meyer1 ,professor ,eduard1 on prophecy in ,canaan1 i4 #ge n4 #e2 on the ,hittite language1 #abe n42 on costume of ,hittite priest or king1 #acc n41 #ada n4 #a2 on the rock-hewn sculptures of ,boghaz-,keui1 #acc n42 on ,anubis at ,abydos1 ii4 #ah n4 #c2 on the hawk as an ,egyptian emblem1 #bb n4 #a2 on the date of the introduction of the ,egyptian calendar1 #cf n4 #b2 on the nature of ,osiris1 #abf n4 #b2 on the relation of ,byblus to ,egypt1 #abg n4 #a2 on the ,lycian language1 #bac n4 #a ,michael ,angelo1 the ,piet of1 i4 #beg ,michaelmas1 #bith ,september1 ii4 #gd ,midas1 the tomb of1 i4 #bhf ---- and ,gordias1 names of ,phrygian kings1 i4 #bhf ,midsummer1 old heathen festival of1 in ,europe and the ,east1 i4 #bdi sq42 divination at1 #beb sq4 ---- bathing1 pagan origin of the custom1 i4 #bdi ---- ,bride and ,bridegroom in ,sweden1 i4 #bea ---- ,day or ,eve1 custom of bathing on1 i4 #bdf sqq4 ---- fires and couples in relation to vegetation1 i4 #bej sq42 leaping over the fires to make flax or hemp grow tall1 #bea ,milcom1 the god of ,ammon1 i4 #ai ,milk1 serpents fed with1 i4 #hd sqq41 #hg2 offered at graves1 #hg ,mill1 women mourning for ,tammuz eat nothing ground in a mill1 i4 #bcj ,milne1 ,mrs4 ,leslie1 on the ,shans1 ii4 #acf ,milton on the laments for ,tammuz1 i4 #bbf n4 ,minoan age of ,greece1 i4 #cd ,minucius ,felix on the rites of ,osiris1 ii4 #he n4 #c ,miraculous births of gods and heroes1 i4 #ajg 8,mistress of ,turquoise10 goddess at ,sinai1 i4 #ce ,mitani1 ancient people of ,northern ,mesopotamia1 i4 #ace n4 ,mithra1 ,persian deity1 popularity of his worship in the ,roman ,empire1 i4 #cja sq42 identified with the ,unconquered ,sun1 #cjd ,mithraic religion a rival to ,christianity1 i4 #cjb2 festival of ,christmas borrowed from it1 #cjb sqq4 ,miztecs of ,mexico1 their annual festival of the dead1 ii4 #ed sq4 ,mnevis1 sacred ,egyptian bull1 ii4 #aa ,moa1 theory of earthquakes in1 i4 #aih ,moab1 ,mesha1 king of1 i4 #ae2 the wilderness of1 #eb sq42 the springs of ,callirrhoe in1 #bad sqq4 ----1 ,arabs of1 their custom at harvest1 ii4 #dh1 #if2 their remedies for ailments1 #bdb ,moabite stone1 the inscription on the1 i4 #ae n4 #c1 #bj n4 #b1 #afc n4 #c ,moabites burn the bones of the kings of ,edom1 ii4 #ajd ,models in cardboard offered to the dead instead of the things themselves1 ii4 #fc sq4 ,mohammedan peoples of ,north ,africa1 their custom of bathing at ,midsummer1 i4 #bdi ---- saints as givers of children1 i4 #gh n4 #b ,mohammedanism1 ii4 #afj ,mohammedans of ,oude1 their mode of drinking moonshine1 ii4 #add ,moire1 sister of ,tylon1 i4 #ahf ,moloch1 meaning of the name1 i4 #ae2 sacrifices of first-born children to1 #agh2 the king1 ii4 #bai sqq4 ---- and ,melech1 ii4 #bai sq4 ,mommsen1 ,th41 on the date of the festival of ,osiris at ,rome1 ii4 #ie n4 #a ,mongols1 funeral customs of the1 i4 #bic ,monmouthshire1 ,all ,souls' ,day in1 ii4 #gi ,monomotapa1 a ,caffre king1 his way of prolonging his life1 ii4 #bbb sq4 ,montanists1 their view as to the date of ,creation1 i4 #cjg n4 #b ,months1 the ,egyptian1 table of1 ii4 #cg n4 ,moon1 human victims sacrificed to the1 i4 #gc2 albinoes thought to be the offspring of the1 #ia2 popularly regarded as the cause of growth and decay1 ii4 #acb1 #ach2 practical rules based on a theory of the influence of the1 #acb sqq41 #adj sqq42 popularly regarded as the source of moisture1 #acg sq42 worshipped by the agricultural ,indians of tropical ,america1 #ach sq42 viewed as the husband of the sun1 #aci n42 ,athenian superstition as to an eclipse of the1 #ada2 children presented to the1 #add sqq42 thought to have a harmful influence on children1 #adh ----1 the new1 ceremonies at1 ii4 #ada sqq42 dances at1 #adb2 custom of showing money to1 or turning it in the pocket1 #adh sq4 ----1 the waning1 theories to explain1 ii4 #acj2 thought to be broken or eaten up1 #acj ---- ,being of the ,omahas1 ii4 #bef ----1 the infant god1 ii4 #aca1 #aec ---- -god conceived as masculine1 i4 #gc2 inspiration by the1 #gc2 in ancient ,babylonia1 ii4 #ach sq4 ,moonshine drunk as a medicine in ,india1 ii4 #add2 thought to be beneficial to children1 ii4 #add ,mooi1 ,tongan god who causes earthquakes1 i4 #bja ,moore1 ,g4 ,f41 on the burnt sacrifice of children1 ii4 #bai n4 #a ,moravia1 the feast of ,all ,souls in1 ii4 #gc ,moret1 ,alexandre1 on ,amenophis ,,iv41 ii4 #abc n4 #a2 on the ,sed festival1 #aee sq4 ,mori1 a district of ,central ,celebes1 belief of the natives as to a spirit in the moon1 ii4 #aci n4 ,moriah1 ,mount1 traditionally identified with ,mount ,zion1 ii4 #bai n4 #a ,morning ,star1 appearance of1 perhaps the signal for the festival of ,adonis1 i4 #beh sq4 ,morocco1 custom of prostitution in an ,arab tribe in1 i4 #ci n4 #c ,morrison1 ,rev4 ,c4 ,w41 on belief of ,australian aborigines as to childbirth1 i4 #ajc n4 #c ,mostene in ,lydia1 double-headed axe at1 i4 #ahc n4 ,mota1 belief as to conception in women in1 i4 #ig sq4 8,mother0 and 8,father0 as epithets applied to ,roman goddesses and gods1 ii4 #bcc sqq4 ----1 dead1 worshipped1 ii4 #age1 #ahe ---- ,earth1 festival in her honour in ,bengal1 i4 #ij2 fertilized by ,father ,sky1 myth of1 #bhb ---- ,goddess of ,western ,asia1 sacred prostitution in the worship of the1 i4 #cf2 lions as her emblems1 #acg1 #afd2 her eunuch priests1 #bjf2 of ,phrygia conceived as a ,virgin ,mother1 #bha ---- -kin1 succession in royal houses with1 i4 #dd2 trace of1 at ,rome and ,nemi1 #de2 among the ,khasis of ,assam1 #df1 ii4 #bjb sqq42 among the ,hittites1 traces of1 i4 #ada sq42 and ,mother ,goddesses1 ii4 #bja sqq41 #bab sqq42 and father-kin1 #bjb1 #bfa n4 #c2 favours the superiority of goddesses over gods in religion1 #bjb sqq41 #baa sq42 its influence on religion1 #bjb sqq42 among the ,pelew ,islanders1 #bjd sqq42 does not imply that government is in the hands of women1 #bjh sqq42 among the ,melanesians1 #baa2 in ,africa1 #baa2 in ,lycia1 #bab sq42 in ancient ,egypt1 #bac sqq42 traces of1 in ,lydia and ,cos1 #bei2 favours the development of goddesses1 #bei4 ,see also ,female kinship ---- of a god1 i4 #ea1 #eb ---- of the gods1 first-fruits offered to the1 i4 #bhj n4 #a2 popularity of her worship in the ,roman ,empire1 #bih sq4 ---- ,plastene on ,mount ,sipylus1 i4 #ahe 8,mother's ,air10 a tune on the flute1 i4 #bhh 8,mothers of the ,clan0 in the ,pelew ,islands1 ii4 #bje1 #bjf ,motlav1 belief as to conception in women in1 i4 #ih ,mournful character of the rites of sowing1 ii4 #dj sqq4 ,mourning for ,attis1 i4 #bgb2 for the corn-god at midsummer1 ii4 #cd ---- costume of men in ,lycia1 ii4 #bfd2 perhaps a mode of deceiving the ghost1 #bfd ,mouth of the dead1 ,egyptian ceremony of opening the1 ii4 #ae ,moylar1 male children of sacred prostitutes1 i4 #fc ,mpongwe kings of the ,gaboon1 buried secretly1 ii4 #ajd ,mugema1 the earl of ,busiro1 ii4 #afh ,mukasa1 the chief god of the ,baganda1 probably a dead man1 ii4 #aif sq42 gives oracles through a woman1 #beg ,mukuru1 an ancestor 7plural ,ovakuru1 ancestors71 ii4 #ahe sq4 ,mller1 ,professor ,w4 ,max1 on ,hittite name for god1 i4 #adh n4 ,mundas of ,bengal1 gardens of ,adonis among the1 i4 #bdj ,mungarai1 ,australian tribe1 their belief in the reincarnation of the dead1 i4 #aja ,murder of children to secure their rebirth in barren women1 i4 #ie ,murli1 female devotee1 i4 #fb ,music as a means of prophetic inspiration1 i4 #eb sq41 #ed sq41 #gd2 in exorcism1 #ed sq42 and religion1 #ec sq4 ,musquakie ,indians1 infant burial among the1 i4 #ia n4 #c ,mutilation of dead bodies of kings1 chiefs1 and magicians1 ii4 #ajc sqq42 to prevent their souls from becoming dangerous ghosts1 #ahh ,mycenae1 royal graves at1 i4 #cc1 #cd ,mycenaean age of ,greece1 i4 #cd ,mylasa in ,caria1 i4 #ahb n4 #d ,mylitta1 ,babylonian goddess1 sacred prostitution in her worship1 i4 #cf1 #cg n4 #a ,myrrh or ,myrrha1 the mother of ,adonis1 i4 #dc1 #bbg sq4 ---- -tree1 ,adonis born of a1 i4 #bbg1 ii4 #aaj ,mysore1 sacred women in1 i4 #fb n42 the ,komatis of1 #ha sq4 ,mysteries of ,sabazius1 i4 #ij n4 #d2 of ,attis1 #bgd sq4 ,myth and ritual of ,attis1 i4 #bfc sqq4 ,myths supposed to originate in verbal misapprehensions or a disease of language1 ii4 #db ----1 ,italian1 of kings or heroes begotten by the fire-god1 ii4 #bce ,naaburg1 in ,bavaria1 custom at sowing at1 i4 #bci 8,naaman1 wounds of the10 ,arab name for the scarlet anemone1 i4 #bbf ,nabopolassar1 king of ,babylon1 i4 #agd ,naga1 serpent god1 i4 #ha ,naga-padoha1 the agent of earthquakes1 i4 #bjj ,nahanarvals1 a ,german tribe1 priest dressed as a woman among the1 ii4 #bei ,nahr ,ibrahim1 the river ,adonis1 i4 #ad1 #bh ,namal tribe of ,west ,australia1 their belief as to the birth of children1 i4 #aje ,names1 royal1 signifying relation to deity1 i4 #ae sqq42 ,semitic personal1 indicating relationship to a deity1 #ea2 ,hebrew1 ending in -el or -iah1 #gi n4 #c ,nana1 the mother of ,attis1 i4 #bfc1 #bfi1 #bha ,nandi1 the1 of ,british ,east ,africa1 their belief in serpents as reincarnations of the dead1 i4 #hb1 #he2 their ceremony at the ripening of the eleusine grain1 ii4 #dg2 boys dressed as women and girls dressed as men at circumcision among the1 #bfc ,nanjundayya1 ,h4 ,v41 on serpent worship in ,mysore1 i4 #ha sq4 ,naples1 grotto del cani at1 i4 #bje n4 #a2 custom of bathing on ,st4 ,john's ,eve at1 #bdf ,narmer1 the mace of1 ii4 #aed ,national character partly an effect of geographical and climatic conditions1 ii4 #bag ,nativity of the ,sun at the winter solstice1 i4 #cjc sqq4 ,natural calendar of the husbandman1 shepherd1 and sailor1 ii4 #be ,nature of ,osiris1 ii4 #if sqq4 ,navel-string of the king of ,uganda preserved and inspected every new moon1 ii4 #adg sq4 ,navel-strings of dead kings of ,uganda preserved1 ii4 #afg1 #afh1 #aga2 ghosts of afterbirths thought to adhere to1 #afi sq42 preserved by the ,baganda as their twins and as containing the ghosts of their afterbirths1 #afi sq4 ,ndjambi1 ,njambi1 ,njame1 ,zambi1 ,nyambe1 etc41 name of the supreme god among various tribes of ,africa1 ii4 #ahf1 with note #e ---- ,karunga1 the supreme god of the ,herero1 ii4 #ahf ,nebseni1 the papyrus of1 ii4 #aab ,neith or ,net1 an ,egyptian goddess1 i4 #bhb n41 ii4 #ea n4 #a ,nekht1 the papyrus of1 ii4 #aab ,nemi1 ,dianus and ,diana at1 i4 #de ,nephthys1 ,egyptian goddess1 sister of ,osiris and ,isis1 ii4 #f2 mourns ,osiris1 #ab ,neptune and ,salacia1 ii4 #bca1 #bcc ,nerio and ,mars1 ii4 #bcb ,new birth through blood in the rites of ,attis1 i4 #bgd sq42 savage theory of1 #bii2 of ,egyptian kings at the ,sed festival1 ii4 #aec1 #aee sq4 ---- ,britain1 theory of earthquakes in1 i4 #bja ---- ,guinea1 ,german1 the ,kai of1 i4 #if2 the ,tami of1 #aih ---- ,mexico1 the ,pueblo ,indians of1 ii4 #ed ---- moon1 ceremonies at the1 ii4 #ada sqq4 ---- ,world1 bathing on ,st4 ,john's ,day in the1 i4 #bdi2 ,all ,souls' ,day in the1 ii4 #hj ---- ,year's ,day1 festival of the dead on1 ii4 #ec1 #ee1 #fb1 #fe ---- ,zealand1 ,rotomahana in1 i4 #bjg1 #bji n4 ,newberry1 ,professor ,p4 ,e41 on ,osiris as a cedar-tree god1 ii4 #aji n4 #a ,newman1 ,j4 ,h41 on music1 i4 #ec sq4 ,ngai1 ,god1 i4 #fh ,ngoni1 their belief in serpents as reincarnations of the dead1 i4 #hb ,nguruhi1 the supreme god of the ,wahehe1 ii4 #ahh sq4 ,niambe1 the supreme god of the ,barotse1 ii4 #aic ,nias1 conduct of the natives of1 in an earthquake1 i4 #bja sq42 head-hunting in1 #bif n4 #a ,nicaragua1 ,indians of1 sacrifice human victims to volcanoes1 i4 #bai ,nietzold1 ,j41 on the marriage of brothers with sisters in ancient ,egypt1 ii4 #baf n4 #a ,nigmann1 ,e41 on the religion of the ,wahehe1 ii4 #ahh sq4 ,nikunau1 one of the ,gilbert ,islands1 sacred stones in1 i4 #ajh n4 #a ,nile1 the rise and fall of the1 ii4 #cj sqq42 rises at the summer solstice in ,june1 #ca n4 #a1 #cc2 commanded by the ,king of ,egypt to rise1 #cc2 thought to be swollen by the tears of ,isis1 #cc2 gold and silver thrown into the river at its rising1 #dj2 the rise of1 attributed to ,serapis1 #baf sq4 ----1 the 8,bride0 of the1 ii4 #ch ,nilsson1 ,professor ,m4 ,p41 on custom of sacred prostitution1 i4 #cg n4 #b1 #eg n4 #a1 #eh n4 #b2 on the sacrifice of a bull to ,zeus1 ii4 #bci n4 #a ,nineveh1 the end of1 i4 #agd ,njamus1 the1 of ,british ,east ,africa1 their sacrifices at irrigation channels1 ii4 #ch sq4 ,normandy1 rolling in dew on ,st4 ,john's ,day in1 i4 #bdh ,northern ,territory1 ,australia1 beliefs as to the birth of children in the1 i4 #ajc sq4 ,nottinghamshire1 harvest custom in1 i4 #bch n4 ,november1 festivals of the dead in1 ii4 #ea1 #ed1 #fi sqq42 the month of sowing in ,egypt1 #id ,novitiate of priests and priestesses1 i4 #ff1 #fh ,nullakun tribe of ,australia1 their belief as to the birth of children1 i4 #aja ,nut1 ,egyptian sky-goddess1 mother of ,osiris1 i4 #bhc n4 #c1 ii4 #f1 #af2 in a sycamore tree1 #aaj ,nutlets of pines used as food1 i4 #bgh n4 #b ,nutritive and vicarious types of sacrifice1 ii4 #bbf ,nyakang1 the first of the ,shilluk kings1 worshipped as the god of his people1 ii4 #afb sqq42 incarnate in various animals1 #afc sq42 his mysterious disappearance1 #afc2 his graves1 #afc1 #aff2 historical reality of1 #afd1 #aff sq42 his relation to the creator ,juok1 #afd sq42 compared to ,osiris1 #afg ,nymphs of the ,fair ,crowns at ,olympia1 ii4 #bdj ,nysa1 in the valley of the ,maeander1 i4 #bje1 #bjf n4 #a2 sacrifice of bull at1 #bib n4 #c ,nyuak1 ,l41 on guardian spirits of ,sea ,dyaks1 i4 #hc ,oak or terebinth1 sacred at ,mamre1 i4 #cg n4 #b ,oath of ,egyptian kings not to correct the vague ,egyptian year by intercalation1 ii4 #bf ,obelisk1 image of ,astarte1 i4 #ad ,obelisks1 sacred1 at ,gezer1 i4 #ajh ,obscene images of ,osiris1 ii4 #aab ,octennial cycle1 old1 in ,greece1 ii4 #bdb n4 ,october1 the first of1 a great ,saxon festival1 ii4 #ha n4 #c ,odilo1 abbot of ,clugny1 institutes feast of ,all ,souls1 ii4 #hb ,odin1 hanged on a tree1 i4 #bij2 human victims dedicated by hanging to1 #bij2 king's sons sacrificed to1 ii4 #bbj ,oenomaus1 king of ,pisa1 his incest with his daughter1 i4 #dd n4 #a ,oeta1 ,mount1 ,hercules burnt on1 i4 #aaa1 #aaf1 #baa ,offerings to dead kings1 ii4 #aid ,oil1 holy1 poured on king's head1 i4 #ba2 poured on sacred stones1 #cf2 as vehicle of inspiration1 #gd ,olba1 priestly kings of1 i4 #adc sqq41 #afa2 the name of1 #adh2 the ruins of1 #aea sq4 ,old ,woman of the corn1 mythical being of the ,cherokee ,indians1 ii4 #df sq4 ,olive of the ,fair ,crown at ,olympia1 ii4 #bdj ---- -branches carried in procession and hung over doors at ,athens1 ii4 #bch ,olo ,ngadjoe1 the1 of ,borneo1 i4 #ia ,olonets1 ,russian ,government of1 festival of the dead in1 ii4 #ge ,olympia1 the quack ,peregrinus burns himself at1 i4 #aha2 the cutting of the olive-branches to form the victors' crowns at1 ii4 #bdj ,olympic festival based on an octennial cycle1 ii4 #bdb n4 #a ,olympus1 ,mount1 in ,cyprus1 i4 #cb ,omahas1 ,indian tribe of ,north ,america1 effeminate men among the1 ii4 #bee sq4 ,omonga1 a rice-spirit who lives in the moon1 ii4 #aci n4 ,omphale and ,hercules1 i4 #ahb1 ii4 #beh ,on1 ,king of ,sweden4 ,see ,aun4 ,oodeypoor1 in ,rajputana1 gardens of ,adonis at1 i4 #bda sq4 ,opening the eyes and mouth of the dead1 ,egyptian funeral rite1 ii4 #ae ,operations of husbandry regulated by observation of the moon1 ii4 #acc sqq4 ,ops1 the wife of ,saturn1 ii4 #bcc2 in relation to ,consus1 #bcc n4 #f ,oracles given by the spirits of dead kings1 ii4 #afg1 #aga1 #agb ,oraons of ,bengal1 their annual marriage of the ,sun and ,earth1 i4 #df sqq42 gardens of ,adonis among the1 #bdj2 their annual festival of the dead1 ii4 #ei ,orcus1 ,roman god of the lower world1 his marriage celebrated by the pontiffs1 ii4 #bca ,ordeal of chastity1 i4 #aae n4 #b ,orestes at ,castabala1 i4 #aae ,orgiastic rites of ,cybele1 i4 #bgh ,oriental mind untrammelled by logic1 i4 #d n4 #a ---- religions in the ,west1 i4 #bih sqq42 their influence in undermining ancient civilization1 #bii sqq42 importance attached to the salvation of the individual soul in1 #cjj ,origen1 on the refusal of ,christians to fight1 i4 #cja n4 #a ,origin of ,osiris1 ii4 #aeh sqq4 ,orion1 appearance of the constellation1 a signal for sowing1 i4 #bij sq4 ,orpheus1 prophet and musician1 i4 #ee2 the legend of his death1 ii4 #ii ,orwell in ,cambridgeshire1 harvest custom at1 i4 #bcg n4 #d ,oschophoria1 vintage festival at ,athens1 ii4 #beh n4 #f ,osirian mysteries1 the hall of the1 at ,abydos1 ii4 #ajh ,osiris identified with ,adonis and ,attis1 i4 #cb1 ii4 #abg n42 myth of1 ii4 #c sqq42 his birth1 #f2 introduces the cultivation of corn and the vine1 #g1 #ig1 #aab2 his violent death1 #g sq42 at ,byblus1 #i sq41 #bb sq41 #abg2 his body rent in pieces1 #aj2 the graves of1 #aj sq42 his dead body sought and found by ,isis1 #aj1 #ej1 #he2 tradition as to his genital organs1 #aj1 #ajb2 mourned by ,isis and ,nephthys1 #ab2 invited to come to his house1 #ab1 #dg2 restored to life by ,isis1 #ac2 king and judge of the dead1 #ac sq42 his body the first mummy1 #ae2 the funeral rites performed over his body the model of all funeral rites in ,egypt1 #ae2 all the ,egyptian dead identified with1 #af2 his trial and acquittal in the court of the gods1 #ag2 represented in art as a royal mummy1 #ah2 specially associated with ,busiris and ,abydos1 #ah2 his tomb at ,abydos1 #ah sq41 #aig sq42 official festivals of1 #di sqq42 his sufferings displayed in a mystery at night1 #ej2 his festival in the month of ,athyr1 #hd sqq42 dramatic representation of his resurrection in his rites1 #he2 his images made of vegetable mould1 #he1 #hg1 #ij sq41 #ia2 the funeral rites of1 described in the inscription of ,denderah1 #hf sqq42 his festival in the month of ,khoiak1 #hf sqq41 #ajh sq42 his 8garden10 #hg sq42 ploughing and sowing in the rites of1 #hg1 #ij1 #if2 the burial of1 in his rites1 #hh2 the holy sepulchre of1 under ,persea-trees1 #hh2 represented with corn sprouting from his dead body1 #hi2 his resurrection depicted on the monuments1 #hi sq42 as a corn-god1 #hi sqq41 #if sqq42 corn-stuffed effigies of1 buried with the dead as a symbol of resurrection1 #ij sq41 #aad2 date of the celebration of his resurrection at ,rome1 #ie n4 #a2 the nature of1 #if sqq42 his severed limbs placed on a corn-sieve1 #ig2 human victims sacrificed by kings at the grave of1 #ig2 suggested explanations of his dismemberment1 #ig2 sometimes explained by the ancients as a personification of the corn1 #ajg2 as a tree-spirit1 #ajg sqq42 his image made out of a pine-tree1 #ajh2 his emblems the crook and scourge or flail1 #ajh1 #aec1 compare #bj2 his backbone represented by the ded pillar1 #ajh sq42 interpreted as a cedar-tree god1 #aji n4 #a2 his soul in a bird1 #aaj2 represented as a mummy enclosed in a tree1 #aaj1 #aaa2 obscene images of1 #aab2 as a god of fertility1 #aab sq42 identified with ,dionysus1 #aac1 #abf n4 #c2 a god of the dead1 #aac sq42 universal popularity of his worship1 #aad2 interpreted by some as the sun1 #abj sqq41 reasons for rejecting this interpretation1 #abb sqq42 his death and resurrection interpreted as the decay and growth of vegetation1 #abf sqq42 his body broken into fourteen parts1 #abi2 interpreted as the moon by some of the ancients1 #abi2 reigned twenty-eight years1 #abi2 his soul thought to be imaged in the sacred bull ,apis1 #acj2 identified with the moon in hymns1 #aca2 represented wearing on his head a full moon within a crescent1 #aca2 distinction of his myth and worship from those of ,adonis and ,attis1 #aeh sq42 his dominant position in ,egyptian religion1 #aeh sq42 the origin of1 #aeh sqq42 his historical reality asserted in recent years1 #afj n4 #a2 his temple at ,abydos1 #aih2 his title ,khenti-,amenti1 #aih n4 #b2 compared to ,charlemagne1 #aii2 the question of his historical reality left open1 #aii sq42 his death still mourned in the time of ,athanasius1 #bag2 his old type better preserved than those of ,adonis and ,attis1 #bah ,osiris1 ,adonis1 ,attis1 their mythical similarity1 i4 #f1 ii4 #bja ---- and ,adonis1 similarity between their rites1 ii4 #abg ---- and ,dionysus1 similarity between their rites1 ii4 #abg ---- and the moon1 ii4 #abi sqq4 8---- of the mysteries10 ii4 #hi ---- -,sep1 title of ,osiris1 ii4 #hg ,ostrich-feather1 king of ,egypt supposed to ascend to heaven on an1 ii4 #aed1 #aee ,otho1 the emperor1 addicted to the worship of ,isis1 ii4 #aah n4 #a ,oulad ,abdi1 ,arab tribe of ,morocco1 i4 #ci n4 #c ,oura1 ancient name of ,olba1 i4 #adh1 #aeb ,ourwira1 theory of earthquakes in1 i4 #aii ,ovambo1 the1 of ,german ,south-,west ,africa1 their ceremony at the new moon1 ii4 #adb2 the worship of the dead among the1 #ahh ,ovid1 on the story of ,pygmalion1 i4 #di n4 #d ,owl regarded as the guardian spirit of a tree1 ii4 #aaa n4 #a ,ox substituted for human victim in sacrifice1 i4 #adf2 embodying corn-spirit sacrificed at ,athens1 #bif sq42 black1 used in purificatory ceremonies after a battle1 ii4 #bea sq4 ,ozieri1 in ,sardinia1 ,st4 ,john's festival at1 i4 #bdd ,pacasmayu1 the temple of the moon at1 ii4 #ach ,padmavati1 an ,indian goddess1 i4 #bdc ,pagan origin of the ,midsummer festival 7festival of ,st4 ,john71 i4 #bdi sq4 ,paganism and ,christianity1 their resemblances explained as diabolic counterfeits1 i4 #cjb1 #cji sq4 1 a boy whose parents are both alive1 ii4 #bcf n4 #b ,palatinate1 the ,upper1 the feast of ,all ,souls in1 ii4 #gb ,palestine1 religious prostitution in1 i4 #eh2 date of the corn-reaping in1 #bcb n4 ,palestinian ,aphrodite1 i4 #cjd n4 ,palestrina1 the harmonies of1 i4 #ed ,pampa del ,sacramento1 ,peru1 earthquakes in1 i4 #aih ,pampas1 bones of extinct animals in the1 i4 #aeh ,pamyles1 an ,egyptian1 ii4 #f ,pandharpur1 in the ,bombay ,presidency1 i4 #bdc ,panaghia ,aphroditessa at ,paphos1 i4 #cf ,panku1 a being who causes earthquakes1 i4 #aih ,papas1 a name for ,attis1 i4 #bha1 #bhb ,paphlagonian belief that the god is bound fast in winter1 ii4 #da ,paphos in ,cyprus1 i4 #cb sqq42 sanctuary of ,aphrodite at1 #cb sqq42 founded by ,cinyras1 #da ,papyrus of ,nebseni1 ii4 #aab2 of ,nekht1 #aab ---- swamps1 ,isis in the1 ii4 #h ,parilia and the festival of ,st4 ,george1 i4 #cjh ,parr1 ,thomas1 i4 #ef ,parvati or ,isa1 an ,indian goddess1 i4 #bda1 #bdb ,pasicyprus1 king of ,citium1 i4 #ej n4 #b ,patagonia1 funeral customs of ,indians of1 i4 #bid ,patagonians1 effeminate priests or sorcerers among the1 ii4 #bed ,paternity1 primitive ignorance of1 i4 #ajf sq42 unknown in primitive savagery1 #bhb ---- and maternity of the ,roman deities1 ii4 #bcc sqq4 ,paton1 ,w4 ,r41 on modern ,greek feast of ,all ,souls in ,may1 ii4 #gh n4 #a ,patrae1 ,laphrian ,artemis at1 i4 #abf n4 #b ,pausanias on the necklace of ,harmonia1 i4 #cb n4 #b2 on bones of superhuman size1 #aeg n4 #b2 on offerings to ,etna1 #bba n4 #d2 on the ,hanged ,artemis1 #bia n4 #b ,payne1 ,e4 ,j41 on the origin of moon-worship1 ii4 #ach n4 #b ,pegasus and ,bellerophon1 i4 #cjb n4 #d ,pegu1 dance of hermaphrodites in1 i4 #bga n4 ,peking1 ,ibn ,batuta at1 i4 #bhi ,pl1 goddess of the volcano ,kilauea in ,hawaii1 i4 #bag sqq4 ,pelew ,islanders1 their system of mother-kin1 ii4 #bjd sqq42 predominance of goddesses over gods among them1 #bjd sqq42 customs of the1 #bec sqq4 ---- ,islands and the ancient ,east1 parallel between1 ii4 #bjh2 prostitution of unmarried girls in1 #bfd sq42 custom of slaying chiefs in the1 #bff sqq4 ,pelion1 ,mount1 sacrifices offered on the top of1 at the rising of ,sirius1 ii4 #cf n4 ,peloponnese1 worship of ,poseidon in1 i4 #bjc ,pelops restored to life1 i4 #aha ,peneus1 the river1 at ,tempe1 ii4 #bdj ,pennefather ,river in ,queensland1 belief of the natives as to the birth of children1 i4 #ajc ,pentheus1 king of ,thebes1 rent in pieces by ,bacchanals1 ii4 #ih ,peoples of the ,aryan stock1 annual festivals of the dead among the1 ii4 #fg sqq4 ,pepi the ,first1 ii4 #e2 his pyramid1 #d n4 #a ,perasia1 ,artemis1 at ,castabala1 i4 #afg sqq4 ,peregrinus1 his death in the fire1 i4 #aha ,perga in ,pamphylia1 ,artemis at1 i4 #ce ,periander1 tyrant of ,corinth1 his burnt sacrifice to his dead wife1 i4 #agi ,perigord1 rolling in dew on ,st4 ,john's ,day in1 i4 #bdh ,peritius1 month of1 i4 #aaa ,perpetual holy fire in temples of dead kings1 ii4 #agd ---- fires worshipped1 i4 #aia sqq4 ,perrot1 ,g41 on rock-hewn sculptures at ,boghaz-,keui1 i4 #ach n4 ,persea-trees in the rites of ,osiris1 ii4 #hg n4 #e2 growing over the tomb of ,osiris1 #hh ,persephone1 name applied to spring1 ii4 #da ---- and ,aphrodite1 their contest for ,adonis1 i4 #aa sq4 ---- and ,pluto1 temple of1 i4 #bje ,perseus1 the virgin birth of1 i4 #cjb n4 #d ,persian reverence for fire1 i4 #agd sq4 ---- festival of the dead1 ii4 #fh ,persian fire-worship and priests1 #aia ,personation of gods by priests1 i4 #de1 #df sqq4 ,peru1 earthquakes in1 i4 #bjb2 sacrifice of sons in1 ii4 #bbj n4 #d ,peruvian ,indians1 their theory of earthquakes1 i4 #bja ,pescara ,river1 in the ,abruzzi1 i4 #bdf ,pescina in the ,abruzzi1 ,midsummer custom at1 i4 #bdf ,pessinus1 image of ,cybele at1 i4 #ce n4 #c2 priests called ,attis at1 #adj2 local legend of ,attis at1 #bfd2 image of the ,mother of the ,gods at1 #bfe2 people of1 abstain from swine1 #bfe2 high-priest of ,cybele at1 #bhe ,petrarch at ,cologne on ,st4 ,john's ,eve1 i4 #bdg sq4 ,petrie1 ,professor ,w4 ,m4 ,flinders1 on the date of the corn-reaping in ,egypt and ,palestine1 i4 #bca n4 #c2 on the ,sed festival1 ii4 #aea n4 #c1 #aeb n4 #c1 #aed sq42 on the marriage of brothers with sisters in ,egypt1 #baf n4 #a ,petrified cascades of ,hierapolis1 i4 #bjg ,petroff1 ,ivan1 on a custom of the ,koniags of ,alaska1 ii4 #ajf ,phamenoth1 an ,egyptian month1 ii4 #di n4 #a1 #acj ,phaophi1 an ,egyptian month1 ii4 #di n4 #a1 #id ,pharnace1 daughter of ,megassares1 i4 #da ,phatrabot1 a ,cambodian month1 ii4 #fa ,phidias1 his influence on ,greek religion1 i4 #ed n4 #a ,philadelphia1 subject to earthquakes1 i4 #aid sq4 ,philae1 ,egyptian relief at1 ii4 #ej n4 #e2 mystic representation of ,osiris in the temple of ,isis at1 #hi2 sculptures in the temple of ,isis at1 #aaa2 the grave of ,osiris at1 #aaa2 the dead ,osiris in the sculptures at1 #aab ,philo of ,alexandria on the date of the corn-reaping1 i4 #bca n4 #c ,philocalus1 calendar of1 i4 #cjc n4 #b1 #cjd n4 #c1 #cjg n41 ii4 #ie n4 #a ,philosophy1 school of1 at ,tarsus1 i4 #aah ,philostephanus1 ,greek historian1 i4 #di n4 #d ,phoenician temples in ,malta1 i4 #ce2 sacred prostitution in1 #cg ---- kings in ,cyprus1 i4 #di ,phoenicians in ,cyprus1 i4 #ca sq4 ,phrygia1 ,attis a deity of1 i4 #bfc2 festival of ,cybele in1 #bgd n42 indigenous race of1 #bhg ,phrygian belief that the god sleeps in winter1 ii4 #da ---- cap of ,attis1 i4 #bgi ---- cosmogony1 i4 #bfc sq4 ---- kings named ,midas and ,gordias1 i4 #bhf ,phrygian moon-god1 i4 #gc ---- priests named ,attis1 i4 #bhe1 #bhg ,phrygians1 invaders from ,europe1 i4 #bhg ,piet of ,michael ,angelo1 i4 #beg ,pig's blood used in exorcism and purification1 i4 #bii n4 #b ,pigs sacrificed annually to the moon and ,osiris1 ii4 #aca4 ,see also ,swine ,pillars as a religious emblem1 i4 #cd2 sacred1 in ,crete1 #ajg n4 #b ,pindar on the music of the lyre1 i4 #ee2 on ,typhon1 #aef ,pine-cones symbols of fertility1 i4 #bgh2 thrown into vaults of ,demeter1 #bgh2 on the monuments of ,osiris1 ii4 #aaj ---- seeds or nutlets used as food1 i4 #bgh ---- -tree in the myth and ritual of ,attis1 i4 #bfd1 #bfe1 #bfg1 #bga1 #bgg sq41 #bhe1 ii4 #ih n4 #e ,marsyas hung on a1 i4 #bhh2 in relation to human sacrifices1 ii4 #ih n4 #e2 ,pentheus on the1 #ih n4 #e2 in the rites of ,osiris1 #ajh ,pipiles of ,central ,america expose their seeds to moonlight1 ii4 #ace ,piraeus1 processions in honour of ,adonis at1 i4 #bbg n4 ,pirates1 the ,cilician1 i4 #adi sq4 ,pitr ,pk1 the ,fortnight of the ,manes1 ii4 #fj ,pitr1 ,g41 on ,good ,friday ceremonies in ,sicily1 i4 #bee sq4 ,placenta1 ,egyptian standard resembling a1 ii4 #aef n4 #a ,see also ,afterbirth4 ,placianian ,mother1 a form of ,cybele1 worshipped at ,cyzicus1 i4 #bgd n4 ,plastene1 ,mother1 on ,mount ,sipylus1 i4 #ahe ,plato1 on gardens of ,adonis1 i4 #bcf n4 #a ,plautus on ,mars and ,nerio1 ii4 #bcb ,pleiades worshipped by the ,abipones1 i4 #beh n4 #b2 the setting of1 the time of sowing1 ii4 #da ,pliny1 on the date of harvest in ,egypt1 ii4 #cb n4 #b2 on the influence of the moon1 #acb2 on the grafting of trees1 #acc n4 #c2 on the time for felling timber1 #acf n4 ,plotinus1 the death of1 i4 #hg ,ploughing1 ,prussian custom at1 i4 #bch2 and sowing1 ceremony of1 in the rites of ,osiris1 ii4 #hg ,ploughmen and sowers drenched with water as a rain-charm1 i4 #bch sq4 ,plutarch on the double-headed axe of ,zeus ,labrandeus1 i4 #ahb2 on the myth of ,osiris1 ii4 #c1 #e sqq42 on ,harpocrates1 #i n42 on ,osiris at ,byblus1 #bb sq42 on the rise of the ,nile1 #ca n4 #a2 on the mournful character of the rites of sowing1 #dj sqq42 his use of the ,alexandrian year1 #di1 #hd2 on an ,egyptian ceremony at the winter solstice1 #ej n4 #d2 on the date of the death of ,osiris1 #hd2 on the festival of ,osiris in the month of ,athyr1 #ia sq42 on the dating of ,egyptian festivals1 #id sq42 on the rites of ,osiris1 #ajh2 on the grave of ,osiris1 #aaa2 on the similarity between the rites of ,osiris and ,dionysus1 #abg2 on the ,flamen ,dialis1 #bbi sq42 on the ,flaminica ,dialis1 #bcj n4 #b ,pluto1 the breath of1 i4 #bjd1 #bje2 places or sanctuaries of1 #bjd sqq42 cave and temple of1 at ,acharaca1 #bje ,plutonia1 places of ,pluto1 i4 #bjd ,pollution of death1 ii4 #bbg sqq4 ,polo1 ,marco1 on custom of people of ,camul1 i4 #ci n4 #c ,polyboea1 sister of ,hyacinth1 i4 #cad1 #caf2 identified with ,artemis or ,persephone1 #cae ,polyidus1 a seer1 i4 #ahf n4 #d ,polynesian myth of the separation of earth and sky1 i4 #bhc ,pomegranate causes virgin to conceive1 i4 #bfc1 #bfi ,pomegranates forbidden to worshippers of ,cybele and ,attis1 i4 #bhj n4 #g ,pomona and ,vertumnus1 ii4 #bce n4 #f ,pompey the ,great1 i4 #bg ,pondomisi1 a ,bantu tribe of ,south ,africa1 ii4 #agg ,pontiffs1 the ,roman1 their mismanagement of the ,julian calendar1 ii4 #ic n4 #a2 celebrated the marriage of ,orcus1 #bca ,pontus1 sacred prostitution in1 i4 #ci1 #eh ,populonia1 a ,roman goddess1 ii4 #bca ,port ,darwin1 ,australia1 i4 #ajc ,porta ,capena at ,rome1 i4 #bgc ,poseidon the ,establisher or ,securer1 i4 #aie sq42 the earthquake god1 #aie1 #bjb sq4 ---- and ,demeter1 i4 #bhj ,possession of priest or priestess by a divine spirit1 i4 #ff1 #fh sq41 #gb sqq42 by the spirits of dead chiefs1 ii4 #aib sq4 ,potniae in ,boeotia1 priest of ,dionysus killed at1 ii4 #ii n4 #a ,pots of ,basil on ,st4 ,john's ,day in ,sicily1 i4 #bde ,potter in ,southern ,india1 custom observed by a1 i4 #aia n4 #b ,potters in ,uganda bake their pots when the moon is waxing1 ii4 #ace ,praeneste1 ,fortuna ,primigenia1 goddess of1 ii4 #bcd2 founded by ,caeculus1 #bce ,prague1 the feast of ,all ,souls in1 ii4 #gc ,prayers to dead ancestors1 ii4 #age sq41 #agh sq41 #ahc sq42 to dead kings1 #aib ,pregnancy1 causes of1 unknown1 i4 #ib sq41 #ajf sq42 ,australian beliefs as to the causes of1 #ii sqq4 ,priestess identified with goddess1 i4 #bai2 head of the ,state under a system of mother-kin1 ii4 #bjc ,priestesses more important than priests1 i4 #de1 #df ,priesthood vacated on death of priest's wife1 i4 #de2 of ,hercules at ,tarsus1 #adc ,priestly dynasties of ,asia ,minor1 i4 #adj sq4 ---- king and queen personating god and goddess1 i4 #de ---- kings1 i4 #db1 #dc2 of ,olba1 #adc sqq41 #afa2 ,adonis personated by1 #bbc sqq4 ,priests personate gods1 i4 #de1 #df sqq42 tattoo-marks of1 #gd n4 #d2 not allowed to be widowers1 ii4 #bbg sqq42 the ,jewish1 their rule as to the pollution of death1 #bcj2 dressed as women1 #bec sqq4 ---- of ,astarte1 kings as1 i4 #bf ---- of ,attis1 the emasculated1 i4 #bfe1 #bff ---- of ,zeus at the ,corycian cave1 i4 #ade1 #aee ,procession to the ,almo in the rites of ,attis1 i4 #bgc ,processions carved on rocks at ,boghaz-,keui1 i4 #abi sqq42 in honour of ,adonis1 #bbd sq41 #bbg n41 #bcf n4 #a ,procreation1 savage ignorance of the causes of1 i4 #ajf sq4 ,procris1 her incest with her father ,erechtheus1 i4 #dd ,profligacy of human sexes supposed to quicken the earth1 i4 #dh ,property1 rules as to the inheritance of1 under mother-kin1 ii4 #bjc n4 #a2 landed1 combined with mother-kin tends to increase the social importance of women1 #bji ,prophecy1 ,hebrew1 distinctive character of1 i4 #ge ,prophet regarded as madman1 i4 #gg ,prophetesses inspired by dead chiefs1 ii4 #aib sq42 inspired by gods1 #bjg ,prophetic inspiration under the influence of music1 i4 #eb sq41 #ed sq41 #gd2 through the spirits of dead kings and chiefs1 ii4 #aga1 #agb1 #aib sq4 ---- marks on body1 i4 #gd ---- water drunk on ,st4 ,john's ,eve1 i4 #bdg ,prophets in relation to edeshim1 i4 #gf2 or mediums inspired by the ghosts of dead kings1 ii4 #aga1 #agb ----1 ,hebrew1 their resemblance to those of ,africa1 i4 #gd sq4 ,prophets of ,israel1 their religious and moral reform1 i4 #bd sq4 ,propitiation of deceased ancestors1 i4 #df ,prostitution1 sacred1 before marriage1 in ,western ,asia1 i4 #cf sqq42 suggested origin of1 #ci sqq42 in ,western ,asia1 alternative theory of1 #eg sqq42 in ,india1 #fa sqq42 in ,africa1 #fe sqq4 ---- of unmarried girls in the ,pelew ,islands1 ii4 #bfd sq42 in ,yap1 one of the ,caroline ,islands1 #bfe sq4 ,provence1 bathing at ,midsummer in1 i4 #bdh ,prussia1 customs at ploughing and harvest in1 i4 #bch2 divination at ,midsummer in1 #beb sq4 ,pteria1 captured by ,croesus1 i4 #abh ,ptolemy ,auletes1 king of ,egypt1 i4 #dc ,ptolemy and ,berenice1 annual festival in honour of1 ii4 #ce n4 #a ,ptolemy ,i4 and ,serapis1 ii4 #aai n4 ,ptolemy ,,iii4 ,euergetes1 his attempt to correct the vague ,egyptian year by intercalation1 ii4 #bg ,ptolemy ,v4 on the ,rosetta ,stone1 ii4 #aeb n4 ,ptolemy ,soter1 i4 #bfd n4 #d ,pueblo ,indians of ,new ,mexico1 their annual festival of the dead1 ii4 #ed ,pumi-yathon1 king of ,citium and ,idalium1 i4 #ej ,punjaub1 belief in the reincarnation of infants in the1 i4 #id ,puppet substituted for human victim1 i4 #bai sq4 ,purification by fire1 i4 #aae n4 #a1 #agi sqq42 by pig's blood1 #bii n4 #b2 of ,apollo at ,tempe1 ii4 #bdj sq4 ,purificatory ceremonies after a battle1 ii4 #bea sq4 ,pyanepsion1 an ,athenian month1 ii4 #da ,pygmalion1 king of ,citium and ,idalium in ,cyprus1 i4 #ej ----1 king of ,cyprus1 i4 #da1 #di ----1 king of ,tyre1 i4 #ej ---- and ,aphrodite1 i4 #di sq4 ,pymaton of ,citium1 i4 #ej n4 #b ,pyramid ,texts1 ii4 #d sqq41 #i n42 intended to ensure the life of dead ,egyptian kings1 #d sq42 ,osiris and the sycamore in the1 #aaj2 the mention of ,khenti-,amenti in the1 #aih n4 #b ,pyramus1 river in ,cilicia1 i4 #afe1 #afg1 #agc ,pyre at festivals of ,hercules1 i4 #aaf2 at ,tarsus1 #abf2 of dead kings at ,jerusalem1 #agg sq4 ---- or ,torch1 name of great festival at the ,syrian ,hierapolis1 i4 #adf ,pythian games1 their period1 ii4 #bdb n4 #a ,python worshipped by the ,baganda1 i4 #hf ---- -god1 human wives of the1 i4 #ff ,pythons worshipped in ,west ,africa1 i4 #hc n4 #a2 dead chiefs reincarnated in1 ii4 #aic 8,quail-hunt10 legend on coins of ,tarsus1 i4 #abf n4 #b ,quails sacrificed to ,hercules 7,melcarth71 i4 #aaa sq42 migration of1 #aab ,quatuordecimans of ,phrygia celebrate the ,crucifixion on ,march #beth1 i4 #cjg n4 ,queen of ,egypt the wife of ,ammon1 i4 #gb ---- of ,heaven1 i4 #cjc n4 #e2 incense burnt in honour of the1 #bbh ,queensland1 aborigines of1 their beliefs as to the birth of children1 i4 #ajb sq4 ,quirinus and ,hora1 ii4 #bcc ,ra1 the ,egyptian sun-god1 ii4 #f1 #h1 #ab2 identified with many originally independent local deities1 #abb sqq4 ,rabbah1 captured by ,david1 i4 #ai ,rabbis1 burnings for dead ,jewish1 i4 #agh sq4 ,rain procured by bones of the dead1 i4 #bb2 excessive1 ascribed to wrath of ,god1 #bb sq42 instrumental in rebirth of dead infants1 #ie2 regarded as the tears of gods1 ii4 #cc2 thought to be controlled by the souls of dead chiefs1 #ahh ---- -charm in rites of ,adonis1 i4 #bcg2 by throwing water on the last corn cut1 #bcg sq4 ---- -god represented with tears running from his eyes1 ii4 #cc n4 #c ,rainbow totem1 i4 #aja ,rainless summer on the ,mediterranean1 i4 #aei sq4 ,rajaraja1 king1 i4 #fa ,rajputana1 gardens of ,adonis in1 i4 #bda sq4 ,rambree1 sorcerers dressed as women in the island of1 ii4 #bed ,rameses ,,ii41 his treaty with the ,hittites1 i4 #ace sq42 his order to the ,nile1 ii4 #cc ,ramman1 ,babylonian and ,assyrian god of thunder1 i4 #afc sq4 ,rams1 testicles of1 in the rites of ,attis1 i4 #bfi ,ramsay1 ,sir ,w4 ,m41 on rock-hewn sculptures at ,boghaz-,keui1 i4 #acd n4 #a1 #acg n4 #d2 on priest-dynasts of ,asia ,minor1 #adj n4 #b2 on the god ,tark1 #adg n4 #c2 on the name ,olba1 #adh n4 #a2 on ,hierapolis and ,hieropolis1 #afh n4 #b2 on ,attis and ,men1 #bhd n4 #e2 on cruel death of the human representative of a god in ,phrygia1 #bhe sq4 ,raoul-,rochette on ,asiatic deities with lions1 i4 #ach n42 on the burning of doves to ,adonis1 #adg n4 #a2 on apotheosis by death in the fire1 #ahj n4 #a ,ratumaimbulu1 ,fijian god of fruit-trees1 i4 #ij ,readjustment of ,egyptian festivals1 ii4 #ia sqq4 ,reapers1 ,egyptian1 their lamentations1 i4 #bcb1 ii4 #de2 invoke ,isis1 #aag ,rebirth of infants1 means taken to ensure the1 i4 #ia1 #ic sqq42 of the dead1 precautions taken to prevent1 #ib sq42 of ,egyptian kings at the ,sed festival1 ii4 #aec1 #aee sq4 ,red the colour of ,lower ,egypt1 ii4 #ba n4 #a ---- -haired men burnt by ,egyptians1 ii4 #ig1 #ajf ,reform1 the prophetic1 in ,israel1 i4 #bd sq4 ,reformations of ,hezekiah and ,josiah1 i4 #be ,rehoboam1 ,king1 his family1 i4 #ea n4 #b ,reincarnation of the dead1 i4 #hb sqq42 in ,america1 #ia2 in ,australia1 #ii sqq4 ,rekub-el1 ,syrian god1 i4 #af ,relations1 spirits of near dead1 worshipped1 i4 #age1 #agf2 at death become gods1 ii4 #ahj ,religion1 volcanic1 i4 #ahh sqq42 how influenced by mother-kin1 ii4 #bjb sqq4 ---- and magic1 combination of1 i4 #d2 and music1 #ec sq4 ,religious ideals a product of the male imagination1 ii4 #baa ---- systems1 great permanent1 founded by great men1 ii4 #aei sq4 ,remission of sins through the shedding of blood1 i4 #bii ,remus1 the birth of1 ii4 #bce ,renan1 ,e41 on ,tammuz and ,adonis1 i4 #f n4 #a2 his excavations at ,byblus1 #ad n4 #a2 on ,adom-melech1 #ag2 on the vale of the ,adonis1 #bi n42 on the burnings for the kings of ,judah1 #agh n4 #a2 on the discoloration of the river ,adonis1 #bbe n4 #d2 on the worship of ,adonis1 #bce ,renouf1 ,sir ,p4 le ,page1 on ,osiris as the sun1 ii4 #abf ,resemblance of the rites of ,adonis to the festival of ,easter1 i4 #bed sqq41 #cjf ,resemblances of paganism to ,christianity explained as diabolic counterfeits1 i4 #cjb1 #cji sq4 ,reshef1 ,semitic god1 i4 #af n4 #a ,resurrection of the dead conceived on the pattern of the resurrection of ,osiris1 ii4 #ae sq4 ---- of ,attis at the vernal equinox1 i4 #bgb sq41 #cjg sq4 ---- of ,hercules 7,melcarth71 i4 #aaa sq4 ---- of ,osiris dramatically represented in his rites1 ii4 #he2 depicted on the monuments1 #hi sq42 date of its celebration at ,rome1 #ie n4 #a2 symbolized by the setting up of the ded pillar1 #aji ,resurrection of ,tylon1 i4 #ahf sq4 ,rhine1 bathing in the1 on ,st4 ,john's ,eve1 i4 #bdh ,rhodes described by ,strabo1 i4 #aie n4 #c2 worship of ,helen in1 #bib ,rhodesia1 ,northern1 the ,bantu tribes of1 their worship of ancestral spirits1 ii4 #agd sqq42 their worship of dead chiefs or kings1 #aia sqq4 ,rhodians1 the ,venetians of antiquity1 i4 #aie ,rice1 the soul of the1 in the first sheaf cut1 ii4 #bci ,ridgeway1 ,professor ,w41 on the marriage of brothers with sisters1 ii4 #baf n4 #a ,rites of irrigation in ,egypt1 ii4 #cc sqq42 of sowing1 #dj sqq42 of harvest1 #de sqq4 ,ritual1 children of living parents in1 ii4 #bcf sqq42 of the ,bechuanas at founding a new town1 #bdi ---- of ,adonis1 i4 #bbc sqq4 ,rivers as the seat of worship of deities1 i4 #afj2 bathing in1 at ,midsummer1 #bdf1 #bdh1 #bdi2 gods worshipped beside1 #bhi ,rivers1 ,dr4 ,w4 ,h4 ,r41 as to ,melanesian theory of conception in women1 i4 #ig sq42 on the sacred dairyman of the ,todas1 ii4 #bbh ,rizpah and her sons1 i4 #bb ,robinson1 ,edward1 on the vale of the ,adonis1 i4 #bi n4 ,roccacaramanico1 in the ,abruzzi1 ,easter ceremonies at1 i4 #bef n4 #b ,rock-hewn sculptures at ,ibreez1 i4 #aba sq42 at ,boghaz-,keui1 #abi sqq4 ,rockhill1 ,w4 ,woodville1 on dance of eunuchs in ,corea1 i4 #bgj n4 #b ,rohde1 ,e41 on purification by blood1 i4 #bii n4 #b2 on ,hyacinth1 #cae ,roman deities called 8,father0 and 8,mother10 ii4 #bcc sqq4 ---- emperor1 funeral pyre of1 i4 #abf sq4 ---- expiation for prodigies1 ii4 #bdd ---- financial oppression1 i4 #cja n4 #b ---- genius symbolized by a serpent1 i4 #hf ---- gods1 the marriage of the1 ii4 #bcj sqq42 compared to ,greek gods1 #bce ---- law1 revival of1 i4 #cja ---- marriage custom1 ii4 #bde ---- mythology1 fragments of1 ii4 #bce1 with n4 #f ,romans adopt the worship of the ,phrygian ,mother of the ,gods1 i4 #bfe2 correct the vague ,egyptian year by intercalation1 ii4 #bg sq4 ,rome1 high-priest of ,cybele at1 i4 #bhe2 the celebration of the resurrection of ,osiris at1 ii4 #ie n4 #a ,romulus cut in pieces1 ii4 #ih2 the birth of1 #bce ,roper ,river1 in ,australia1 i4 #aja ,roscoe1 ,rev4 ,john1 on serpent-worship1 i4 #hf n4 #a2 on the rebirth of the dead1 #ib sq42 on potters in ,uganda1 ii4 #ace2 on the religion of the ,bahima1 #aij sq42 on the worship of the dead among the ,baganda1 #aif2 on ,mukasa1 the chief god of the ,baganda1 #aif sq42 on massacres for sick kings of ,uganda1 #bbf ,rose1 the white1 dyed red by the blood of ,aphrodite1 i4 #bbf ,rosetta stone1 the inscription1 ii4 #bg1 #aeb n4 ,roth1 ,w4 ,e41 on belief in conception without sexual intercourse1 i4 #ajc n4 #b ,rotomahana in ,new ,zealand1 pink terraces at1 i4 #bjg1 #bji n4 ,rugaba1 supreme god in ,kiziba1 ii4 #agc ,rules of life based on a theory of lunar influence1 ii4 #acb sqq41 #adj sqq4 ,rumina1 a ,roman goddess1 ii4 #bca ,runes1 how ,odin learned the magic1 i4 #bij ,russia1 annual festivals of the dead in1 ii4 #ge sqq4 ,russian ,midsummer custom1 i4 #bej sq4 ,rustic ,calendars1 the ,roman1 ii4 #ie n4 #a ,sabazius1 mysteries of1 i4 #ij n4 #d ,sacrament in the rites of ,attis1 i4 #bgd sq4 ,sacred harlots in ,asia ,minor1 i4 #ada ---- marriage of priest and priestess as representing god and goddess1 i4 #df sqq42 represented in the rock-hewn sculptures at ,boghaz-,keui1 #adj2 in ,cos1 ii4 #bei n4 #d 8---- men0 7kedeshim71 at ,jerusalem1 i4 #ag sq42 and women1 #eg sqq42 in ,west ,africa1 #fe sqq42 in ,western ,asia1 #gb sqq42 at ,andania1 #gf n4 #c ---- prostitution1 i4 #cf sqq42 suggested origin of1 #ci sqq42 in ,western ,asia1 alternative theory of1 #ee sqq42 in ,india1 #fa sqq42 in ,west ,africa1 #fe sqq4 ---- slaves1 i4 #gc1 #gi ---- stocks and stones among the ,semites1 i4 #ajg sqq4 ---- women in ,india1 i4 #fa sqq42 in ,west ,africa1 #fe sqq42 in ,western ,asia1 #gj sqq42 at ,andania1 #gf n4 #c ,sacrifice of virginity1 i4 #fj2 of virility in the rites of ,attis and ,astarte1 #bfh sq41 #bgj sq42 other cases of1 #bgj n4 #b2 nutritive and vicarious types of1 ii4 #bbf ,sacrifices to earthquake god1 i4 #bja1 #bjb2 to volcanoes1 #bah sqq42 to the dead distinguished from sacrifices to the gods1 #caf n4 #a2 offered at the rising of ,sirius1 ii4 #cf n42 offered in connexion with irrigation1 #ch sq42 to dead kings1 #aja1 #afb1 #aff sq42 to ancestral spirits1 #age1 #agh sq41 #ahj1 #aha sq41 #ahc sq41 #aij2 of animals to prolong the life of kings1 #bba2 without shedding of blood1 #bbb n4 #b ,sacrifices1 human1 offered at earthquakes1 i4 #bja2 offered to ,dionysus1 ii4 #ih sq42 at the graves of the kings of ,uganda1 #afh2 to dead kings1 #agc2 to dead chiefs1 #aia2 to prolong the life of kings1 #bbj sq41 #bbc sqq4 ,sadyattes1 son of ,cadys1 viceroy of ,lydia1 i4 #ahc ,saffron at the ,corycian cave1 i4 #aed1 #ahg ,sago1 magic for the growth of1 ii4 #aja ,sahagun1 ,b4 de1 on the ancient ,mexican calendar1 ii4 #bh n4 ,st4 ,denys1 his seven heads1 ii4 #ab ,st4 ,george in ,syria1 reputed to bestow offspring on women1 i4 #gh1 #gi1 #ij2 festival of1 and the ,parilia1 #cjh1 #cji ,st4 ,john1 ,sweethearts of1 in ,sardinia1 i4 #bdd sq4 ,st4 ,john1 ,spenser1 on reasons for head-hunting in ,sarawak1 i4 #bif ,st4 ,john's ,day or ,eve 7,midsummer ,day or ,eve71 custom of bathing on1 i4 #bdf sqq4 ---- ,midsummer festival in ,sardinia1 i4 #bdd sq4 ---- wort gathered at ,midsummer1 i4 #beb sq4 ,st4 ,kilda1 ,all ,saints' ,day in1 ii4 #hj ,st4 ,luke1 the festival of1 on ,october #ahth1 ii4 #ee ,saint-,maries1 ,midsummer custom at1 i4 #bdh ,s4 ,martinus ,dumiensis1 on the date of the ,crucifixion in ,gaul1 i4 #cjg n4 ,st4 ,michael in ,alaska1 ii4 #ea ,st4 ,simon and ,st4 ,jude's day1 ,october #bhth1 ii4 #gd ,st4 ,vitus1 festival of1 i4 #beb ,saintonge1 feast of ,all ,souls in1 ii4 #fi ,saints as the givers of children to women1 i4 #gh sq41 #ia1 #aji ,sais1 the festival of1 ii4 #di sqq4 ,sakkara1 pyramids at1 ii4 #d ,sal tree1 festival of the flower of the1 i4 #dg ,salacia and ,neptune1 ii4 #bca1 #bcc ,salamis in ,cyprus1 human sacrifices at1 i4 #ade2 dynasty of ,teucrids at1 #ade ,salem1 ,melchizedek1 king of1 i4 #ag ,salii1 priests of ,mars1 rule as to their election1 ii4 #bdd ,salono1 a ,hindoo festival1 i4 #bdc n4 #a ,salvation of the individual soul1 importance attached to1 in ,oriental religions1 i4 #cjj ,samagitians1 their annual festival of the dead1 ii4 #ge ,samal1 in ,north-,western ,syria1 i4 #af ,samaria1 the fall of1 i4 #be ,samoa1 conduct of the inhabitants in an earthquake1 i4 #bjj ,samuel consulted about asses1 i4 #ge2 meaning of the name1 #gi ---- and ,saul1 i4 #bb ,san ,juan ,capistrano1 the ,indians of1 their ceremony at the new moon1 ii4 #adb ,sanda-,sarme1 a ,cilician king1 i4 #add ,sandacus1 a ,syrian1 i4 #da ,sandan of ,tarsus1 i4 #abd sqq42 the burning of1 #aag sqq41 #abf2 identified with ,hercules1 #abe1 #adc1 #afa2 monument of1 at ,tarsus1 #abf n4 #b ---- 7,sandon1 ,sandes71 ,cappadocian and ,cilician god of fertility1 i4 #abe ---- and ,baal at ,tarsus1 i4 #adb sq41 #afa ,sandon1 or ,sandan1 name of the ,lydian and ,cilician ,hercules1 i4 #ahb1 #ahd1 #ahe2 a ,cilician name1 #ahb ,sandu'arri1 a ,cilician king1 i4 #add ,santa ,felicita1 successor of ,mefitis1 i4 #bje ,santiago ,tepehuacan1 ,indians of1 their custom at sowing1 i4 #bci2 their annual festival of the dead1 ii4 #ee ,santorin1 island of1 its volcanic activity1 i4 #aie ,sappho on the mourning for ,adonis1 i4 #f n4 #b ,saracus1 last king of ,assyria1 i4 #agd ,sarawak1 head-hunting in1 i4 #bie sq4 ,sardanapalus1 monument of1 at ,tarsus1 i4 #abf n4 #b2 his monument at ,anchiale1 #agb2 the burning of1 #agb sqq42 the effeminate1 ii4 #beg ---- and ,hercules1 i4 #agb sqq4 ,sardes1 captured by ,cyrus1 i4 #agd2 lion carried round acropolis of1 i4 #ahd1 ii4 #bdi ,sardinia1 gardens of ,adonis in1 i4 #bdd sq4 ,sargal1 in ,india1 gardens of ,adonis at1 i4 #bdc ,sarpedonian ,artemis1 i4 #afg1 #aga ,sasabonsun1 earthquake god of ,ashantee1 i4 #bja ,saturn1 the husband of ,ops1 ii4 #bcc ---- and ,lua1 ii4 #bcc ,saturn's period of revolution round the sun1 ii4 #aea sq4 ,saturnine temperament of the farmer1 ii4 #bah ,sauks1 an ,indian tribe of ,north ,america1 effeminate sorcerers among the1 ii4 #bee ,saul1 burial of1 i4 #agg n4 #d ---- and ,david1 i4 #ba ,saul's madness soothed by music1 i4 #ec1 #ed ,savages lament for the animals and plants which they eat1 ii4 #dc sq4 ,swan1 ,indian month1 i4 #bdb ,saxons of ,transylvania1 harvest custom of the1 i4 #bch ,sayce1 ,a4 ,h41 on kings of ,edom1 i4 #af2 on name of ,david1 #ai n4 #b ,schfer1 ,h41 on the tomb of ,osiris at ,abydos1 ii4 #aih n4 #a ,schlanow1 in ,brandenburg1 custom at sowing at1 i4 #bch sq4 ,schloss1 ,mr4 ,francis ,s41 on the rule as to the felling of timber in ,colombia1 ii4 #acf n4 #d ,schwegler1 ,a41 on the death of ,romulus1 ii4 #ih n4 #b ,scipio1 his fabulous birth1 i4 #ha ,scorpions1 ,isis and the1 ii4 #h ,scotland1 harvest custom in1 i4 #bcg ,scottish ,highlanders on the influence of the moon1 ii4 #acb1 #acd1 #adj ,scythian king1 human beings and horses sacrificed at his grave1 i4 #bic ,scythians1 their belief in immortality1 i4 #bid2 their treatment of dead enemies1 #bid n4 #c ,sea1 custom of bathing in the1 on ,st4 ,john's ,day or ,eve1 i4 #bdf1 #bdh ---- ,dyaks or ,ibans of ,borneo1 their worship of serpents1 i4 #hc2 their festivals of the dead1 ii4 #ef sq42 effeminate priests or sorcerers among the1 #bec1 #bef ---- ,dyaks of ,sarawak1 their reasons for taking human heads1 i4 #bie sq4 ,season of festival a clue to the nature of a deity1 ii4 #bd ,seasons1 magical and religious theories of the1 i4 #c sq4 ,seb 7,keb or ,geb71 ,egyptian earth-god1 i4 #bhc n4 #c1 ii4 #f ,secret graves of kings1 chiefs1 and magicians1 ii4 #ajc sqq4 ,sed festival in ,egypt1 ii4 #aea sqq42 its date perhaps connected with the heliacal rising of ,sirius1 #aeb sq42 apparently intended to renew the king's life by identifying him with the dead and risen ,osiris1 #aec sq4 ,segera1 a sago magician of ,kiwai1 dismembered after death1 ii4 #aja1 #ajb ,seker 7,sokari71 title of ,osiris1 ii4 #hg ,seler1 ,professor ,e41 on the ancient ,mexican calendar1 ii4 #bh n4 ,seleucus1 a grammarian1 i4 #adf n4 #a ---- ,nicator1 king1 i4 #aea ---- the ,theologian1 i4 #adf n4 #a ,self-mutilation of ,attis and his priests1 i4 #bfe ,seligmann1 ,dr4 ,c4 ,g41 on the five supplementary ,egyptian days1 ii4 #f n4 #c2 on the divinity of ,shilluk kings1 #afa n4 #b2 on custom of putting ,shilluk kings to death1 #afc ,selwanga1 python-god of ,baganda1 i4 #hf ,semiramis at ,hierapolis1 i4 #afb n4 #b2 as a form of ,ishtar 7,astarte71 #agf sq42 said to have burnt herself1 #agf sq42 the mythical1 a form of the great ,asiatic goddess1 ii4 #beh ,semites1 agricultural1 worship ,baal as the giver of fertility1 i4 #bf sq42 sacred stocks and stones among the1 #ajg sqq42 traces of mother-kin among the1 ii4 #bac ,semitic gods1 uniformity of their type1 i4 #aai ---- kings1 the divinity of1 i4 #ae sqq42 as hereditary deities1 #ea ---- language1 ,egyptian language akin to the1 ii4 #afa n4 #a ---- personal names indicating relationship to a deity1 i4 #ea ---- worship of ,tammuz and ,adonis1 i4 #f sqq4 ,semlicka1 festival of the dead among the ,letts1 ii4 #gd ,seneca1 on the offerings of ,egyptian priests to the ,nile1 ii4 #dj2 on the marriage of the ,roman gods1 #bca2 on ,salacia as the wife of ,neptune1 #bcc ,senegal and ,niger region of ,west ,africa1 belief as to conception without sexual intercourse in1 i4 #ic n4 #b2 myth of marriage of ,sky and ,earth in the1 #bhb n4 #b ,senegambia1 the ,mandingoes of1 ii4 #ada ,sennacherib1 his siege of ,jerusalem1 i4 #be2 said to have built ,tarsus1 #agc n4 #d ,separation of ,earth and ,sky1 myth of the1 i4 #bhc ,serapeum at ,alexandria1 ii4 #aai n42 its destruction1 #bag ,serapis1 the later form of ,osiris1 ii4 #aai n42 the rise of the ,nile attributed to1 #baf sq42 the standard cubit kept in his temple1 #bag ,serpent as the giver of children1 i4 #hf2 at rites of initiation1 #ij n4 #d ---- -god married to human wives1 i4 #ff sqq42 thought to control the crops1 #fg ,serpents reputed the fathers of human beings1 i4 #hj sqq42 as embodiments of ,aesculapius1 #hj sq42 worshipped in ,mysore1 #ha sq42 as reincarnations of the dead1 #hb sqq42 fed with milk1 #hd sqq41 #hg2 thought to have knowledge of life-giving plants1 #ahf2 souls of dead kings incarnate in1 ii4 #afc1 #agc ,servius1 on the death of ,attis1 i4 #bfd n4 #d2 on the marriage of ,orcus1 ii4 #bca2 on ,salacia as the wife of ,neptune1 #bcc ---- ,tullius1 begotten by the fire-god1 ii4 #bce ,sesostris1 so-called monument of1 i4 #ahe ,set1 or ,typhon1 brother of ,osiris1 ii4 #f2 murders ,osiris1 #g sq42 accuses ,osiris before the gods1 #ag2 brings a suit of bastardy against ,horus1 #ag2 his combat with ,horus1 #ag2 reigns over ,upper ,egypt1 #ag2 torn in pieces1 #ih4 ,see also ,typhon ,sety ,i41 ,king of ,egypt1 ii4 #ajh ,shamash1 ,babylonian sun-god1 his human wives1 i4 #ga ---- ,semitic god1 i4 #af n4 #a ,shamashshumukin1 ,king of ,babylon1 burns himself1 i4 #agc sq41 #agf ,shammuramat1 ,assyrian queen1 i4 #agg n4 #a ,shans of ,burma1 their theory of earthquakes1 i4 #aih2 cut bamboos for building in the wane of the moon1 ii4 #acf ,shark-shaped hero1 i4 #aci n4 #a ,sheaf1 the first cut1 ii4 #bci ,sheep to be shorn when the moon is waxing1 ii4 #acd2 to be shorn in the waning of the moon1 #acd n4 #c ,sheitan dere1 the ,devil's ,glen1 in ,cilicia1 i4 #aej ,shenty1 ,egyptian cow-goddess1 ii4 #hh ,shifting dates of ,egyptian festivals1 ii4 #bd sq4 ,shilluk kings put to death before their strength fails1 ii4 #afc ,shilluks1 their worship of dead kings1 ii4 #afa sq42 their worship of ,nyakang1 the first of the ,shilluk kings1 #afb sqq4 ,shoulders of medicine-men especially sensitive1 i4 #gd n4 #d ,shouting as a means of stopping earthquakes1 i4 #aig sqq4 ,shropshire1 feast of ,all ,souls in1 ii4 #gh ,shu1 ,egyptian god of light1 i4 #bhc n4 #c ,shuswap ,indians of ,british ,columbia eat nutlets of pines1 i4 #bgh n4 #b ,siam1 catafalque burnt at funeral of king of1 i4 #agi2 annual festival of the dead in1 ii4 #fe ,siao1 children sacrificed to volcano in1 i4 #bai ,sibitti-baal1 king of ,byblus1 i4 #ad ,sibyl1 the ,grotto of the1 at ,marsala1 i4 #bdg ,sibylline ,books1 i4 #bfe ,sicily1 ,syrian prophet in1 i4 #gd2 fossil bones in1 #aeg2 hot springs in1 #bac2 gardens of ,adonis in1 #bde1 #bec sq42 divination at ,midsummer in1 #bed2 ,good ,friday ceremonies in1 #bee sq4 ,sick people resort to cave of ,pluto1 i4 #bje sq4 ,sicyon1 shrine of ,aesculapius at1 i4 #ha ,sidon1 kings of1 as priests of ,astarte1 i4 #bf ,siem1 king1 among the ,khasis of ,assam1 ii4 #baj n4 #a ,sigai1 hero in form of shark1 i4 #aci n4 #a ,sihanaka1 the1 of ,madagascar1 funeral custom of the1 ii4 #bdf ,sinai1 8,mistress of ,turquoise0 at1 i4 #ce ,sinews of sacrificial ox cut1 ii4 #beb ,sins1 the remission of1 through the shedding of blood1 i4 #bii ,sinsharishkun1 last king of ,assyria1 i4 #agd ,sipylus1 ,mother ,plastene on ,mount1 i4 #ahe ,siriac or ,sothic period1 ii4 #cf ,sirius 7the ,dog-star71 observed by ,egyptian astronomers1 ii4 #bg2 called ,sothis by the ,egyptians1 #cd2 date of its rising in ancient ,egypt1 #cd2 heliacal rising of1 on ,july #bjth1 #cd n4 #a1 #ic2 its rising marked the beginning of the sacred ,egyptian year1 #ce2 its rising observed in ,ceos1 #ce n4 #a2 sacrifices offered at its rising on the top of ,mount ,pelion1 #cf n4 ---- the star of ,isis1 ii4 #cd1 #aai2 in connexion with the ,sed festival1 #aeb sq4 ,sis in ,cilicia1 i4 #add ,sister of a god1 i4 #ea ,sisters1 kings marry their1 i4 #caf ,sizu in ,cilicia1 i4 #add ,skin1 bathing in dew at ,midsummer as remedy for diseases of the1 i4 #bdg1 #bdh2 of ox stuffed and set up1 #bif sq42 body of ,egyptian dead placed in a bull's1 ii4 #ae n4 #b2 of sacrificial victim used in the rite of the new birth1 #aee sq4 ,skinner1 ,principal ,j41 on the burnt sacrifice of children1 ii4 #bai ,skins of human victims1 uses made of1 i4 #bic2 of horses stuffed and set up at graves1 #bic1 #bid ,skull1 drinking out of a king's1 in order to be inspired by his spirit1 ii4 #aga ,sky conceived by the ,egyptians as a cow1 i4 #bhc n4 #c ---- and earth1 myth of their violent separation1 i4 #bhc ---- -god1 ,attis as a1 i4 #bhb sqq42 married to ,earth-goddess1 #bhb1 with n4 #b2 mutilation of the1 #bhc ,slaughter of prisoners often a sacrifice to the gods1 i4 #bij n4 #b ,slave ,coast of ,west ,africa1 sacred men and women on the1 i4 #fe1 #fh2 ,ewe-speaking peoples of the1 #hc n4 #a ,slaves1 sacred1 in ,western ,asia1 i4 #ci n4 #a ,slaying of the ,dragon by ,apollo at ,delphi1 ii4 #bdj sq4 ,sleep of the god in winter1 ii4 #da ,smell1 evil1 used to avert demons1 ii4 #bfa ,smeroe1 ,mount1 volcano in ,java1 i4 #bba ,smith1 ,george ,adam1 on fertility of ,bethlehem1 i4 #beg n4 #c ,smith1 ,w4 ,robertson1 on the date of the month ,tammuz1 i4 #aj n4 #a2 on anointing as consecration1 #ba n4 #c2 on ,baal as god of fertility1 #bf sq42 on caves in ,semitic religion1 #afi n4 #c2 on ,tophet1 #agg n4 #d2 on the predominance of goddesses over gods in early ,semitic religion1 ii4 #bac2 on the sacrifice of children to ,moloch1 #bbj n4 #a ,smoking as a mode of inducing inspiration1 ii4 #agb ,snake-entwined goddess found at ,gournia1 i4 #hh ,snakes as fathers of human beings1 i4 #hb2 fed with milk1 #hd sqq4 ,see also ,serpents ,snorri ,sturluson1 on the dismemberment of ,halfdan the ,black1 ii4 #ajj ,sobk1 a crocodile-shaped ,egyptian god1 identified with the sun1 ii4 #abc ,sochit or ,sochet1 epithet of ,isis1 ii4 #aag ,society1 ancient1 built on the principle of the subordination of the individual to the community1 i4 #cjj ,socrates 7church historian7 on sacred prostitution1 i4 #cg n4 #b ,sderblom1 ,n41 on an attempted reform of the old ,iranian religion1 ii4 #hc n4 #b ,sodom and ,gomorrah1 the destruction of1 i4 #bbb n4 #a ,soerakarta1 district of ,java1 conduct of natives in an earthquake1 i4 #bjb n4 #a ,sokari 7,seker71 a title of ,osiris1 ii4 #hg ,sol invictus1 i4 #cjd n4 #a ,solanum campylanthum1 ii4 #dg ,solomon1 ,king1 puts ,adoni-jah to death1 i4 #ea n4 #b ----1 the ,baths of1 i4 #gh2 in ,moab1 #bae sq4 ,solstice1 the summer1 the ,nile rises at the1 ii4 #ca n4 #a1 #cc ----1 the winter1 reckoned the ,nativity of the ,sun1 i4 #cjc2 ,egyptian ceremony at1 ii4 #ej ,somali1 marriage custom of the1 ii4 #bdf1 #bdg ,son of a god1 i4 #ea ,sons of ,god1 i4 #gh sqq4 ,sophocles on the burning of ,hercules1 i4 #aaa ,sorcerers or priests1 order of effeminate1 ii4 #bec sqq4 ,sorrowful ,one1 the vaults of the1 ii4 #da ,sothic or ,siriac period1 ii4 #cf ,sothis1 ,egyptian name for the star ,sirius1 ii4 #cd4 ,see ,sirius ,soul of a tree in a bird1 ii4 #aaa n4 #a2 of the rice in the first sheaf cut1 #bci 8---- of ,osiris10 a bird1 ii4 #aaj ---- -cakes eaten at the feast of ,all ,souls in ,europe1 ii4 #gj1 #ga sq41 #gc1 #gh sqq4 8,souling10 custom of1 on ,all ,souls' ,day in ,england1 ii4 #gi 8---- ,day0 in ,shropshire1 ii4 #gh ,souls of the dead1 reincarnation of the1 i4 #ia sqq42 brought back among the ,gonds1 #ie sq4 ----1 feasts of ,all1 ii4 #ea sqq4 ,south ,slavs1 devices of women to obtain offspring1 i4 #if2 marriage customs of1 ii4 #bdf ,sowers and ploughmen drenched with water as a rain-charm1 i4 #bch sq4 ,sowing1 ,prussian custom at1 i4 #bch sq42 rites of1 ii4 #dj sqq4 ---- and ploughing1 ceremony of1 in the rites of ,osiris1 ii4 #hg1 #ij1 #if2 and planting1 regulated by the phases of the moon1 #acc sqq4 ,sozomenus1 church historian1 on sacred prostitution1 i4 #cg ,spain1 bathing on ,st4 ,john's ,eve in1 i4 #bdh ,sparta destroyed by an earthquake1 i4 #aif n4 #d ,spartans1 their attempt to stop an earthquake1 i4 #aif ---- their flute-band1 i4 #aif ---- their uniform red1 i4 #aif ---- at ,thermopylae1 i4 #aig n4 #a ---- their regard for the full moon1 ii4 #ada ---- their brides dressed as men on the wedding night1 ii4 #bfj ,spencer1 ,baldwin1 on reincarnation of the dead1 i4 #ajj n4 #c ,spencer1 ,b41 and ,gillen1 ,f4 ,j41 on ,australian belief in conception without sexual intercourse1 i4 #ii ,spermus1 king of ,lydia1 i4 #ahc ,spieth1 ,j41 on the ,ewe peoples1 i4 #gj n4 #b ,spirit animals supposed to enter women and be born from them1 i4 #ig sq4 ---- -children left by ancestors1 i4 #ajj sq4 ,spirits supposed to consort with women1 i4 #ia2 of ancestors in the form of animals1 #hc2 of forefathers thought to dwell in rivers1 ii4 #ch ---- of dead chiefs worshipped by the whole tribe1 ii4 #age1 #agf1 #agg1 #agi1 #aha sq41 #ahg2 thought to control the rain1 #ahh2 prophesy through living men and women1 #aib sq42 reincarnated in animals1 #aic4 ,see also ,ancestral spirits ,spring called ,persephone1 ii4 #da ,springs1 worship of hot1 i4 #bjf sqq42 bathing in1 at ,midsummer1 #bdf1 #bdg1 #bdh1 #bdi ,staffordshire1 ,all ,souls' ,day in1 ii4 #gi ,standard1 ,egyptian1 resembling a placenta1 ii4 #aef n4 #a ,stanikas1 male children of sacred prostitutes1 i4 #fc ,star of ,bethlehem1 i4 #bei ---- of ,salvation1 i4 #beh ---- -spangled cap of ,attis1 i4 #bhd ,steinn in ,hringariki1 barrow of ,halfdan at1 ii4 #ajj ,stella ,maris1 an epithet of the ,virgin ,mary1 ii4 #aai ,stengel1 ,p41 on sacrificial ritual of ,eleusis1 i4 #bib n4 #c ,stlatlum ,indians of ,british ,columbia respect the animals and plants which they eat1 ii4 #dd ,stocks1 sacred1 among the ,semites1 i4 #ajg sqq4 ,stones1 holed1 custom of passing through1 i4 #cf2 to commemorate the dead1 ii4 #bjc ----1 sacred1 anointed1 i4 #cf2 among the ,semites1 #ajg sqq42 among the ,khasis1 #ajh n4 #a ,strabo1 on the concubines of ,ammon1 i4 #gb2 on ,albanian moon-god1 #gc n4 #d2 on ,castabala1 #afh n4 #f2 his description of the ,burnt ,land of ,lydia1 #aic2 on the frequency of earthquakes at ,philadelphia1 #aie2 his description of ,rhodes1 #aie n4 #c2 on ,nysa1 #bjf n4 #a2 on the priests of ,pessinus1 #bhf ,stratonicea in ,caria1 eunuch priest at1 i4 #bgj n4 #b2 rule as to the pollution of death at1 ii4 #bbg sq4 ,string music in religion1 i4 #ed ,su-,mu1 a tribe of ,southern ,china1 said to be governed by a woman1 ii4 #baa n4 #b ,subordination of the individual to the community1 the principle of ancient society1 i4 #cjj ,substitutes for human sacrifices1 i4 #adf sq41 #bai sq41 #bhe1 #bhi1 ii4 #ii1 #bba ,succession to the crown under mother-kin 7female kinship71 i4 #dd1 ii4 #ah1 #baj n4 #a ,sudan1 the negroes of1 their regard for the phases of the moon1 ii4 #ada ,sudanese1 their conduct in an earthquake1 i4 #aih ,suffetes of ,carthage1 i4 #aaf ,sugar-bag totem1 i4 #aja ,suicides1 custom observed at graves of1 i4 #ic2 ghosts of1 feared1 #bib n4 #c ,suk1 their belief in serpents as reincarnations of the dead1 i4 #hb1 #he ,sulla at ,aedepsus1 i4 #bab ,sumatra1 the ,bataks of1 i4 #aii1 ii4 #bci2 the ,loeboes of1 #bfd ,sumba1 ,east ,indian island1 annual festival of the ,new ,year and of the dead in1 ii4 #ee sq4 ,sumerians1 their origin and civilization1 i4 #g sq4 ,summer on the ,mediterranean rainless1 i4 #aei sq4 ---- called ,aphrodite1 ii4 #da ---- festival of ,adonis1 i4 #bbf1 #bcb n4 ,sun1 temple of the1 at ,baalbec1 i4 #afc2 ,adonis interpreted as the1 #bbh2 the ,nativity of the1 at the winter solstice1 #cjc sqq42 ,osiris interpreted as the1 ii4 #abj sqq42 called 8the eye of ,horus10 #aba2 worshipped in ,egypt1 #abb1 #abc sqq42 the power of regeneration ascribed to the1 #adc n4 #d2 salutations to the rising1 #aic ---- and earth1 annual marriage of1 i4 #dg sq4 ---- -god annually married to ,earth-goddess1 i4 #dg sq42 the ,egyptian1 ii4 #abc sqq42 hymns to the1 #abc sq4 ---- -goddess of the ,hittites1 i4 #acc n4 ---- the ,unconquered1 ,mithra identified with1 i4 #cjd ,superiority of the goddess in the myths of ,adonis1 ,attis1 ,osiris1 ii4 #bja sq42 of goddesses over gods in societies organized on mother-kin1 #bjb sqq42 legal1 of women over men in ancient ,egypt1 #bad ,supplementary days1 five1 in the ,egyptian year1 ii4 #f2 in the ancient ,mexican year1 #bh n4 #c2 in the old ,iranian year1 #fg1 #fh ,supreme gods in ,africa1 ii4 #afe1 #agc sq41 #agd1 #ahf1 with note #e1 #ahg n4 #a1 #ahh sq41 #aij ,swastika1 i4 #abb n4 #a ,sweden1 ,may-pole or ,midsummer-tree in1 i4 #bej2 ,midsummer bride and bridegroom in1 #bea2 kings of1 answerable for the fertility of the ground1 ii4 #bbj2 marriage custom in1 to ensure the birth of a boy1 #bfb 8,sweethearts of ,st4 ,john0 in ,sardinia1 i4 #bdd sq4 ,swine not eaten by people of ,pessinus1 i4 #bfe2 not eaten by worshippers of ,adonis1 #bfe2 not allowed to enter ,comana in ,pontus1 #bfe4 ,see also ,pigs ,sword1 girls married to a1 i4 #fa ,sycamore1 effigy of ,osiris placed on boughs of1 ii4 #hh1 #aaj2 sacred to ,osiris1 #aaj ,syene 7,assuan71 inscriptions at1 ii4 #ce n4 #a ,symbolism1 coarse1 of ,osiris and ,dionysus1 ii4 #aab1 #aac ,symmachus1 on the festival of the ,great ,mother1 i4 #bih ,syracuse1 the ,blue ,spring at1 i4 #bac n4 #a ,syria1 ,adonis in1 i4 #ac sqq42 8holy men0 in1 #gg sq42 hot springs resorted to by childless women in1 #bac sqq42 subject to earthquakes1 #bbb n4 #a2 the ,nativity of the ,sun at the winter solstice in1 #cjc2 turning money at the new moon in1 ii4 #adi ,syrian god ,hadad1 i4 #ae ---- peasants believe that women can conceive without sexual intercourse1 i4 #ia ---- women apply to saints for offspring1 i4 #aji ---- writer on the reasons for assigning ,christmas to the twenty-fifth of ,december1 i4 #cjd sq4 ,t-uz 7,tammuz71 mourned by ,syrian women in ,harran1 i4 #bcj ,taanach1 burial of children in jars at1 i4 #aji n4 #a ,tacitus as to ,german observation of the moon1 ii4 #ada ,taenarum in ,laconia1 ,poseidon worshipped at1 i4 #bjc n4 #b ,talaga ,bodas1 volcano in ,java1 i4 #bjd ,talbot1 ,p4 ,amaury1 on self-mutilation1 i4 #bgj n4 #a ,talismans1 crowns and wreaths as1 ii4 #bdb sq4 ,tamarisk1 sacred to ,osiris1 ii4 #aaj sq4 ,tami1 the1 of ,german ,new ,guinea1 their theory of earthquakes1 i4 #aih ,tamil temples1 dancing-girls in1 i4 #fa ,tamirads1 diviners1 i4 #db ,tammuz1 i4 #f sqq42 equivalent to ,adonis1 #f n4 #a2 his worship of ,sumerian origin1 #g sq42 meaning of the name1 #h2 8true son of the deep water10 #h1 #bdf2 laments for1 #i sq42 the month of1 #aj n4 #a1 #bcj2 mourned for at ,jerusalem1 #aa1 #ag1 #bj2 as a corn-spirit1 #bcj2 his bones ground in a mill and scattered to the wind1 #bcj ---- and ,ishtar1 i4 #h sq4 ,tangkul ,nagas of ,assam1 their annual festival of the dead1 ii4 #eg sqq4 ,tanjore1 dancing-girls at1 i4 #fa ,tantalus murders his son ,pelops1 i4 #aha ,tark1 ,tarku1 ,trok1 ,troku1 syllables in names of ,cilician priests1 i4 #add2 perhaps the name of a ,hittite deity1 #adg2 perhaps the name of the god of ,olba1 #adh1 #afe ,tarkimos1 priest of ,corycian ,zeus1 i4 #ade ,tarkondimotos1 name of two ,cilician kings1 i4 #ade n4 #b ,tarkuaris1 priest of ,corycian ,zeus1 i4 #ade2 priestly king of ,olba1 #ade ,tarkudimme or ,tarkuwassimi1 name on ,hittite seal1 i4 #ade n4 #b ,tarkumbios1 priest of ,corycian ,zeus1 i4 #ade ,tarsus1 climate and fertility of1 i4 #aah2 school of philosophy at1 #aah2 ,sandan and ,baal at1 #adb sq41 #afa2 priesthood of ,hercules at1 #adc2 ,fortune of the ,city on coins of1 #afd2 divine triad at1 #aga ----1 the ,baal of1 i4 #aag sqq41 #afb sq4 ----1 ,sandan of1 i4 #abd sqq4 ,tat or tatu pillar4 ,see ,ded pillar ,tate1 ,h4 ,r41 on serpent-worship1 i4 #he ,tattoo-marks of priests1 i4 #gd n4 #d ,taurians of the ,crimea1 their use of the heads of prisoners1 i4 #bid ,taurobolium in the rites of ,cybele1 i4 #bgd sqq42 or ,tauropolium1 #bge n4 #a ,taurus mountains1 i4 #abj ,tears of ,isis thought to swell the ,nile1 ii4 #cc2 rain thought to be the tears of gods1 #cc ,tegea1 tombstones at1 i4 #hg ,telamon1 father of ,teucer1 i4 #ade ,tell-el-,amarna letters1 i4 #af n4 #e1 #ba n4 #b1 #ace n42 the new capital of ,king ,amenophis ,,iv41 ii4 #abc n4 #a1 #abd1 #abe ,tell ,ta'annek 7,taanach71 burial of children in jars at1 i4 #aji n4 #a ,tempe1 the ,vale of1 ii4 #bdj ,temple-tombs of kings1 ii4 #afa sq41 #afg sq41 #agj sqq41 #agd1 #aid sq4 ,temples of dead kings1 ii4 #afa sq41 #afg sq41 #agj sqq41 #aid sq4 ,tenggereese of ,java sacrifice to volcano1 i4 #bbj ,tentyra 7,denderah71 temple of ,osiris at1 ii4 #hf ,ternate1 the sultan of1 his sacrifice of human victims to a volcano1 i4 #bbj ,tertullian on the fasts of ,isis and ,cybele1 i4 #cjb n4 #d2 on the date of the ,crucifixion1 #cjf n4 #e ,teshub or ,teshup1 name of ,hittite god1 i4 #ace n41 #adh n4 ,teso1 the1 of ,central ,africa1 medicine-men dressed as women among the1 ii4 #beg ,testicles of rams in the rites of ,attis1 i4 #bfi n42 of bull used in rites of ,cybele and ,attis1 #bgf ,tt1 ,new ,year festival in ,annam1 ii4 #fb ,tet pillar4 ,see ,ded pillar ,teti1 king of ,egypt1 ii4 #e ,teucer1 said to have instituted human sacrifice1 i4 #adf ---- and ,ajax1 names of priestly kings of ,olba1 i4 #add sq41 #adh1 #afa ,teucer1 son of ,tarkuaris1 priestly king of ,olba1 i4 #aea1 #aeg ----1 son of ,telamon1 founds ,salamis in ,cyprus1 i4 #ade ----1 son of ,zenophanes1 high-priest of ,olbian ,zeus1 i4 #aea ,teucrids1 dynasty at ,salamis in ,cyprus1 i4 #ade ,teutonic year reckoned from ,october #ast1 ii4 #ha ,thargelion1 an ,attic month1 ii4 #bci n4 #a ,theal1 ,g4 ,mc,call1 on the worship of ancestors among the ,bantus1 ii4 #agf sq4 ,theban priests1 their determination of the solar year1 ii4 #bf ,thebes in ,boeotia1 stone lion at1 i4 #ahd n4 #c2 festival of the ,laurel-bearing at1 ii4 #bda ---- in ,egypt1 temple of ,ammon at1 i4 #gb2 the ,memnonium at1 ii4 #ce n42 the ,valley of the ,kings at1 #ij ,theias1 a ,syrian king1 i4 #dc n4 #d2 father of ,adonis1 #ee n4 #d ,theism late in human history1 ii4 #da ,theocracy in the ,pelew ,islands1 tendency to1 ii4 #bjh ,theopompus on the names of the seasons1 ii4 #da ,thera1 worship of the ,mother of the ,gods in1 i4 #bhj n4 #a ,thermopylae1 the ,spartans at1 i4 #aig n4 #a2 the hot springs of1 #baj sqq4 ,thesmophoria1 i4 #dc n4 #d2 sacrifice to serpents at the1 #hh2 pine-cones at the1 #bgh2 fast of the women at the1 ii4 #dj sq4 ,thetis and her infant son1 i4 #ahj ,thirty years1 the ,sed festival held nominally at intervals of1 ii4 #aea ,thonga1 ,bantu tribe of ,south ,africa1 their belief in serpents as reincarnations of the dead1 i4 #hb2 their presentation of infants to the moon1 ii4 #add sq42 worship of the dead among the1 #ahj sq4 ---- chiefs buried secretly1 ii4 #ajd sq4 ,thongs1 legends as to new settlements enclosed by1 ii4 #bdi sq4 ,thoth1 ,egyptian god of wisdom1 ii4 #g1 #ag2 teaches ,isis a spell to restore the dead to life1 #h2 restores the eye of ,horus1 #ag ,thoth1 the first month of the ,egyptian year1 ii4 #cf1 #ic sqq4 ,thracian villages1 custom at ,carnival in1 ii4 #ii sq4 ,threshing corn by oxen1 ii4 #de ,threshold1 burial of infants under the1 i4 #ic sq4 ,thucydides on military music1 i4 #aif n4 #c2 on the sailing of the fleet for ,syracuse1 #bbf n4 #d distinguished from 1 i4 #caf n4 #a ,thunder and lightning1 sacrifices to1 i4 #aeg2 the ,syrian1 ,assyrian1 ,babylonian1 and ,hittite god of1 #afc sq4 ---- -god of the ,hittites1 with a bull and an axe as his emblems1 i4 #acd sqq4 ---- totem1 i4 #aja ,thunderbolt1 as emblem of ,hittite god1 i4 #acd1 #acf2 as divine emblem1 #afc ---- and ears of corn1 emblem of god ,hadad1 i4 #afc ,thurston1 ,edgar1 on dancing-girls in ,india1 i4 #fb ,thyatira1 hero ,tyrimnus at1 i4 #ahc n4 ,thymbria1 sanctuary of ,charon at1 i4 #bje ,tiberius1 the ,emperor1 persecuted the ,egyptian religion1 ii4 #ie n4 #a ,tibullus1 on the rising of ,sirius1 ii4 #cd n4 #a ,tiele1 ,c4 ,p41 on rock-hewn sculptures at ,boghaz-,keui1 i4 #adj n4 #a2 on the death of ,saracus1 #agd n4 #b2 on ,isis1 ii4 #aae2 on the nature of ,osiris1 #abf n4 #b ,tiger's ghost1 deceiving a1 ii4 #bfc ,tiglath-,pileser ,,iii41 king of ,assyria1 i4 #ad1 #af1 #afc n4 #c ,tii1 ,egyptian queen1 mother of ,amenophis ,,iv41 ii4 #abc n4 #a ,tille1 ,a41 on beginning of ,teutonic winter1 ii4 #ha n4 #c ,timber felled in the waning of the moon1 ii4 #acc1 #ace sq41 #acg ,timor1 theory of earthquakes in1 i4 #aig ,timotheus1 on the death of ,attis1 i4 #bfd n4 #d ,tiru-kalli-kundram1 dancing-girls at1 i4 #fa ,titane1 shrine of ,aesculapius at1 i4 #ha ,tobolbel1 in the ,pelew ,islands1 ii4 #bff ,tod1 ,j41 on rites of goddess ,gouri1 i4 #bda sq4 ,todas of the ,neilgherry ,hills1 custom as to the pollution of death observed by sacred dairyman among the1 ii4 #bbh ,togo-land1 ,west ,africa1 the ,ewe people of1 i4 #bhb n4 #b2 the ,ho tribe of1 ii4 #ajd ,tomb of ,midas1 i4 #bhf2 of ,hyacinth1 #cad ,tombs of the kings of ,uganda1 ii4 #afh sq42 of kings sacred1 #aid sq4 ,tongans1 their theory of an earthquake1 i4 #bjj sq4 ,tongue of sacrificial ox cut out1 ii4 #bea sq4 ,tonquin1 annual festival of the dead in1 ii4 #fb ,tophet1 at ,jerusalem1 i4 #agg ,toradjas of ,central ,celebes1 their theory of rain1 ii4 #cc ,torres ,straits ,islands1 worship of animal-shaped heroes in the1 i4 #aci n4 #a2 death-dances in the1 ii4 #ec n4 #b ,totemism in ,kiziba1 ii4 #agc1 #agd n4 #a ,toulon1 ,midsummer custom at1 i4 #bdh sq4 ,town1 charm to protect a1 ii4 #bdi sqq4 ,tozer1 ,h4 ,f41 on ,mount ,argaeus1 i4 #aia ,traditions of kings torn in pieces1 ii4 #ig sq4 ,tralles in ,lydia1 i4 #ch ,transference of ,egyptian festivals from one month to the preceding month1 ii4 #ib sqq4 ,transformation of men into women1 attempted1 in obedience to dreams1 ii4 #bee sqq42 of women into men1 attempted1 #bee n4 #a ,transition from mother-kin to father-kin1 ii4 #bfa n4 #c ,transylvania1 harvest customs among the ,roumanians and ,saxons of1 i4 #bcg sq4 ,travancore1 dancing-girls in1 i4 #fc sqq4 ,treason1 old ,english punishment of1 i4 #bij n4 #b ,tree decked with bracelets1 anklets1 etc41 i4 #bdj2 soul of a1 in a bird1 ii4 #aaa n4 #a ---- of life in ,eden1 i4 #ahf n4 #d ---- -bearers 7,dendrophori7 in the worship of ,cybele and ,attis1 i4 #bff n4 #b1 #bfg ---- -spirit1 ,osiris as a1 ii4 #ajg sqq4 ,trees1 spirit-children awaiting birth in1 i4 #ajj2 sacrificial victims hung on1 #adf2 represented on the monuments of ,osiris1 ii4 #aaj sq42 felled in the waning of the moon1 #acc1 #ace sq41 #acg2 growing near the graves of dead kings revered1 #afb1 #afd ---- and rocks1 ,greek belief as to birth from1 i4 #ajg n4 #a ,triad1 divine1 at ,tarsus1 i4 #aga ,trident1 emblem of ,hittite thunder-god1 i4 #acd1 #ace2 emblem of ,indian deity1 #agj ,tristram1 ,h4 ,b41 on date of the corn-reaping in ,palestine1 i4 #bcb n4 ,trobriands1 the1 i4 #hd ,trokoarbasis1 priest of ,corycian ,zeus1 i4 #ade ,trokombigremis1 priest of ,corycian ,zeus1 i4 #ade 8,true of speech10 epithet of ,osiris1 ii4 #ba ,trumpets1 blowing of1 in the rites of ,attis1 i4 #bfh ,tshi-speaking peoples of the ,gold ,coast1 dedicated men and women among the1 i4 #fi sq42 ordeal of chastity among the1 #aae n4 #b2 their annual festival of the dead1 ii4 #ff n4 #b ,tubilustrium at ,rome1 i4 #bfh n4 #a ,tulava1 sacred prostitution in1 i4 #fc ,tully ,river1 in ,queensland1 belief of the natives as to conception without sexual intercourse1 i4 #ajb ,tum of ,heliopolis1 an ,egyptian sun-god1 ii4 #abc ,turner1 ,george1 on sacred stones1 i4 #ajh n4 #a 8,turquoise1 ,mistress of10 at ,sinai1 i4 #ec ,tusayan ,indians1 their custom at planting1 i4 #bci ,tuscany1 volcanic district of1 i4 #bjh n4 #a ,tusser1 ,thomas1 on planting peas and beans1 ii4 #acd ,twin1 the navel-string of the ,king of ,uganda called his ,twin1 ii4 #adg ,twins1 precautions taken by women at the graves of1 i4 #ic n4 #a ,two-headed deity1 i4 #afe sq4 ,tyana1 ,hittite monument at1 i4 #abb n4 #a ,tybi1 an ,egyptian month1 ii4 #ic n4 #b ,tylon or ,tylus1 a ,lydian hero1 i4 #ahc2 his death and resurrection1 #ahf sq4 ,tylor1 ,sir ,edward ,b41 on fossil bones as a source of myths1 i4 #aeg sq42 on names for father and mother1 #bha ,typhon slays ,hercules1 i4 #aaa2 ,corycian cave of1 #aee sq42 his battle with the gods1 #aic1 #aid ---- and ,zeus1 battle of1 i4 #aef sq4 ----1 or ,set1 the brother of ,osiris1 ii4 #f2 murders ,osiris1 #g sq42 and mangles his body1 #aj2 interpreted as the sun1 #abi4 ,see also ,set ,tyre1 ,melcarth at1 i4 #af2 burning of ,melcarth at1 #aaj sq42 festival of 8the awakening of ,hercules0 at1 #aaa2 king of1 his walk on stones of fire1 #aad sq4 ----1 kings of1 their divinity1 i4 #af2 as priests of ,astarte1 #bf ,tyrimnus1 axe-bearing hero at ,thyatira1 i4 #ahc n4 ,tyrol1 feast of ,all ,souls in the1 ii4 #gc sq4 ,tyropoeon1 ravine at ,jerusalem1 i4 #agh ,ucayali ,river1 the ,conibos of the1 i4 #aih2 their greetings to the new moon1 ii4 #adb ,uganda1 the country of the ,baganda1 ii4 #afg2 temples of the dead kings of1 #afg1 #afh sq41 #agj sqq42 human sacrifices offered to prolong the lives of the kings of1 #bbc sqq4 ,see also ,baganda ,uncle1 dead1 worshipped1 ii4 #age ----1 maternal1 in marriage ceremonies in ,india1 i4 #fb n4 #a ,uncleanness caused by contact with the dead1 ii4 #bbg sqq4 ,unconquered ,sun1 ,mithra identified with the1 i4 #cjd ,unis1 king of ,egypt1 ii4 #e ,unkulunkulu1 8the ,old-,old-one10 the first man in the traditions of the ,zulus1 ii4 #ahb ,unnefer1 8the ,good ,being10 a title of ,osiris1 ii4 #ab 8,unspoken water0 in marriage rites1 ii4 #bde sq4 ,upsala1 human sacrifices in the holy grove at1 i4 #bhi sq41 ii4 #bbj2 the reign of ,frey at1 #ajj ,up-uat1 ,egyptian jackal-god1 ii4 #aed ,uranus castrated by ,cronus1 i4 #bhc ,uri-melech or ,adom-melech1 king of ,byblus1 i4 #ad ,usirniri1 temple of1 at ,busiris1 ii4 #aea ,valesius1 on the standard ,egyptian cubit1 ii4 #bag n4 #a ,vallabha1 an ,indian sect1 men assimilated to women in the1 ii4 #bed ,valley of ,hinnom1 sacrifices to ,moloch1 in the1 i4 #agh ---- of the ,kings at ,thebes1 ii4 #ij ---- of ,poison1 in ,java1 i4 #bjc sq4 ,vancouver ,island1 the ,ahts of1 ii4 #aci n4 #a ,vapours1 worship of mephitic1 i4 #bjc sqq4 ,varro1 on the marriage of the ,roman gods1 ii4 #bcj sq41 #bcf n4 #a2 his derivation of ,dialis from ,jove1 #bcj n4 #b2 on ,salacia1 #bcc2 on ,fauna or the ,good ,goddess1 #bcd n4 #d ,vase-painting of ,croesus on the pyre1 i4 #agf ,vatican1 worship of ,cybele and ,attis on the site of the1 i4 #bge sq4 ,vegetable and animal life associated in primitive mind1 i4 #e ,vegetation1 mythical theory of the growth and decay of1 i4 #c sqq42 annual decay and revival of1 represented dramatically in the rites of ,adonis1 #bbg sqq42 gardens of ,adonis charms to promote the growth of1 #bcf sq41 #bci2 ,midsummer fires and couples in relation to1 #bej sq42 ,attis as a god of1 #bgg sqq42 ,osiris as a god of1 ii4 #aab1 #abf1 #aca1 #aeh 8,veins of the ,nile10 near ,philae1 ii4 #dj ,venus1 the planet1 identified with ,astarte1 i4 #beh1 ii4 #ce ---- and ,vulcan1 ii4 #bca ,venus1 the bearded1 in ,cyprus1 ii4 #bei n4 #c ,vernal festival of ,adonis1 i4 #bbf ,verrall1 ,a4 ,w41 on the ,anthesteria1 i4 #bce n4 #a ,vertumnus and ,pomona1 ii4 #bce n4 #f ,vestal ,virgin1 mother of ,romulus and ,remus1 ii4 #bce ---- ,virgins1 rule as to their election1 ii4 #bdd ,vicarious sacrifices for kings1 ii4 #bbj sq4 ,vicarious and nutritive types of sacrifice1 ii4 #bbf ,victims1 sacrificial1 hung on trees1 i4 #adf ,victoria ,nyanza ,lake1 ,mukasa the god of the1 ii4 #beg ,victory1 temple of1 on the ,palatine ,hill at ,rome1 i4 #bfe ,viehe1 ,rev4 ,g41 on the worship of the dead among the ,herero1 ii4 #ahg n4 #a ,vine1 the cultivation of1 introduced by ,osiris1 ii4 #g1 #aab ,vintage festival1 ,oschophoria1 at ,athens1 ii4 #beh n4 #f ---- rites at ,athens1 ii4 #bch ,violets sprung from the blood of ,attis1 i4 #bfg ,virbius or ,dianus at ,nemi1 i4 #de ,virgin1 the ,heavenly1 mother of the ,sun1 i4 #cjc ---- birth of ,perseus1 i4 #cjb n4 #d ---- ,mary and ,isis1 ii4 #aah sq4 ---- ,mother1 the ,phrygian ,mother ,goddess as a1 i4 #bha ---- mothers1 tales of1 i4 #bfd2 of gods and heroes1 #ajg ,virginity1 sacrifice of1 i4 #fj2 recovered by bathing in a spring1 #bhj ,virgins supposed to conceive through eating certain food1 i4 #if ,virility1 sacrifice of1 in the rites of ,attis and ,astarte1 i4 #bfh sq41 #bgj sq42 other cases of1 #bgj n4 #b ,vitrolles1 bathing at ,midsummer at1 i4 #bdh ,viza1 in ,thrace1 ,carnival custom at1 ii4 #ia ,volcanic region of ,cappadocia1 i4 #ahi sqq4 ---- religion1 i4 #ahh sqq4 ,volcanoes1 the worship of1 i4 #baf sqq42 human victims thrown into1 #bai sq4 ,vosges1 the ,upper1 rule as to the shearing of sheep in1 ii4 #acd n4 #c ---- ,mountains1 feast of ,all ,souls in the1 ii4 #fi ,votiaks of ,russia1 annual festivals of the dead among the1 ii4 #gf sq4 ,voyage in boats of papyrus in the rites of ,osiris1 ii4 #hh ,vulcan1 the fire-god1 father of ,caeculus1 ii4 #bce ----1 the husband of ,maia or ,majestas1 ii4 #bcb sq42 his ,flamen1 #bcb ---- and ,venus1 ii4 #bca ,wabisa1 ,bantu tribe of ,rhodesia1 ii4 #agd ,wabondei1 of ,eastern ,africa1 their belief in serpents as reincarnations of the dead1 i4 #hb2 their rule as to the cutting of posts for building1 ii4 #acg ,wachsmuth1 ,c41 on ,easter ceremonies in the ,greek ,church1 i4 #bed ,wagogo1 the1 of ,german ,east ,africa1 their ceremony at the new moon1 ii4 #adc ,wahehe1 a ,bantu tribe of ,german ,east ,africa1 the worship of the dead among the1 ii4 #ahh sqq42 their belief in a supreme god ,nguruhe1 #ahh sq4 ,wailing of women for ,adonis1 i4 #bbd ,wajagga of ,german ,east ,africa1 their way of appeasing ghosts of suicides1 i4 #bib n4 #c2 their human sacrifices at irrigation1 ii4 #ch ,wales1 ,all ,souls' ,day in1 ii4 #gi ,wallachia1 harvest custom in1 i4 #bcg ,wamara1 a worshipful dead king1 ii4 #agd ,waning of the moon1 theories to account for the1 ii4 #acj2 time for felling timber1 #ace sqq4 ,war1 sacrifice of a blind bull before going to1 ii4 #bej sq4 ---- -dance of king before the ghosts of his ancestors1 ii4 #aib ,warner1 ,mr41 on ,caffre ideas about lightning1 ii4 #agg n4 #a ,warramunga of ,central ,australia1 their belief in the reincarnation of the dead1 i4 #ajj2 their tradition of purification by fire1 #ahj n4 #b ,warts supposed to be affected by the moon1 ii4 #adi ,water thrown on the last corn cut1 a rain-charm1 i4 #bcg sq42 marvellous properties attributed to1 at ,midsummer 7the festival of ,st4 ,john71 #bdf sqq42 prophetic1 drunk on ,st4 ,john's ,eve1 #bdg ---- of ,life1 i4 #i ,waterbrash1 a ,huzul cure for1 ii4 #adi sq4 ,wave accompanying earthquake1 i4 #bjb sq4 ,weaning of children1 belief as to the1 in ,angus1 ii4 #adh ,weavers1 caste of1 i4 #fb ,weeks1 ,rev4 ,j4 ,h41 on inconsistency of savage thought1 i4 #e n42 on the names for the supreme god among many tribes of ,africa1 ii4 #ahf n4 #e ,wellalaick1 festival of the dead among the ,letts1 ii4 #gd ,wen-,ammon1 ,egyptian traveller1 i4 #ad1 #ge sq4 ,west1 ,oriental religions in the1 i4 #bih sqq4 ,westermann1 ,d41 on the worship of ,nyakang among the ,shilluks1 ii4 #afe ,whalers1 their bodies cut up and used as charms1 ii4 #ajf ,wheat forced for festival1 i4 #bdc1 #bdd1 #bea sq41 #bec ---- and barley1 the cultivation of1 introduced by ,osiris1 ii4 #g2 discovered by ,isis1 #aaf ,whip made of human skin used in ceremonies for the prolongation of the king's life1 ii4 #bbd1 #bbe ,whitby1 ,all ,souls' ,day at1 ii4 #gi ,white1 ,rev4 ,g4 ,e41 on dervishes of ,asia ,minor1 i4 #agj ,white1 ,miss ,rachel ,evelyn 7,mrs4 ,wedd71 on the position of women in ancient ,egypt1 ii4 #bad n4 #a1 #baf n4 #a ,white the colour of ,upper ,egypt1 ii4 #ba n4 #a ---- birds1 souls of dead kings incarnate in1 ii4 #afb ---- bull1 soul of a dead king incarnate in a1 ii4 #afd ---- ,crown of ,upper ,egypt1 ii4 #bj1 #ba n4 #a2 worn by ,osiris1 #hg ---- roses dyed red by the blood of ,aphrodite1 i4 #bbf ,whydah1 ,king of1 his worship of serpents1 i4 #fg2 serpents fed at1 #hf n4 #a ,wicked after death1 fate of the1 in ,egyptian religion1 ii4 #ad ,widow-burning in ,greece1 i4 #agg n4 #c ,widowed ,flamen1 the1 ii4 #bbg sqq4 ,wiedemann1 ,professor ,a41 on ,wen-,ammon1 i4 #gf n4 #a2 on the ,egyptian name of ,isis1 ii4 #ej n4 #d ,wigtownshire1 harvest custom in1 i4 #bcg n4 #d ,wiimbaio tribe of ,south-,eastern ,australia1 their medicine-men1 i4 #ge n4 #d ,wilkinson1 ,sir ,j4 ,g41 on corn-stuffed effigies of ,osiris1 ii4 #ia n4 #c ,wilson1 ,c4 ,t41 and ,r4 ,w4 ,felkin1 on the worship of the dead kings of ,uganda1 ii4 #agc n4 #b ,winckler1 ,h41 his excavations at ,boghaz-,keui1 i4 #abe n41 #ace n4 ,winged deities1 i4 #afe sq4 ---- disc as divine emblem1 i4 #acb ,winnowing-fans1 ashes of human victims scattered by1 ii4 #ig1 #ajf ,winter called ,cronus1 ii4 #da ---- sleep of the god1 ii4 #da ---- solstice reckoned the ,nativity of the ,sun1 i4 #cjc2 ,egyptian ceremony at the1 ii4 #ej ,wissowa1 ,professor ,g41 on introduction of ,phrygian rites at ,rome1 i4 #bfg n42 on ,orcus1 ii4 #bca n4 #e2 on ,ops and ,consus1 #bcc n4 #f2 on the marriage of the ,roman gods1 #bcf n4 #a ,wives of dead kings sacrificed at their tombs1 ii4 #afh ,wives1 human1 of gods1 i4 #fa sqq41 ii4 #bjg2 in ,western ,asia and ,egypt1 #gj sqq4 ,wiwa chiefs reincarnated in pythons1 ii4 #aic ,wogait1 ,australian tribe1 their belief in conception without cohabitation1 i4 #ajc ,woman feeding serpent in ,greek art1 i4 #hg sq42 as inspired prophetess of a god1 ii4 #beg ,woman's dress assumed by men to deceive dangerous spirits1 ii4 #bfb sq4 ,women pass through holed stones as cure for barrenness1 i4 #cf1 with n4 #d2 impregnated by dead saints1 #gh sq42 impregnated by serpents1 #hj sqq42 fear to be impregnated by ghosts1 #ic2 impregnated by the flower of the banana1 #ic2 excluded from sacrifices to ,hercules1 #aac n4 #a2 their high importance in the social system of the ,pelew ,islanders1 ii4 #bje sqq42 the cultivation of the staple food in the hands of women 7,pelew ,islands71 #bjf sq42 their social importance increased by the combined influence of mother-kin and landed property1 #bji2 their legal superiority to men in ancient ,egypt1 #bad2 impregnated by fire1 #bce2 priests dressed as1 #bec sqq42 dressed as men1 #bee n4 #a1 #beg2 excluded from sacrifices to ,hercules1 #beh n4 #e2 dressed as men at marriage1 #bfb sqq42 dressed as men at circumcision1 #bfc4 ,see also ,barrenness1 ,childless1 and ,sacred ,women ---- as prophetesses inspired by dead chiefs1 ii4 #aib sq42 inspired by gods1 #bjg ----1 living1 regarded as the wives of dead kings1 ii4 #aia1 #aib2 reputed the wives of gods1 #bjg ,women's hair1 sacrifice of1 i4 #ch ,wororu1 man supposed to cause conception in women without sexual intercourse1 i4 #aje ,worship of ancestral spirits among the ,bantu tribes of ,africa1 ii4 #agd sqq42 among the ,khasis of ,assam1 #bjc ---- of the dead perhaps fused with the propitiation of the corn-spirit1 i4 #bcc sqq42 among the ,bantu tribes1 ii4 #agd sqq4 ---- of dead kings and chiefs in ,africa1 ii4 #afj sqq42 among the ,barotse1 #aid sq42 an important element in ,african religion1 #aie sq4 ---- of hot springs1 i4 #bjf sqq4 ---- of mephitic vapours1 i4 #bjc sqq4 ---- of volcanoes1 i4 #baf sqq4 ,worshippers of ,osiris forbidden to injure fruit-trees and to stop up wells1 ii4 #aaa 8,wounds between the arms0 of ,hebrew prophets1 i4 #gd n4 #d 8---- of the ,naaman10 ,arab name for the scarlet anemone1 i4 #bbf ,wreaths as amulets1 ii4 #bdb sq4 ,wnsch1 ,r41 on the ,anthesteria1 i4 #bce n4 #a2 on modern survivals of festivals of ,adonis1 #bdf2 on ,easter ceremonies in the ,greek church1 #bed n4 ,wyse1 ,w41 ii4 #ce n4 #a1 #ea n4 #a ,xenophanes of ,colophon on the ,egyptian rites of mourning for gods1 ii4 #db1 #dc ,yam1 island of ,torres ,straits1 heroes worshipped in animal forms in1 i4 #aci n4 #a ,yap1 one of the ,caroline ,islands1 prostitution of unmarried girls in1 ii4 #bfe sq4 ,yarilo1 a personification of vegetation1 i4 #bec ,year1 length of the solar1 determined by the ,theban priests1 ii4 #bf ----1 the fixed ,alexandrian1 ii4 #bh1 #di1 #ib ----1 the ,celtic1 reckoned from ,november #ast1 ii4 #ha ----1 the ,egyptian1 a vague year1 not corrected by intercalation1 ii4 #bd sq4 ---- of ,god1 a ,sothic period1 ii4 #cf n4 #b2 began with the rising of ,sirius1 #ce ----1 the old ,iranian1 ii4 #fg ----1 the ,julian1 ii4 #bh ----1 the ,teutonic1 reckoned from ,october #ast1 ii4 #ha ,yehar-baal1 king of ,byblus1 i4 #ad ,yehaw-melech1 king of ,byblus1 i4 #ad ,ynglings1 a ,norse family1 descended from ,frey1 ii4 #ajj ,yombe1 a ,bantu tribe of ,northern ,rhodesia1 their sacrifice of first-fruits to the dead1 ii4 #aia ,youth restored by the witch ,medea1 i4 #ahj sq4 ,yucatan1 calendar of the ,indians of1 ii4 #bh n4 ,yukon ,river in ,alaska1 ii4 #ea ,yungman tribe of ,australia1 their belief as to the birth of children1 i4 #aja ,yuruks1 pastoral people of ,cilicia1 i4 #aej n4 #a ,zambesi1 the ,barotse of the1 ii4 #aic ,zas1 name of priest of ,corycian ,zeus1 i4 #aee ,zechariah1 on the mourning of or for ,hadadrimmon1 i4 #ae n4 #d2 on wounds of prophet1 #gd n4 #d ,zekar-baal1 king of ,byblus1 i4 #ad ,zend-,avesta1 on the ,fravashis1 ii4 #fg sq4 ,zenjirli in ,syria1 ,hittite sculptures at1 i4 #acd2 statue of horned god at1 #afc ,zer1 old ,egyptian king1 his true ,horus name ,khent1 ii4 #bj n4 #a1 #aed4 ,see ,khent ,zerka1 river in ,moab1 i4 #bae n4 #a ,zeus1 god of ,tarsus assimilated to1 i4 #aai1 #adc2 ,cilician deity assimilated to1 #add sqq41 #adh1 #aeb2 the flower of1 #ahf1 #ahg2 identified with ,attis1 #bhb2 castrates his father ,cronus1 #bhc2 the father of dew1 ii4 #acg2 the ,saviour of the ,city1 at ,magnesia on the ,maeander1 #bch ----1 ,corycian1 priests of1 i4 #ade1 #aee2 temple of1 #aee ---- and ,hecate at ,stratonicea in ,caria1 i4 #bgj n4 #b1 #bbg ----1 ,labrandeus1 the ,carian1 i4 #ahb ----1 ,olbian1 ruins of his temple at ,olba1 i4 #aea2 his cave or chasm1 #aeh sq42 his priest ,teucer1 #aei2 a god of fertility1 #aei sqq4 ----1 ,olybrian1 i4 #afg n4 #a ---- ,papas1 i4 #bha n4 #b ,zeus and ,typhon1 battle of1 i4 #aef sq41 #afj ,zimmern1 ,h41 on ,mylitta1 i4 #cg n4 #a ,zimri1 king of ,israel1 burns himself1 i4 #agd n4 #b1 #agf ,zion1 ,mount1 traditionally identified with ,mount ,moriah1 ii4 #bai n4 #a ,zoroastrian fire-worship in ,cappadocia1 i4 #aia ,zulu medicine-men or diviners1 i4 #gd n4 #d1 #ge2 their charm to fertilize fields1 ii4 #ajb sq4 ,zulus1 their belief in serpents as reincarnations of the dead1 i4 #hb1 #hd2 their observation of the moon1 ii4 #acd sq42 the worship of the dead among the1 #ahb sqq42 their sacrifice of a bull to prolong the life of the king1 #bbb ,,footnotes ,m#a ,osiris the ,egyptian counterpart of ,adonis and ,attis4 ,m#b ,the myth of ,osiris4 ,the ,pyramid ,texts4 #a ,see ,plutarch1 ,isis et ,osiris1 #ab-bj2 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia 7,turin1 #ahha-ahhd71 vol4 ii4 pp4 #fib sqq42 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum 7,tbingen1 ,n4,d471 pp4 #cfe-cfi2 id41 ,die gyptische ,religion#b 7,berlin1 #aiji71 pp4 #ch sqq42 ,a4 ,wiedemann1 ,die ,religion der alten gypter 7,mnster i4 ,w4 #ahij71 pp4 #aji sqq42 id41 ,religion of the ,ancient ,egyptians 7,london1 #ahig71 pp4 #bjg sqq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #agb sqq42 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians 7,london1 #aijd71 ii4 #abc sqq42 id41 ,osiris and the ,egyptian ,resurrection 7,london1 #aiaa71 i4 #a sqq4 #b ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt 7,london1 #aiab71 pp4 vii4 sq41 #gg sqq41 #hd sqq41 #ia sqq4 ,compare id41 ,history of the ,ancient ,egyptians 7,london1 #aijh71 p4 #fh2 ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 pp4 #aaf sq42 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection 7,london1 #aiaa71 i4 #ajj sqq4 ,the first series of the texts was discovered in #ahhj when ,mariette's workmen penetrated into the pyramid of ,king ,pepi the ,first4 ,till then it had been thought by modern scholars that the pyramids were destitute of inscriptions4 ,the first to edit the ,pyramid ,texts was ,sir ,gaston ,maspero4 ,m#c ,the ,pyramid ,texts intended to ensure the blissful immortality of ,egyptian kings4 #c ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt1 pp4 #ia sq4 ,among the earlier works referred to in the ,pyramid ,texts are 8the chapter of those who ascend0 and 8the chapter of those who raise themselves up0 7,j4 ,h4 ,breasted1 op4 cit4 p4 #he74 ,from their titles these works would seem to have recorded a belief in the resurrection and ascension of the dead4 ,m#d ,the story of ,osiris in the ,pyramid ,texts4 #d ,this has been done by ,professor ,j4 ,h4 ,breasted in his ,development of ,religion and ,thought in ,ancient ,egypt1 pp4 #ah sqq4 ,m#e ,osiris a son of the earth-god and the sky-goddess4 #e ,in ,plutarch1 ,isis et ,osiris1 #ab1 we must clearly read with ,scaliger and ,wyttenbach for the of the ,,mss4 #f ,herodotus1 ii4 #d1 with ,a4 ,wiedemann's note2 ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie 7,berlin1 #ahbe-ahbf71 i4 #id sqq42 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #dfh sq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #bjh sq4 #g ,the birth of the five deities on the five supplementary days is mentioned by ,diodorus ,siculus 7i4 #ac4 #d7 as well as by ,plutarch 7,isis et ,osiris1 #ab74 ,the memory of the five supplementary days seems to survive in the modern ,coptic calendar of ,egypt4 ,the days from the first to the sixth of ,amshir 7,february7 are called 8the days outside the year0 and they are deemed unlucky4 8,any child begotten during these days will infallibly be misshapen or abnormally tall or short4 ,this also applies to animals so that cattle and mares are not covered during these days2 moreover1 some say 7though others deny7 that neither sowing nor planting should be undertaken40 ,however1 these unlucky days are not the true intercalary days of the ,coptic calendar1 which occur in the second week of ,september at the end of the ,coptic year4 ,see ,c4 ,g4 ,seligmann1 8,ancient ,egyptian ,beliefs in ,modern ,egypt10 ,essays and ,studies presented to ,william ,ridgeway 7,cambridge1 #aiac71 p4 #def4 ,as to the unluckiness of intercalary days in general1 see ,the ,scapegoat1 pp4 #cci sqq4 ,m#f ,osiris introduces the cultivation of corn and of the vine4 ,his violent death4 ,isis searches for his body4 #h ,plutarch1 ,isis et ,osiris1 #ac2 ,diodorus ,siculus1 i4 #ad1 #ag1 #bj2 ,tibullus1 i4 #g4 #bi sqq4 #i ,plutarch1 ,isis et ,osiris1 #ac sq4 ,m#g ,she takes refuge in the papyrus swamps4 ,isis and her infant son ,horus4 #aj ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 p4 #cff2 id41 ,die gyptische ,religion#b 7,berlin1 #aiji71 p4 #dj2 ,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians 7,london1 #ahig71 pp4 #bac sq42 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 i4 #dhg sq41 ii4 #bjf-baa2 id41 ,osiris and the ,egyptian ,resurrection 7,london1 #aiaa71 i4 #ib-if1 ii4 #hd1 #bgd-bgf4 ,these incidents of the scorpions are not related by ,plutarch but are known to us from ,egyptian sources4 ,the barbarous legend of the begetting of ,horus by the dead ,osiris is told in unambiguous language in the ,pyramid ,texts1 and it is illustrated by a monument which represents the two sister goddesses hovering in the likeness of hawks over the god1 while ,hathor sits at his head and the ,frog-goddess ,heqet squats in the form of a huge frog at his feet4 ,see ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt1 p4 #bh1 with note #b2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #bhj4 ,harpocrates is in ,egyptian ,her-pe-khred1 8,horus the child0 7,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians1 p4 #bbc74 ,plutarch1 who appears to distinguish him from ,horus1 says that ,harpocrates was begotten by the dead ,osiris on ,isis1 and that he was born untimely and was weak in his lower limbs 7,isis et ,osiris1 #ai74 ,elsewhere he tells us that ,harpocrates 8was born1 incomplete and youthful1 about the winter solstice along with the early flowers and blossoms0 7,isis et ,osiris1 #fe74 ,m#h ,the body of ,osiris floats to ,byblus1 where it is recovered by ,isis4 ,the body of ,osiris dismembered by ,typhon1 and the pieces recovered by ,isis4 ,diodorus ,siculus on the burial of ,osiris4 #aa ,plutarch1 ,isis et ,osiris1 #h1 #ah4 #ab ,plutarch1 ,isis et ,osiris1 #ah4 #ac ,plutarch1 ,isis et ,osiris1 #ah4 ,compare ,hippolytus1 ,refutatio omnium haeresium1 v4 #g1 p4 #adb1 ed4 ,l4 ,duncker and ,f4 ,g4 ,schneidewin 7,gttingen1 #ahei74 #ad ,diodorus ,siculus1 i4 #ba4 #e-aa2 compare id41 iv4 #f4 #c2 ,strabo1 xvii4 #a4 #bc1 p4 #hjc4 ,m#i ,the various members of ,osiris treasured as relics in various parts of ,egypt4 #ae ,h4 ,brugsch1 8,das ,osiris-,mysterium von ,tentyra10 ,zeitschrift fr gyptische ,sprache und ,alterthumskunde1 xix4 7#ahha7 pp4 #gg sqq42 ,v4 ,loret1 8,les ftes d',osiris au mois de ,khoiak10 ,recueil de ,travaux relatifs la ,philologie et l',archologie gyptiennes et ,assyriennes1 iii4 7#ahhb7 pp4 #dc sqq42 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 pp4 #fig sqq42 ,a4 ,wiedemann1 ,herodots zweites ,buch 7,leipsic1 #ahij71 pp4 #ehd sqq42 id41 ,die ,religion der alten gypter1 p4 #aae2 id41 ,religion of the ,ancient ,egyptians1 pp4 #bae sqq42 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #cfg sq4 #af ,j4 ,rendel ,harris1 ,the ,annotators of the ,codex ,bezae 7,london1 #aija71 p4 #ajd1 note #b1 referring to ,dulaure4 ,m#aj ,osiris mourned by ,isis and ,nephthys4 #ag ,a4 ,erman1 ,die gyptische ,religion#b 7,berlin1 #aiji71 pp4 #ci sq42 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 ii4 #ei sqq4 #ah ,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians1 p4 #baa4 ,m#aa ,being brought to life again1 ,osiris reigns as king and judge of the dead in the other world4 ,the confession of the dead4 #ai ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #ci sq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #agf2 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #adj1 #bfb2 id41 ,osiris and the ,egyptian ,resurrection1 i4 #gj-ge1 #hj-hb4 ,on ,osiris as king of the dead see ,plutarch1 ,isis et ,osiris1 #gi4 #bj ,miss ,margaret ,a4 ,murray1 ,the ,osireion at ,abydos 7,london1 #aijd71 pp4 #h1 #ag1 #ah4 #ba ,on ,osiris as judge of the dead see ,a4 ,wiedemann1 ,die ,religion der alten gypter1 pp4 #aca sqq42 id41 ,religion of the ,ancient ,egyptians1 pp4 #bdh sqq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #ahg sqq42 ,e4 ,a4 ,wallis ,budge1 ,the ,book of the ,dead#b 7,london1 #aiji71 i4 pp4 liii4 sqq42 id41 ,the ,gods of the ,egyptians1 ii4 #ada sqq42 id41 ,osiris and the ,egyptian ,resurrection1 i4 #cje sqq42 ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #aaf sqq4 #bb ,the ,book of the ,dead1 ch4 cxxv4 7vol4 ii4 pp4 #cee sqq4 of ,budge's translation2 ,p4 ,pierret1 ,le ,livre des ,morts1 ,paris1 #ahhb1 pp4 #cfi sqq472 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 pp4 #ghh sqq42 ,a4 ,wiedemann1 ,die ,religion der alten gypter1 pp4 #acb-acd2 id41 ,religion of the ,ancient ,egyptians1 pp4 #bdi sqq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #ahh-aia2 ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #aag-aba2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #ccg sqq42 ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt1 pp4 #big sqq4 #bc ,a4 ,erman1 ,die gyptische ,religion1#b p4 #aba4 ,compare ,a4 ,wiedemann1 ,die ,religion der alten gypter1 pp4 #acd sq42 id41 ,religion of the ,ancient ,egyptians1 p4 #bec4 #bd ,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians1 p4 #bed2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #cje sqq42 ,g4 ,maspero1 op4 cit4 i4 #aid sq42 ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #aba sqq42 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #ig sq41 #ajj sqq42 ,e4 ,lefbure1 8,le ,paradis ,egyptien10 ,sphinx1 iii4 7,upsala1 #aijj7 pp4 #aia sqq4 ,m#ab ,the fate of the wicked4 #be ,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians1 p4 #bdi4 ,compare ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #aag1 #aba2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #cag1 #cbh4 ,m#ac ,in the resurrection of ,osiris the ,egyptians saw a pledge of their own immortality4 #bf ,g4 ,maspero1 8,le rituel du sacrifice funraire10 tudes de ,mythologie et d',archologie gyptiennes 7,paris1 #ahic-aiab71 i4 #bia sq4 #bg ,g4 ,maspero1 op4 cit4 pp4 #cjj-caf4 ,compare ,a4 ,wiedemann1 ,die ,religion der alten gypter1 pp4 #abc sqq42 id41 ,religion of the ,ancient ,egyptians1 pp4 #bcd sqq42 ,e4 ,a4 ,wallis ,budge1 ,the ,book of the ,dead#b 7,london1 #aiji71 i4 pp4 iiii4 sqq42 id41 ,the ,gods of the ,egyptians1 ii4 #abf1 #adj sq42 id41 ,osiris and the ,egyptian ,resurrection1 i4 #ff sqq41 #aja sq41 #agf1 #cje1 #cii sq42 ,a4 ,moret1 ,du ,caractre religieux de la ,royaut ,pharaonique 7,paris1 #aijb71 p4 #cab2 id41 ,kings and ,gods of ,egypt 7,new ,york and ,london1 #aiab71 pp4 #ia sqq42 id41 ,mystres gyptiens 7,paris1 #aiac71 pp4 #cg sqq4 8,in one of the ceremonies of the #8,opening of the ,mouth' the deceased was temporarily placed in a bull's skin1 which was probably that of one of the bulls which were offered up during the celebration of the service4 ,from this skin the deceased obtained further power1 and his emergence from it was the visible symbol of his resurrection and of his entrance into everlasting life with all the strength of ,osiris and ,horus0 7,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #djj74 ,m#ad ,every dead ,egyptian identified with ,osiris4 #bh ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 p4 #daf2 ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians1 pp4 #adi sq42 ,margaret ,a4 ,murray1 ,the ,osireion at ,abydos 7,london1 #aijd71 p4 #ca4 ,under the earlier dynasties only kings appear to have been identified with ,osiris4 #bi ,a4 ,moret1 ,mystres gyptiens 7,paris1 #aiac71 p4 #dj4 #cj ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #aaa-aac4 ,however1 in later times the body with which the dead came to life was believed to be a spiritual1 not a material body2 it was called shu4 ,see ,e4 ,a4 ,wallis ,budge1 ,the ,book of the ,dead1#b i4 pp4 lvii4 sqq42 id41 ,osiris and the ,egyptian ,resurrection1 ii4 #abc sq4 ,m#ae ,combat between ,set and ,horus1 the brother and the son of ,osiris1 for the crown of ,egypt4 #ca ,plutarch1 ,isis et ,osiris1 #ai and #ee2 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 p4 #cfh2 id41 ,die gyptische ,religion1#b pp4 #da sq42 ,a4 ,wiedemann1 ,die ,religion der alten gypter1 p4 #aad2 id41 ,religion of the ,ancient ,egyptians1 pp4 #bad sq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #agf-agh2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #fb sq41 #fd1 #hi sqq41 #cji sqq4 ,m#af ,the legend of their contest may be a reminiscence of dynastic struggles4 #cb ,the ,magic ,art and the ,evolution of ,kings1 ii4 #bij sqq4 ,m#ag ,osiris represented as a king in tradition and art4 ,the tomb of ,osiris at ,abydos4 #cc ,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians1 p4 #bag4 ,for details see ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #cj sqq4 #cd ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians 7,london1 #aijh71 p4 #fa2 id41 ,development of ,religion and ,thought in ,ancient ,egypt1 p4 #ch2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #cg1 #fg1 #ha1 #baj1 #bab1 #bad1 #bij1 ii4 #a1 #b1 #h-ac1 #hb-he2 ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #ba1 #bc1 #aaj2 ,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians1 p4 #bhi2 ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 pp4 #gj1 #if1 #ig4 ,it appears to be now generally held that the original seat of the worship of ,osiris was at ,busiris1 but that at ,abydos the god found a second home1 which in time eclipsed the old one in glory4 ,according to ,professors ,ed4 ,meyer and ,a4 ,erman1 the god whom ,osiris displaced at ,abydos was ,anubis4 #ce ,plutarch1 ,isis et ,osiris1 #bj2 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 p4 #dag2 ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians 7,london1 #aijh71 pp4 #adh sq42 ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 p4 #bji2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #fh sq41 ii4 #c4 ,m#ah ,the tombs of the old kings at ,abydos4 ,the tomb of ,king ,khent identified with the tomb of ,osiris4 ,the sculptured effigy of ,osiris4 ,the hawk the crest of the earliest dynasties4 #cf ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 p4 #abe4 #cg ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians1 pp4 #dc1 #ej sq4 ,the excavations were begun by ,e4 ,amlineau and continued by ,w4 ,m4 ,flinders ,petrie 7,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 p4 #aai74 ,see ,e4 ,amlineau1 ,le ,tombeau d',osiris 7,paris1 #ahii72 ,w4 ,m4 ,flinders ,petrie1 ,the ,royal ,tombs of the ,earliest ,dynasties1 ,part ii4 7,london1 #aija74 ,the excavations of the former have been criticized by ,sir ,gaston ,maspero 7tudes de ,mythologie et d',archologie gyptiennes1 vi4 7,paris1 #aiab7 pp4 #aec-ahb74 #ch ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 pp4 #aai1 #abd2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 ii4 #h4 ,the place is now known by the ,arabic name of ,umm al-,ka'b or 8,mother of ,pots0 on account of the large quantity of pottery that has been found there4 #ci ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 pp4 #aai1 #abe1 #abg1 #abh1 #abi1 #bji4 ,the king's ,horus name has sometimes been read ,zer1 but according to ,professor ,meyer 7op4 cit4 p4 #abh7 and ,dr4 ,budge 7,osiris and the ,egyptian ,resurrection1 ii4 #hc7 the true reading is ,khent 7,chent74 ,the king's personal name was perhaps ,ka 7,ed4 ,meyer1 op4 cit4 p4 #abh74 #dj ,e4 ,amlineau1 ,le ,tombeau d',osiris 7,paris1 #ahii71 pp4 #ajg-aae2 ,w4 ,m4 ,flinders ,petrie1 ,the ,royal ,tombs of the ,earliest ,dynasties1 ,part ii4 7,london1 #aija7 pp4 #h sq41 #af-ai1 with the frontispiece and plates lx4 lxi42 ,g4 ,maspero1 tudes de ,mythologie et d',archologie gyptiennes 7,paris1 #ahic-aiab71 vi4 #afg-agc2 ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians 7,london1 #aijh71 pp4 #ej sq41 #adh2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 ii4 #h-aj1 #ac1 #hc-he4 ,the tomb1 with its interesting contents1 was discovered and excavated by ,monsieur ,e4 ,amlineau4 ,the masses1 almost the mountains1 of broken pottery1 under which the tomb was found to be buried1 are probably remains of the vessels in which pious pilgrims presented their offerings at the shrine4 ,see ,e4 ,amlineau1 op4 cit4 pp4 #he sq42 ,j4 ,h4 ,breasted1 op4 cit4 pp4 #ea1 #adh4 ,the high ,white ,crown1 worn by ,osiris1 was the symbol of the king's dominion over ,upper ,egypt2 the flat ,red ,crown1 with a high backpiece and a projecting spiral1 was the symbol of his dominion over ,lower ,egypt4 ,on the monuments the king is sometimes represented wearing a combination of the ,white and the ,red ,crown to symbolize his sovereignty over both the ,south and the ,north4 ,white was the distinctive colour of ,upper1 as red was of ,lower1 ,egypt4 ,the treasury of ,upper ,egypt was called 8the ,white ,house02 the treasury of ,lower ,egypt was called 8the ,red ,house40 ,see ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 pp4 #ajc sq42 ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians 7,london1 #aijh71 pp4 #cd sq41 #cf1 #da4 #da ,a4 ,moret1 ,mystres gyptiens 7,paris1 #aiac71 pp4 #aei-afb1 with plate iii4 ,compare ,victor ,loret1 8,l'gypte au temps du totmisme10 ,confrences faites au ,muse ,guimet1 ,bibliothque de ,vulgarisation1 xix4 7,paris1 #aijf7 pp4 #agi-ahf4 ,both these writers regard the hawk as the totem of the royal clan4 ,this view is rejected by ,prof4 ,ed4 ,meyer1 who1 however1 holds that ,horus1 whose emblem was the hawk1 was the oldest national god of ,egypt 7,geschichte des ,altertums1#b i4 #b4 pp4 #ajb-ajf74 ,he prefers to suppose that the hawk1 or rather the falcon1 was the emblem of a god of light because the bird flies high in the sky 7op4 cit4 p4 #gc2 according to him the bird is not the sparrow-hawk but the falcon1 ib4 p4 #ge74 ,a similar view is adopted by ,professor ,a4 ,wiedemann 7,religion of the ,ancient ,egyptians1 p4 #bf74 ,compare ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #aj1 #aa4 ,the native ,egyptian name of ,hawk-town was ,nechen1 in ,greek it was ,hieraconpolis 7,ed4 ,meyer1 op4 cit4 p4 #ajc74 ,hawks were worshipped by the inhabitants 7,strabo1 xvii4 #a4 #dg1 p4 #hag74 #db ,according to the legend the four sons of ,horus were set by ,anubis to protect the burial of ,osiris4 ,they washed his dead body1 they mourned over him1 and they opened his cold lips with their fingers4 ,but they disappeared1 for ,isis had caused them to grow out of a lotus flower in a pool of water4 ,in that position they are sometimes represented in ,egyptian art before the seated effigy of ,osiris4 ,see ,a4 ,erman1 ,die gyptische ,religion1#b p4 #dc2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #dj1 #da1 #cbg4 ,m#ai ,the association of ,osiris with ,byblus4 #dc ,see above1 pp4 #i sq4 #dd ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #af sq4 #de ,cyril of ,alexandria1 ,in ,isaiam1 lib4 ii4 ,tomus iii4 7,migne's ,patrologia ,graeca1 lxx4 #dda74 ,m#bj ,the date of a festival sometimes furnishes a clue to the nature of the god4 ,m#ba ,the year of the ,egyptian calendar a vague or movable one4 #df ,as to the ,egyptian calendar see ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie 7,berlin1 #ahbe-ahbf71 i4 #ic sqq42 ,sir ,j4 ,g4 ,wilkinson1 ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahgh71 ii4 #cfh sqq42 ,r4 ,lepsius1 ,die ,chronologie der ,aegypter1 i4 7,berlin1 #ahdi7 pp4 #abe sqq42 ,h4 ,brugsch1 ,die gyptologie 7,leipsic1 #ahia71 pp4 #cdg-cff2 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #dfh sq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #bjg-baj2 ,ed4 ,meyer1 8,aegyptische ,chronologie10 ,abhandlungen der knigl4 ,preuss4 ,akademie der ,wissenschaften1 #aijd1 pp4 #b sqq42 id41 8,nachtrge zur gyptischen ,chronologie10 ,abhandlungen der knigl4 ,preuss4 ,akademie der ,wissenschaften1 #aijg1 pp4 #c sqq42 id41 ,geschichte des ,altertums1#b i4 #b4 pp4 #bh sqq41 #ih sqq42 ,f4 ,k4 ,ginzel1 ,handbuch der mathematischen und technischen ,chronologie1 i4 7,leipsic1 #aijf7 pp4 #aej sqq4 #dg ,herodotus1 ii4 #d1 with ,a4 ,wiedemann's note2 ,geminus1 ,elementa ,astronomiae1 #h1 p4 #ajf1 ed4 ,c4 ,manitius 7,leipsic1 #ahih72 ,censorinus1 ,de die natali1 xviii4 #aj4 #dh ,geminus1 ,elementa ,astronomiae1 #h1 pp4 #ajf sqq41 ed4 ,c4 ,manitius4 ,m#bb ,thus the official calendar was divorced from the natural calendar1 which is marked by the course of the seasons4 #di ,diodorus ,siculus1 i4 #ej4 #b2 ,strabo1 xvii4 i4 #df1 p4 #haf4 ,according to ,h4 ,brugsch 7,die gyptologie1 pp4 #cdi sq471 the ,egyptians would seem to have denoted the movable year of the calendar and the fixed year of the sun by different written symbols4 ,for more evidence that they were acquainted with a four years' period1 corrected by intercalation1 see ,r4 ,lepsius1 ,chronologie der ,aegypter1 i4 #adi sqq4 #ej ,geminus1 ,elementa ,astronomiae1 #h1 p4 #ajf1 ed4 ,c4 ,manitius4 ,the same writer further 7p4 #ajh7 describes as a popular ,greek error the opinion that the ,egyptian festival of ,isis coincided with the winter solstice4 ,in his day1 he tells us1 the two events were separated by an interval of a full month1 though they had coincided a hundred and twenty years before the time he was writing4 #ea ,scholia in ,caesaris ,germanici ,aratea1 p4 #dji1 ed4 ,fr4 ,eyssenhardt1 in his edition of ,martianus ,capella 7,leipsic1 #ahff74 ,m#bc ,attempt of ,ptolemy ,,iii4 to reform the ,egyptian calendar by intercalation4 #eb ,copies of the decree in hieroglyphic1 demotic1 and ,greek have been found inscribed on stones in ,egypt4 ,see ,ch4 ,michel1 ,recueil d',inscriptions ,grecques 7,brussels1 #aijj71 pp4 #dae sqq41 ,no4 #eea2 ,w4 ,dittenberger1 ,orientis ,graeci ,inscriptiones ,selectae 7,leipsic1 #aijc-aije71 vol4 i4 pp4 #ia sqq41 ,no4 #ef2 ,j4 ,p4 ,mahaffy1 ,the ,empire of the ,ptolemies 7,london1 #ahie71 pp4 #bje sqq41 #bbf sqq4 ,the star mentioned in the decree is the ,dog-star 7,sirius74 ,see below1 pp4 #cd sqq4 #ec ,w4 ,dittenberger1 ,orientis ,graeci ,inscriptiones ,selectae1 vol4 i4 pp4 #adj sqq41 ,no4 #ij1 with note #be of the editor4 ,m#bd ,institution of the fixed ,alexandrian year by the ,romans4 #ed ,on the ,alexandrian year see ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #adj sqq4 ,that admirable chronologer argued 7pp4 #aec-afa7 that the innovation was introduced not1 as had been commonly supposed1 in #be ,b4,c41 but in #cj ,b4,c41 the year in which ,augustus defeated ,mark ,antony under the walls of ,alexandria and captured the city4 ,however1 the question seems to be still unsettled4 ,see ,f4 ,k4 ,ginzel1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #bbf sqq41 who thinks it probable that the change was made in #bf ,b4,c4 ,for the purposes of this study the precise date of the introduction of the ,alexandrian year is not material4 #ee ,in demotic the fixed ,alexandrian year is called 8the year of the ,ionians10 while the old movable year is styled 8the year of the ,egyptians40 ,documents have been found which are dated by the day and the month of both years4 ,see ,h4 ,brugsch1 ,die gyptologie1 pp4 #ced sq4 #ef ,l4 ,ideler1 op4 cit4 i4 #adi-aeb4 ,macrobius thought that the ,egyptians had always employed a solar year of #cfe- days 7,saturn4 i4 #ab4 #b1 i4 #ad4 #c74 ,the ancient calendar of the ,mexicans resembled that of the ,egyptians except that it was divided into eighteen months of twenty days each 7instead of twelve months of thirty days each71 with five supplementary days added at the end of the year4 ,these supplementary days 7nemontemi7 were deemed unlucky3 nothing was done on them3 they were dedicated to no deity2 and persons born on them were considered unfortunate4 ,see ,b4 de ,sahagun1 ,histoire gnrale des choses de la ,nouvelle-,espagne1 traduite par ,d4 ,jourdanet et ,r4 ,simeon 7,paris1 #ahhj71 pp4 #ej1 #afd2 ,f4 ,s4 ,clavigero1 ,history of ,mexico 7,london1 #ahjg71 i4 #bij4 ,unlike the ,egyptian calendar1 however1 the ,mexican appears to have been regularly corrected by intercalation so as to bring it into harmony with the solar year4 ,but as to the mode of intercalation our authorities differ4 ,according to the positive statement of ,sahagun1 one of the earliest and best authorities1 the ,mexicans corrected the deficiency of their year by intercalating one day in every fourth year1 which is precisely the correction adopted in the ,alexandrian and the ,julian calendar4 ,see ,b4 de ,sahagun1 op4 cit4 pp4 #bhf sq41 where he expressly asserts the falsehood of the view that the bissextile year was unknown to the ,mexicans4 ,this weighty statement is confirmed by the practice of the ,indians of ,yucatan4 ,like the ,aztecs1 they reckoned a year to consist of #cfj days divided into #ah months of #bj days each1 with #e days added so as to make a total of #cfe days1 but every fourth year they intercalated a day so as to make a total of #cff days4 ,see ,diego de ,landa1 ,relation des choses de ,yucatan 7,paris1 #ahfd71 pp4 #bjb sqq4 ,on the other hand the historian ,clavigero1 who lived in the eighteenth century1 but used earlier authorities1 tells us that the ,mexicans 8did not interpose a day every four years1 but thirteen days 7making use here even of this favourite number7 every fifty-two years2 which produces the same regulation of time0 7,history of ,mexico1 ,second ,edition1 ,london1 #ahjg1 vol4 i4 p4 #bic74 ,however1 the view that the ,mexicans corrected their year by intercalation is rejected by ,professor ,e4 ,seler4 ,see his 8,mexican ,chronology10 in ,bulletin #bh of the ,bureau of ,american ,ethnology 7,washington1 #aijd71 pp4 #ac sqq42 and on the other side ,miss ,zelia ,nuttall1 8,the ,periodical ,adjustments of the ,ancient ,mexican ,calendar10 ,american ,anthropologist1 ,n4,s4 vi4 7#aijd7 pp4 #dhf-ejj4 ,m#be ,in ,egypt the operations of husbandry are dependent on the annual rise and fall of the ,nile4 #eg ,herodotus1 ii4 #cf1 with ,a4 ,wiedemann's note2 ,diodorus ,siculus1 i4 #ad-a1 i4 #ag4 #a2 ,pliny1 ,nat4 ,hist4 v4 #eg sq41 xviii4 #fj2 ,sir ,j4 ,gardiner ,wilkinson1 ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahgh71 ii4 #cih1 #cii1 #dah1 #dbf sq42 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #egg sqq42 ,a4 de ,candolle1 ,origin of ,cultivated ,plants 7,london1 #ahhd71 pp4 #ced sq41 #cfi1 #cha2 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #ff4 #eh ,herodotus1 ii4 #ad2 ,diodorus ,siculus1 i4 #cf2 ,strabo1 xvii4 #a4 #c1 pp4 #ghf-ghh2 ,pliny1 ,nat4 ,hist4 xviii4 #afg-agj2 ,seneca1 ,natur4 ,quaest4 iv4 #b4 #a-aj2 ,e4 ,w4 ,lane1 ,manners and ,customs of the ,modern ,egyptians 7,paisley and ,london1 #ahie71 pp4 #ag sq41 #die sqq42 ,a4 ,erman1 op4 cit4 pp4 #ba-be2 ,g4 ,maspero1 op4 cit4 i4 #bb sqq4 ,however1 since the ,suez ,canal was cut1 rain has been commoner in ,lower ,egypt 7,a4 ,h4 ,sayce on ,herodotus1 ii4 #ad74 #ei ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #bb-bf2 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 p4 #bc4 ,according to ,lane 7op4 cit4 pp4 #ag sq47 the ,nile rises in ,egypt about the summer solstice 7,june #ba7 and reaches its greatest height by the autumnal equinox 7,september #bb74 ,this agrees exactly with the statement of ,diodorus ,siculus 7i4 #cf4 #b74 ,herodotus says 7ii4 #ai7 that the rise of the river lasted for a hundred days from the summer solstice4 ,compare ,pliny1 ,nat4 ,hist4 v4 #eg1 xviii4 #afg2 ,seneca1 ,nat4 ,quaest4 iv4 #b4 #a4 ,according to ,prof4 ,ginzel the ,nile does not rise in ,egypt till the last week of ,june 7,handbuch der mathematischen und technischen ,chronologie1 i4 #aed74 ,for ancient descriptions of ,egypt in time of flood see ,herodotus1 ii4 #ig2 ,diodorus ,siculus1 i4 #cf4 #h sq42 ,strabo1 xvii4 #a4 #d1 p4 #ghh2 ,aelian1 ,de natura animalium1 x4 #dc2 ,achilles ,tatius1 iv4 #ab2 ,seneca1 ,natur4 ,quaest4 iv4 #b4 #h and #aa4 ,m#bf ,irrigation1 sowing1 and harvest in ,egypt4 #fj ,sir ,j4 ,gardiner ,wilkinson1 ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahgh71 ii4 #cfe sq42 ,e4 ,w4 ,lane1 ,manners and ,customs of the ,modern ,egyptians 7,paisley and ,london1 #ahie71 pp4 #dih sqq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #bc sq41 #fi4 ,the last-mentioned writer says 7p4 #bd7 that the dams are commonly cut between the first and sixteenth of ,july1 but apparently he means ,august4 #fa ,sir ,j4 ,d4 ,wilkinson1 op4 cit4 ii4 #cih sq42 ,prof4 ,w4 ,m4 ,flinders ,petrie1 cited above1 vol4 i4 p4 #bca1 note #c4 ,according to ,pliny 7,nat4 ,hist4 xviii4 #fj7 barley was reaped in ,egypt in the sixth month from sowing1 and wheat in the seventh month4 ,diodorus ,siculus1 on the other hand1 says 7i4 #cf4 #d7 that the corn was reaped after four or five months4 ,perhaps ,pliny refers to ,lower1 and ,diodorus to ,upper ,egypt4 ,elsewhere ,pliny affirms 7,nat4 ,hist4 xviii4 #afi7 that the corn was sown at the beginning of ,november1 and that the reaping began at the end of ,march and was completed in ,may4 ,this certainly applies better to ,lower than to ,upper ,egypt4 ,m#bg ,the events of the agricultural year were probably celebrated with religious rites4 ,m#bh ,mourning for ,osiris at midsummer when the ,nile begins to rise4 #fb ,pausanias1 x4 #cb4 #ah4 #fc ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 ii4 #bgh4 #fd ,n4 ,adriani en ,alb4 ,c4 ,kruijt1 ,de ,bare'e-sprekende ,toradjas van ,midden-,celebes 7,batavia1 #aiab71 i4 #bgc4 ,the more civilized ,indians of tropical ,america1 who practised agriculture and had developed a barbaric art1 appear to have commonly represented the rain-god in human form with tears streaming down from his eyes4 ,see ,t4 ,a4 ,joyce1 8,the ,weeping ,god10 ,essays and ,studies presented to ,william ,ridgeway 7,cambridge1 #aiac71 pp4 #cfe-cgd4 #fe ,this we learn from inscriptions at ,silsilis4 ,see ,a4 ,moret1 ,mystres gyptiens 7,paris1 #aiac71 p4 #ahj4 #ff ,e4 ,w4 ,lane1 ,manners and ,customs of the ,modern ,egyptians 7,paisley and ,london1 #ahie71 ch4 xxvi4 pp4 #die sq4 ,m#bi ,sirius regarded as the star of ,isis4 ,the rising of ,sirius marked the beginning of the sacred ,egyptian year4 ,the observation of the gradual displacement of ,sirius in the calendar led to the determination of the true length of the solar year4 #fg ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #abd sqq42 ,r4 ,lepsius1 ,die ,chronologie der ,aegypter1 i4 #afh sq42 ,f4 ,k4 ,ginzel1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #aij sq42 ,ed4 ,meyer1 8,nachtrge zur gyptischen ,chronologie10 ,abhandlungen der knigl4 ,preuss4 ,akademie der ,wissenschaften1 #aijg 7,berlin1 #aijh71 pp4 #aa sq42 id41 ,geschichte des ,altertums1#b i4 #bh sq41 #ii sqq4 ,the coincidence of the rising of ,sirius with the swelling of the ,nile is mentioned by ,tibullus 7i4 #g4 #ba sq47 and ,aelian 7,de natura animalium1 x4 #de74 ,in later times1 as a consequence of the precession of the equinoxes1 the rising of ,sirius gradually diverged from the summer solstice1 falling later and later in the solar year4 ,in the sixteenth and fifteenth century ,b4,c4 ,sirius rose seventeen days after the summer solstice1 and at the date of the ,canopic decree 7#bch ,b4,c47 it rose a whole month after the first swelling of the ,nile4 ,see ,l4 ,ideler1 op4 cit4 i4 #acj2 ,f4 ,k4 ,ginzel1 op4 cit4 i4 #aij2 ,ed4 ,meyer1 8,nachtrge zur gyptischen ,chronologie10 pp4 #aa sq4 ,according to ,censorinus 7,de die natali1 xxi4 #aj71 ,sirius regularly rose in ,egypt on the twentieth of ,july 7,julian calendar72 and this was true of latitude #cj in ,egypt 7the latitude nearly of ,heliopolis and ,memphis7 for about three thousand years of ,egyptian history4 ,see ,l4 ,ideler1 op4 cit4 i4 #abh-acj4 ,but the date of the rising of the star is not the same throughout ,egypt2 it varies with the latitude1 and the variation within the limits of ,egypt amounts to seven days or more4 ,roughly speaking1 ,sirius rises nearly a whole day earlier for each degree of latitude you go south4 ,thus1 whereas near ,alexandria in the north ,sirius does not rise till the twenty-second of ,july1 at ,syene in the south it rises on the sixteenth of ,july4 ,see ,r4 ,lepsius1 op4 cit4 i4 #afh sq42 ,f4 ,k4 ,ginzel1 op4 cit4 i4 #ahb sq4 ,now it is to be remembered that the rising of the ,nile1 as well as the rising of ,sirius1 is observed earlier and earlier the further south you go4 ,the coincident variation of the two phenomena could hardly fail to confirm the ,egyptians in their belief of a natural or supernatural connexion between them4 #fh ,diodorus ,siculus1 i4 #bg4 #d2 ,plutarch1 ,isis et ,osiris1 #ba1 #bb1 #ch1 #fa2 ,porphyry1 ,de antro nympharum1 #bd2 ,scholiast on ,apollonius ,rhodius1 ii4 #eag2 ,canopic decree1 lines #cf sq41 in ,w4 ,dittenberger's ,orientis ,graeci ,inscriptiones ,selectae1 vol4 i4 p4 #ajb1 ,no4 #ef 7lines #bh sq4 in ,ch4 ,michel's ,recueil d',inscriptions ,grecques1 p4 #dag1 ,no4 #eea72 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 pp4 #hbe sq4 ,on the ceiling of the ,memnonium at ,thebes the heliacal rising of ,sirius is represented under the form and name of ,isis 7,sir ,j4 ,g4 ,wilkinson1 ,manners and ,customs of the ,ancient ,egyptians1 ,london1 #ahgh1 iii4 #ajb74 #fi ,porphyry and the ,canopic decree1 ll4cc42 ,censorinus1 ,de die natali1 xviii4 #aj1 xxi4 #aj4 ,in inscriptions on the temple at ,syene1 the modern ,assuan1 ,isis is called 8the mistress of the beginning of the year10 the goddess 8who revolves about the world1 near to the constellation of ,orion1 who rises in the eastern sky and passes to the west perpetually0 7,r4 ,v4 ,lanzone1 op4 cit4 p4 #hbf74 ,according to some1 the festival of the rising of ,sirius and the beginning of the sacred year was held on the nineteenth1 not the twentieth of ,july4 ,see ,ed4 ,meyer1 8gyptische ,chronologie10 ,abhandlungen der knigl4 ,preuss4 ,akademie der ,wissenschaften1 #aijd1 pp4 #bb sqq42 id41 8,nachtrge zur gyptischen ,chronologie10 ,abhandlungen der knigl4 ,preuss4 ,akademie der ,wissenschaften1 #aijg1 pp4 #g sqq42 id41 ,geschichte des ,altertums1#b i4 #b4 pp4 #bh sqq41 #ih sqq4 #gj ,eudoxi ars astronomica1 qualis in charta ,aegyptiaca superest1 ed4 ,f4 ,blass 7,kiliae1 #ahhg71 p4 #ad1 1 4 ,this statement of ,eudoxus or of one of his pupils is important1 since it definitely proves that1 besides the shifting festivals of the shifting official year1 the ,egyptians celebrated other festivals1 which were dated by direct observation of natural phenomena1 namely1 the annual inundation1 the rise of ,sirius1 and the phases of the moon4 ,the same distinction of the fixed from the movable festivals is indicated in one of the ,hibeh papyri1 but the passage is unfortunately mutilated4 ,see ,the ,hibeh ,papyri1 part i41 edited by ,b4 ,p4 ,grenfell and ,a4 ,s4 ,hunt 7,london1 #aijf71 pp4 #ade1 #aea 7pointed out to me by my friend ,mr4 ,w4 ,wyse74 ,the annual festival in honour of ,ptolemy and ,berenice was fixed on the day of the rising of ,sirius4 ,see the ,canopic decree1 in ,w4 ,dittenberger's ,orientis ,graeci ,inscriptiones ,selectae1 ,no4 #ef 7vol4 i4 pp4 #ajb sq474 ,the rise of ,sirius was carefully observed by the islanders of ,ceos1 in the ,aegean4 ,they watched for it with arms in their hands and sacrificed on the mountains to the star1 drawing from its aspect omens of the salubrity or unhealthiness of the coming year4 ,the sacrifice was believed to secure the advent of the cool ,north winds 7the ,etesian winds as the ,greeks call them71 which regularly begin to blow about this time of the year1 and mitigate the oppressive heat of summer in the ,aegean4 ,see ,apollonius ,rhodius1 ,argon4 ii4 #eaf-ebg1 with the notes of the ,scholiast on vv4 #dih1 #ebf2 ,theophrastus1 ,de ventis1 ii4 #ad2 ,clement of ,alexandria1 ,strom4 vi4 #c4 #bi1 p4 #gec1 ed4 ,potter2 ,nonnus1 ,dionys4 v4 #bfi-bgi2 ,hyginus1 ,astronomica1 ii4 #d2 ,cicero1 ,de divinatione1 i4 #eg4 #acj2 ,m4 ,p4 ,nilsson1 ,griechische ,feste 7,leipsic1 #aijf71 pp4 #f-h2 ,c4 ,neumann und ,j4 ,partsch1 ,physikalische ,geographie von ,griechenland 7,breslau1 #ahhe71 pp4 #if sqq4 ,on the top of ,mount ,pelion in ,thessaly there was a sanctuary of ,zeus1 where sacrifices were offered at the rising of ,sirius1 in the height of the summer1 by men of rank1 who were chosen by the priest and wore fresh sheep-skins4 ,see ,dicaearchus1 8,descriptio ,graeciae10 ,geographi ,graeci ,minores1 ed4 ,c4 ,mller1 i4 #ajg2 ,historicorum ,graecorum ,fragmenta1 ed4 ,c4 ,mller1 ii4 #bfb4 #ga ,above1 pp4 #bd sq4 #gb ,we know from ,censorinus 7,de die natali1 xxi4 #aj7 that the first of ,thoth coincided with the heliacal rising of ,sirius on ,july #bj 7,julian calendar7 in the year #aci ,a4,d4 ,hence reckoning backwards by ,sothic periods of #adfj solar years we may infer that ,sirius rose on ,july #bjth 7,julian calendar7 in the years #acba ,b4,c41 #bgha ,b4,c41 and #dbda ,b4,c42 and accordingly that the civil or vague ,egyptian year of #cfe days was instituted in one of these years4 ,in favour of supposing that it was instituted either in #bgha ,b4,c4 or #dbda ,b4,c41 it may be said that in both these years the rising of ,sirius nearly coincided with the summer solstice and the rising of the ,nile2 whereas in the year #acba ,b4,c4 the summer solstice1 and with it the rising of the ,nile1 fell nineteen days before the rising of ,sirius and the first of ,thoth4 ,now when we consider the close causal connexion which the ,egyptians traced between the rising of ,sirius and the rising of the ,nile1 it seems probable that they started the new calendar on the first of ,thoth in a year in which the two natural phenomena coincided rather than in one in which they diverged from each other by nineteen days4 ,prof4 ,ed4 ,meyer decides in favour of the year #dbda ,b4,c4 as the date of the introduction of the ,egyptian calendar on the ground that the calendar was already well known in the ,old ,kingdom4 ,see ,l4 ,ideler1 op4 cit4 i4 #abe sqq42 ,f4 ,k4 ,ginzel1 op4 cit4 i4 #aib sqq42 ,ed4 ,meyer1 8,nachtrge zur gyptischen ,chronologie10 ,abhandlungen der knigl4 ,preuss4 ,akademie der ,wissenschaften1 #aijg 7,berlin1 #aijh71 pp4 #aa sq42 id41 ,geschichte des ,altertums1#b i4 #b4 pp4 #bh sqq41 #ih sqq4 ,when the fixed ,alexandrian year was introduced in #cj ,b4,c4 7see above1 pp4 #bg sq47 the first of ,thoth fell on ,august #bi1 which accordingly was thenceforth reckoned the first day of the year in the ,alexandrian calendar4 ,see ,l4 ,ideler1 op4 cit4 i4 #aec sqq4 ,the period of #adfj solar or #adfa movable ,egyptian years was variously called a ,sothic period 7,clement of ,alexandria1 ,strom4 i4 #ba4 #acf1 p4 #dja ed4 ,potter71 a ,canicular year 7from ,canicula1 8the ,dog-star10 that is1 ,sirius71 a heliacal year1 and a year of ,god 7,censorinus1 ,de die natali1 xviii4 #aj74 ,but there is no evidence or probability that the period was recognized by the ,egyptian astronomers who instituted the movable year of #cfe days4 ,rather1 as ,ideler pointed out 7op4 cit4 i4 #acb71 it must have been a later discovery based on continued observations of the heliacal rising of ,sirius and of its gradual displacement through the whole length of the official calendar4 ,brugsch1 indeed1 went so far as to suppose that the period was a discovery of astronomers of the second century ,a4,d41 to which they were led by the coincidence of the first of ,thoth with the heliacal rising of ,sirius in #aci ,a4,d4 7,die gyptologie1 p4 #ceg74 ,but the discovery1 based as it is on a very simple calculation 7#cfe #d #adfj71 could hardly fail to be made as soon as astronomers estimated the length of the solar year at #cfe- days1 and that they did so at least as early as #bch ,b4,c4 is proved conclusively by the ,canopic decree4 ,see above1 pp4 #be sq41 #bg4 ,as to the ,sothic period see further ,r4 ,lepsius1 ,die ,chronologie der ,aegypter1 i4 #afe sqq42 ,f4 ,k4 ,ginzel1 op4 cit4 i4 #ahg sqq4 ,for the convenience of the reader ,i subjoin a table of the ,egyptian months1 with their dates1 as these fell1 7#a7 in a year when the first of ,thoth coincided with ,july #bj of the ,julian calendar1 and 7#b7 in the fixed ,alexandrian year4 ,egyptian ,months1 ,sothic ,year beginning ,july #bj1 ,alexandrian ,year4 #a ,thoth1 #bj ,july1 #bi ,august #a ,phaophi1 #ai ,august1 #bh ,september #a ,atbyr1 #ah ,september1 #bh ,october #a ,khoiak1 #ah ,october1 #bg ,november #a ,tybi1 #ag ,november1 #bg ,december #a ,mechir1 #ag ,december1 #bf ,january #a ,phamenoth1 #af ,january1 #be ,february #a ,pharmuthi1 #ae ,february1 #bg ,march #a ,pachon1 #ag ,march1 #bf ,april #a ,payni1 #af ,april1 #bf ,may #a ,epiphi1 #af ,may1 #be ,june #a ,mesori1 #ae ,june1 #be ,july #a ,supplementary1 #ae ,july1 #bd ,august ,see ,l4 ,ideler1 op4 cit4 i4 #adc sq42 ,f4 ,k4 ,ginzel1 op4 cit4 i4 #bjj4 #gc ,the ,canopic decree 7above1 p4 #bg7 suffices to prove that the ,egyptian astronomers1 long before ,caesar's time1 were well acquainted with the approximately exact length of the solar year1 although they did not use their knowledge to correct the calendar except for a short time in the reign of ,ptolemy ,euergetes4 ,with regard to ,caesar's debt to the ,egyptian astronomers see ,dio ,cassius1 xliii4 #bf2 ,macrobius1 ,saturn1 i4 #ad4 #c1 i4 #af4 #ci2 ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #aff sqq4 ,m#cj ,ceremonies observed in ,egypt at the cutting of the dams early in ,august4 ,the ,bride of the ,nile4 ,sacrifices offered by savages at the cutting of dams4 #gd ,e4 ,w4 ,lane1 ,manners and ,customs of the ,modern ,egyptians 7,paisley and ,london1 #ahie71 ch4 xxvi4 pp4 #dii sq4 #ge ,bruno ,gutmann1 8,feldbausitten und ,wachstumsbruche der ,wadschagga10 ,zeitschrift fr ,ethnologie1 xlv4 7#aiac7 pp4 #dhd sq4 #gf ,hon4 ,k4 ,r4 ,dundas1 8,notes on the tribes inhabiting the ,baringo ,district1 ,east ,africa ,protectorate10 ,journal of the ,royal ,anthropological ,institute1 xl4 7#aiaj7 p4 #ed4 ,m#ca ,modern ,egyptian ceremony at the cutting of the dams4 #gg ,e4 ,w4 ,lane1 op4 cit4 pp4 #ejj-ejd2 ,sir ,auckland ,colvin1 ,the ,making of ,modern ,egypt 7,london1 #aijf71 pp4 #bgh sq4 ,according to the latter writer1 a dressed dummy was thrown into the river at each cutting of the dam4 #gh ,seneca1 ,naturales ,quaestiones1 iv4 #b4 #g4 ,the cutting of the dams is mentioned by ,diodorus ,siculus 7i4 #cf4 #c71 and the festival on that occasion 7 7 is noticed by ,eudoxus 7or one of his pupils7 in a passage which has already been quoted4 ,see above1 p4 #ce1 note #b4 #gi ,sir ,auckland ,colvin1 l4c4 ,m#cb ,the sowing of the seed in ,november4 ,plutarch on the mournful character of the rites of sowing4 ,the sadness of autumn4 #hj 4 ,plutarch derives the name from 1 8pain10 8grief40 ,but the etymology is uncertain4 ,it has lately been proposed to derive the epithet from 1 8nourishment40 ,see ,m4 ,p4 ,nilsson1 ,griechische ,feste 7,leipsic1 #aijf71 p4 #cbf4 ,as to the vaults 77 of ,demeter see ,pausanias1 ix4 #h4 #a2 ,scholiast on ,lucian1 ,dial4 ,meretr4 ii4 pp4 #bge sq41 ed4 ,h4 ,rabe 7,leipsic1 #aijf74 #ha ,in antiquity the ,pleiades set at dawn about the end of ,october or early in ,november4 ,see ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #bdb2 ,aug4 ,mommsen1 ,chronologie 7,leipsic1 #ahhc71 pp4 #af1 #bg2 ,g4 ,f4 ,unger1 8,zeitrechnung der ,griechen und ,rmer10 in ,iwan ,mller's ,handbuch der klassischen ,altertumswissenschaft1 i4#a 7,nrdlingen1 #ahhf7 pp4 #eeh1 #ehe4 #hb 4 #hc ,plutarch1 ,isis et ,osiris1 #fi-ga4 ,with the sleep of the ,phrygian gods we may compare the sleep of ,vishnu4 ,the toils and anxieties of the ,indian farmer 8are continuous1 and his only period of comparative rest is in the heavy rain time1 when1 as he says1 the god ,vishnu goes to sleep1 and does not wake till ,october is well advanced and the time has come to begin cutting and crushing the sugar-cane and boiling down the juice0 7,w4 ,crooke1 ,natives of ,northern ,india1 ,london1 #aijg1 p4 #aei74 ,m#cc ,plutarch's view that the worship of the fruits of the earth sprang from a verbal misunderstanding4 #hd ,plutarch1 ,isis et ,osiris1 #gg4 ,m#cd ,his theory is an inversion of the truth3 for fetishism is the antecedent1 not the corruption1 of theism4 ,lamentations of the savage for the animals and plants which he kills and eats4 ,m#ce ,respect shown by savages for the fruits and the animals which they eat4 #he ,spirits of the ,corn and of the ,wild1 ii4 #bjd sqq4 #hf ,c4 ,hill ,tout1 8,report on the ,ethnology of the ,stlatlum ,indians of ,british ,columbia10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 pp4 #adj sq4 ,m#cf ,thus the lamentations of the sower become intelligible4 #hg ,psalm cxxvi4 #e sq4 ,firmicus ,maternus asks the ,egyptians 7,de errore profanarum religionum1 ii4 #g71 8,cur plangitis fruges terrae et crescentia lugetis semina80 ,m#cg ,lamentations of the ,egyptian corn-reapers4 #hh ,as to the ,egyptian modes of reaping and threshing see ,sir ,j4 ,gardiner ,wilkinson1 ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahgh71 ii4 #dai sqq42 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #egb sqq4 #hi ,diodorus ,siculus1 i4 #ad4 #b4 #ij ,herodotus1 ii4 #gi2 ,julius ,pollux1 iv4 #ed2 ,pausanias1 ix4 #bi4 #g2 ,athenaeus1 xiv4 #aa sq41 pp4 #fah-fbj4 ,as to these songs see ,spirits of the ,corn and of the ,wild1 i4 #bad sqq4 #ia ,h4 ,brugsch1 ,adonisklage und ,linoslied 7,berlin1 #aheb71 p4 #bd1 corrected by ,a4 ,wiedemann1 ,herodots zweites ,buch1 p4 #ccf4 ,as to the lamentations for ,osiris see above1 p4 #ab4 ,m#ch ,similar ceremonies observed by the ,cherokee ,indians in the cultivation of the corn4 ,the ,old ,woman of the corn and the laments for her death4 #ib ,j4 ,mooney1 8,myths of the ,cherokee10 ,nineteenth ,annual ,report of the ,bureau of ,american ,ethnology 7,washington1 #aijj71 pp4 #dbc sq4 ,i do not know what precisely the writer means by 8the last working of the crop0 and 8the first working of the corn40 #ic ,spirits of the ,corn and of the ,wild1 i4 #ahj sqq4 #id ,a4 ,c4 ,hollis1 ,the ,nandi 7,oxford1 #aiji71 p4 #df4 ,m#ci ,lamentations of ,indians at cutting sacred wood4 #ie ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 p4 #be4 ,m#dj ,arab ceremony of burying 8the old man0 at harvest4 #if ,a4 ,jaussen1 8,coutumes ,arabes10 ,revue ,biblique1 #a;er avril #aijc1 p4 #beh2 id41 ,coutumes des ,arabes au pays de ,moab 7,paris #aijh71 pp4 #beb sq4 ,m#da ,with the adoption of the ,alexandrian year in #cj ,b4,c4 the ,egyptian festivals ceased to rotate through the natural year4 #ig ,thus with regard to the ,egyptian month of ,athyr he tells us that the sun was then in the sign of the ,scorpion 7,isis et ,osiris1 #ac71 that ,athyr corresponded to the ,athenian month ,pyanepsion and the ,boeotian month ,damatrius 7op4 cit4 #fi71 that it was the month of sowing 7ib471 that in it the ,nile sank1 the earth was laid bare by the retreat of the inundation1 the leaves fell1 and the nights grew longer than the days 7op4 cit4 #ci74 ,these indications agree on the whole with the date of ,athyr in the ,alexandrian calendar1 namely ,october #bh-,november #bf4 ,again1 he says 7op4 cit4 #dc7 that the festival of the beginning of spring was held at the new moon of the month ,phamenoth1 which1 in the ,alexandrian calendar1 corresponded to ,february #bd-,march #bf4 ,further1 he tells us that a festival was celebrated on the #bcrd of ,phaophi after the autumn equinox 7op4 cit4 #eb71 and in the ,alexandrian calendar ,phaophi began on ,september #bh1 a few days after the autumn equinox4 ,once more1 he observes that another festival was held after the spring equinox 7op4 cit4 #fe71 which implies the use of a fixed solar year4 ,see ,g4 ,parthey in his edition of ,plutarch's ,isis et ,osiris 7,berlin1 #ahej71 pp4 #afe-afi4 #ih ,h4 ,brugsch1 ,die gyptologie1 p4 #cee4 ,m#db ,the sufferings of ,osiris displayed as a mystery at ,sais4 ,the illumination of houses throughout ,egypt on the night of the festival suggests that the rite was a ,feast of ,all ,souls4 #ii ,herodotus1 ii4 #agj4 #ajj ,herodotus1 ii4 #abi-acb4 #aja ,herodotus1 ii4 #da1 with ,prof4 ,a4 ,wiedemann's note 7,herodots zweites ,buch1 pp4 #ahg sqq472 ,diodorus ,siculus1 i4 #aa4 #d2 ,aelian1 ,de natura animalium1 x4 #bg2 ,plutarch1 ,isis et ,osiris1 #ai and #ci4 ,according to ,prof4 ,wiedemann 8the ,egyptian name of the cow of ,isis was es-t1 and this is one of the rare cases in which the name of the sacred animal agrees with that of the deity40 ,hest was the usual ,egyptian form of the name which the ,greeks and ,romans represented as ,isis4 ,see ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 pp4 #hac sqq4 #ajb ,in this form she is represented on a relief at ,philae pouring a libation in honour of the soul of ,osiris4 ,see ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #h4 ,she is similarly portrayed in a bronze statuette1 which is now in the ,louvre4 ,see ,g4 ,perrot et ,ch4 ,chipiez1 ,histoire de l',art dans l',antiquit1 i4 7,paris1 #ahhb7 p4 #fj1 fig4 #dj4 #ajc ,plutarch1 ,isis et ,osiris1 #eb4 ,the interpretation is accepted by ,prof4 ,a4 ,wiedemann 7,herodots zweites ,buch1 p4 #dhb74 #ajd ,herodotus1 ii4 #fb4 ,in one of the ,hibeh papyri 7,no4 #bg1 lines #afe-afg7 mention is made of the festival and of the lights which were burned throughout the district4 ,see ,the ,hibeh ,papyri1 part i41 ed4 ,b4 ,p4 ,grenfell and ,a4 ,s4 ,hunt 7,london1 #aijf71 p4 #adi 7pointed out to me by ,mr4 ,w4 ,wyse74 ,in the papyrus the festival is said to have been held in honour of ,athena 7i4e4 ,neith71 the great goddess of ,sais1 who was there identified with ,isis4 ,see ,a4 ,wiedemann1 ,die ,religion der alten gypter1 pp4 #gg sq42 id41 ,religion of the ,ancient ,egyptians1 pp4 #adj sq4 #aje ,in the period of the ,middle ,kingdom the ,egyptians of ,siut used to light lamps for the dead on the last day and the first day of the year4 ,see ,a4 ,erman1 8,zehn ,vortrge aus dem mittleren ,reich10 ,zeitschrift fr gyptische ,sprache und ,alterthumskunde1 xx4 7#ahhb7 p4 #afd2 id41 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #dcd sq4 ,m#dc ,annual festival of the dead among the ,esquimaux4 ,the lighting of the lamps for the dead4 ,annual festivals of the dead among the ,indians of ,california4 ,annual festivals of the dead among the ,choctaws and ,pueblo ,indians4 #ajf ,e4 ,w4 ,nelson1 8,the ,eskimo about ,bering ,strait10 ,eighteenth ,annual ,report of the ,bureau of ,ethnology1 ,part i4 7,washington1 #ahii7 pp4 #cfc sqq4 #ajg ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 pp4 #cbh1 #cee1 #cef1 #chd4 #ajh ,kostromitonow1 8,bemerkungen ber die ,indianer in ,ober-,kalifornien10 in ,k4 ,f4 v4 ,baer and ,gr4 v4 ,helmersen's ,beitrge zur ,kenntniss des russischen ,reiches1 i4 7,st4 ,petersburg1 #ahci7 pp4 #hh sq4 ,the natives of the western islands of ,torres ,straits used to hold a great death-dance at which disguised men personated the ghosts of the lately deceased1 mimicking their characteristic gait and gestures4 ,women and children were supposed to take these mummers for real ghosts4 ,see ,a4 ,c4 ,haddon1 in ,reports of the ,cambridge ,anthropological ,expedition to ,torres ,straits1 v4 7,cambridge1 #aijd7 pp4 #beb-bef2 ,the ,belief in ,immortality and the ,worship of the ,dead1 i4 #agf sqq4 #aji ,s4 ,powers1 ,tribes of ,california1 pp4 #dcg sq4 #aaj ,bossu1 ,nouveaux ,voyages aux ,indes ,occidentales 7,paris1 #agfh71 ii4 #ie sq4 #aaa ,t4 ,g4 ,s4 ,ten ,broeck1 in ,h4 ,r4 ,schoolcraft's ,indian ,tribes of the ,united ,states 7,philadelphia1 #ahec-ahef71 iv4 #gh4 ,the ,pueblo village to which the writer particularly refers is ,laguna4 ,m#dd ,annual festival of the dead among the ,miztecs of ,mexico4 #aab ,brasseur de ,bourbourg1 ,histoire des nations civilises du ,mexique et de l',amrique-,centrale 7,paris1 #aheg-ahei71 iii4 #bc sq42 ,h4 ,h4 ,bancroft1 ,native ,races of the ,pacific ,states 7,london1 #ahge-ahgf71 ii4 #fbc4 ,similar customs are still practised by the ,indians of a great part of ,mexico and ,central ,america 7,brasseur de ,bourbourg1 op4 cit4 iii4 #bd1 note #a74 #aac 8,lettre du cur de ,santiago ,tepehuacan son vque10 ,bulletin de la ,socit de ,gographie 7,paris71 ,i,ime ,srie1 ii4 7#ahcd7 p4 #agi4 ,m#de ,annual festival of the dead in ,sumba4 #aad ,s4 ,roos1 8,bijdrage tot de kennis van taal1 land en volk op het eiland ,soemba10 ,verhandelingen van het ,bataviaasch ,genootschap van ,kunsten en ,wetenschappen1 xxxvi4 7#ahgb7 pp4 #fc-fe4 ,m#df ,annual festival of the dead in ,kiriwina4 ,festival of the dead among the ,sea ,dyaks of ,borneo4 #aae ,rev4 ,s4 ,b4 ,fellows1 quoted by ,george ,brown1 ,d4,d41 ,melanesians and ,polynesians 7,london1 #aiaj71 p4 #bcg4 #aaf ,e4 ,h4 ,gomes1 ,seventeen ,years among the ,sea ,dyaks of ,borneo 7,london1 #aiaa71 pp4 #baf-bah4 ,for another and briefer account of this festival see ,the ,scapegoat1 p4 #aed4 ,m#dg ,annual festival of the dead among the ,nagas of ,manipur4 #aag ,rev4 ,wm4 ,pettigrew1 8,kathi ,kasham1 the #8,soul ,departure' feast as practised by the ,tangkkul ,nagas1 ,manipur1 ,assam10 ,journal and ,proceedings of the ,asiatic ,society of ,bengal1 ,n4,s4 vol4 v4 #aiji 7,calcutta1 #aiaj71 pp4 #cg-df2 ,t4 ,c4 ,hodson1 ,the ,naga ,tribes of ,manipur 7,london1 #aiaa71 pp4 #aec-aeh4 ,m#dh ,annual festival of the dead among the ,oraons of ,bengal4 #aah ,rev4 ,p4 ,dehon1 ,s4,j41 8,religion and ,customs of the ,uraons10 ,memoirs of the ,asiatic ,society of ,bengal1 vol4 i4 ,no4 #i 7,calcutta1 #aijf71 p4 #acf4 ,compare ,rev4 ,f4 ,hahn1 8,some ,notes on the ,religion and ,superstition of the ,ors10 ,journal of the ,asiatic ,society of ,bengal1 lxxii4 ,part iii4 7,calcutta1 #aijd7 pp4 #ab sq4 ,according to the latter writer the pots containing the relics of the dead are buried1 not in the sand of the river1 but in a pit1 generally covered with huge stones1 which is dug for the purpose in some field or grove4 ,m#di ,annual festival of the dead in ,bilaspore4 #aai ,e4 ,m4 ,gordon1 ,indian ,folk ,tales 7,london1 #aijh71 p4 #ah4 ,according to ,mr4 ,w4 ,crooke1 the ,hindoo ,feast of ,lamps 7,diwl7 seems to have been based on 8the idea that on this night the spirits of the dead revisit their homes1 which are cleaned and lighted for their reception40 ,see ,w4 ,crooke1 ,the ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 ii4 #bie sq4 ,m#ej ,annual festival of the dead among the ,bghais and ,hkamies4 #abj ,rev4 ,f4 ,mason1 ,d4,d41 8,physical ,character of the ,karens10 ,journal of the ,asiatic ,society of ,bengal1 #ahff1 ,part ii4 pp4 #bi sq4 ,lights are not mentioned by the writer1 but the festival being nocturnal we may assume that they are used for the convenience of the living as well as of the dead4 ,in other respects the ceremonies are typical4 #aba ,r4 ,f4 ,st4 ,andrew ,st4 ,john1 8,a ,short ,account of the ,hill ,tribes of ,north ,aracan10 ,journal of the ,anthropological ,institute1 ii4 7#ahgc7 p4 #bch4 ,at this festival the dead are apparently not supposed to return to the houses4 ,m#ea ,annual festival of the dead in ,cambodia4 #abb ,e4 ,aymonier1 ,notice sur le ,cambodge 7,paris1 #ahge71 p4 #ei2 ,a4 ,leclre1 ,le ,buddhisme au ,cambodge 7,paris1 #ahii71 pp4 #cgd-cgf4 ,the departure of the souls is described only by the latter writer4 ,compare ,e4 ,aymonier1 8,notes sur les coutumes et croyances superstitieuses des ,cambodgiens10 ,cochinchine ,franaise1 ,excursions et ,reconnaissances1 ,no4 #af 7,saigon1 #ahhc71 pp4 #bje sq4 #abc ,mariny1 ,relation nouvelle et curieuse des royaumes de ,tunquin et de ,lao 7,paris1 #afff71 pp4 #bea-bec4 ,m#eb ,annual festival of the dead in ,annam4 #abd ,le ,r4 ,p4 ,cadire1 8,coutumes populaires de la valle du ,ngun-,so'n10 ,bulletin de l'cole ,franaise d',extrme-,orient1 ii4 7,hanoi1 #aijb7 pp4 #cgf-cgi2 ,p4 d',enjoy1 8,du droit successoral en ,annam10 etc41 ,bulletins de la ,socit d',anthropologie de ,paris1 ,ve ,srie1 iv4 7#aijc7 pp4 #ejj-ejb2 ,e4 ,diguet1 ,les ,annamites 7,paris1 #aijf71 pp4 #cgb-cge4 ,m#ec ,annual festival of friendless ghosts in ,annam4 #abe ,e4 ,diguet1 ,les ,annamites 7,paris1 #aijf71 pp4 #bed sq42 ,paul ,giran1 ,magie et ,religion ,annamites 7,paris1 #aiab71 pp4 #beh sq4 ,according to the latter writer the offerings to the vagrant souls are made on the first and last days of the month1 while sacrifices of a more domestic character are performed on the fifteenth4 ,m#ed ,annual festivals of the dead in ,cochinchina1 ,siam and ,japan4 #abf ,l4 ,e4 ,louvet1 ,la ,cochinchine religieuse 7,paris1 #ahhe71 pp4 #adi-aea4 #abg ,the ,scapegoat1 pp4 #adi sqq4 ,m#ee ,annual festivals of the dead among the ,chewsurs and ,armenians4 #abh ,c4 v4 ,hahn1 8,religise ,anschauungen und ,totengedchtnisfeier der ,chewsuren10 ,globus1 lxxvi4 7#ahii7 pp4 #baa sq4 #abi ,m4 ,abeghian1 ,der armenische ,volksglaube 7,leipsic1 #ahii71 pp4 #bc sq4 ,m#ef ,annual festivals of the dead in ,africa4 #acj ,fred4 ,e4 ,forbes1 ,dahomey and the ,dahomans 7,london1 #ahea71 ii4 #gc4 ,compare ,john ,duncan1 ,travels in ,western ,africa 7,london1 #ahdg71 i4 #abe sq42 ,a4 ,b4 ,ellis1 ,the ,ewe-speaking ,peoples of the ,slave ,coast 7,london1 #ahij71 p4 #ajh4 ,the ,tshi-speaking peoples of the ,gold ,coast and ,ashantee celebrate an annual festival of eight days in honour of the dead4 ,it falls towards the end of ,august4 ,the offerings are presented to the departed at their graves4 ,see ,a4 ,b4 ,ellis1 ,the ,tshi-speaking ,peoples of the ,gold ,coast 7,london1 #ahhg71 pp4 #bbg sq42 ,e4 ,perregaux1 ,chez les ,achanti 7,neuchtel1 #aijh71 pp4 #acf1 #ach4 ,according to the latter writer the festival is celebrated at the time of the yam harvest4 #aca ,w4 ,munzinger1 ,ostafrikanische ,studien 7,schaffhausen1 #ahfd71 p4 #dgc4 #acb ,the ,scapegoat1 pp4 #acf sq4 ,m#eg ,annual festivals of the dead among peoples of the ,aryan stock4 ,annual festival of the dead 7the ,fravashis7 among the old ,iranians4 ,annual festival of the dead among the ,persians4 #acc ,on the worship of the dead1 and especially of ancestors1 among ,aryan peoples1 see ,w4 ,caland1 ber ,totenverehrung bei einigen der indo-germanischen ,vlker 7,amsterdam1 #ahhh72 ,o4 ,schrader1 ,reallexikon der indogermanischen ,altertumskunde 7,strasburg1 #aija71 pp4 #ba sqq42 id41 s4v4 8,aryan ,religion10 in ,dr4 ,j4 ,hastings's ,encyclopaedia of ,religion and ,ethics1 ii4 7,edinburgh1 #aiji7 pp4 #af sqq4 #acd ,as to the ,iranian calendar see ,w4 ,geiger1 ,altiranische ,kultur im ,altertum 7,erlangen1 #ahhb71 pp4 #cad sqq42 as to the ,iranian worship of the sainted dead 7the ,fravashis7 see id4 pp4 #bhf sqq4 ,as to the annual festival of the dead 7,hamaspathmaedaya7 see ,w4 ,caland1 ber ,totenverehrung bei einigen der indo-germanischen ,vlker 7,amsterdam1 #ahhh71 pp4 #fd sq42 ,n4 ,sderblom1 ,les ,fravashis 7,paris1 #ahii71 pp4 #d sqq42 ,j4 ,h4 ,moulton1 ,early ,zoroastrianism 7,london1 #aiac71 pp4 #bef sqq4 ,all these writers agree that the ,fravashis of the ,zend-,avesta were originally the souls of the dead4 ,see also ,james ,darmesteter1 ,zend-,avesta1 ,part ii4 7,oxford1 #ahhc7 p4 #agi3 8,the ,fravashi is the inner power in every being that maintains it and makes it grow and subsist4 ,originally the ,fravashis were the same as the ,pitris of the ,hindus or the ,manes of the ,latins1 that is to say1 the everlasting and deified souls of the dead2 but in course of time they gained a wider domain1 and not only men1 but gods and even physical objects1 like the sky and the earth1 etc41 had each a ,fravashi40 ,compare id41 ,ormazd et ,ahriman 7,paris1 #ahgg71 pp4 #acj sqq42 ,n4 ,sderblom1 ,la ,vie ,future d'aprs ,le ,mazdisme 7,paris1 #aija71 pp4 #g sqq4 ,a different view of the original nature of the ,fravashis was taken by ,c4 ,p4 ,tiele1 according to whom they were essentially guardian spirits4 ,see ,c4 ,p4 ,tiele1 ,geschichte der ,religion im ,altertum 7,gotha1 #ahif-aijc71 ii4 #bef sqq4 #ace ,the ,zend-,avesta1 translated by ,james ,darmesteter1 ,part ii4 7,oxford1 #ahhc7 pp4 #aib sq4 7,sacred ,books of the ,east1 vol4 xxiii474 #acf ,albiruni1 ,the ,chronology of ,ancient ,nations1 translated and edited by ,dr4 ,c4 ,edward ,sachau 7,london1 #ahgi71 p4 #baj4 ,in the ,dinkard1 a ,pahlavi work which seems to have been composed in the first half of the ninth century ,a4,d41 the festival is spoken of as 8those ten days which are the end of the winter and termination of the year1 because the five ,gathic days1 among them1 are for that purpose40 ,by 8the five ,gathic days0 the writer means the five supplementary days added at the end of the twelfth month to complete the year of #cfe days4 ,see ,pahlavi ,texts translated by ,e4 ,w4 ,west1 ,part iv4 7,oxford1 #ahib7 p4 #ag 7,the ,sacred ,books of the ,east1 vol4 xxxvii474 ,m#eh ,feast of ,all ,souls in ,brittany and other parts of ,france4 #acg ,a4 le ,braz1 ,la ,lgende de la ,morten ,basse-,bretagne 7,paris1 #ahic71 pp4 #bhj-bhg4 ,compare ,j4 ,lecur1 ,esquisses du ,bocage ,normand 7,cond-sur-,noireau1 #ahhc-ahhg71 ii4 #bhc sqq4 #ach ,l4 ,f4 ,sauv1 ,le folk-lore des ,hautes-,vosges 7,paris1 #ahhi71 pp4 #bie sq4 #aci ,j4 ,l4 ,m4 ,nogus1 ,les murs d'autrefois en ,saintonge et en ,aunis 7,saintes1 #ahia71 p4 #gf4 ,as to the observance of ,all ,souls' ,day in other parts of ,france see ,a4 ,meyrac1 ,traditions1 coutumes1 lgendes et contes des ,ardennes 7,charleville1 #ahij71 pp4 #bb-bd2 ,ch4 ,beauquier1 ,les mois en ,franche-,comt 7,paris1 #aijj71 pp4 #abc-abe4 ,m#ei ,feast of ,all ,souls in ,belgium4 #adj ,above1 p4 #eb4 #ada ,w4 ,crooke1 ,the ,natives of ,northern ,india 7,london1 #aijg71 p4 #bai4 #adb ,reinsberg-,dringsfeld1 ,calendrier ,belge 7,brussels1 #ahfa-ahfb71 ii4 #bcf-bdj2 id41 ,das festliche ,jahr 7,leipsic1 #ahfc71 pp4 #bbi sq4 ,m#fj ,feast of ,all ,souls in ,lechrain4 #adc ,karl ,freiherr von ,leoprechting1 ,aus dem ,lechrain 7,munich1 #ahee71 pp4 #aih-bjj4 ,m#fa ,soul-cakes and ,all ,souls' ,day in ,southern ,germany4 #add ,o4 ,freiherr von ,reinsberg-,dringsfeld1 ,das festliche ,jahr 7,leipsic1 #ahfc71 p4 #ccj4 ,as to these cakes 7called 8souls07 in ,swabia see ,e4 ,meyer1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 p4 #deb1 #agd2 ,anton ,birlinger1 ,volksthmliches aus ,schwaben 7,freiburg im ,breisgau1 #ahfa-ahfb71 ii4 #afg sq4 ,the cakes are baked of white flour1 and are of a longish rounded shape with two small tips at each end4 #ade ,adalbert ,kuhn1 ,mythologische ,studien1 ii4 7,gtersloh1 #aiab7 pp4 #da sq41 citing ,f4 ,schnwerth1 ,aus der ,oberpfalz1 i4 #bhc4 ,m#fb ,feast of ,all ,souls in ,bohemia4 #adf ,o4 ,freiherr von ,reinsberg-,dringsfeld1 ,fest-,kalender aus ,bhmen 7,prague1 ,n4,d471 pp4 #dic-die4 #adg ,alois ,john1 ,sitte1 ,brauch und ,volksglaube im deutschen ,westbhmen 7,prague1 #aije71 p4 #ig4 ,m#fc ,feast of ,all ,souls in ,moravia4 #adh ,willibald ,mller1 ,beitrge zur ,volkskunde der ,deutschen in ,mhren 7,vienna and ,olmtz1 #ahic71 p4 #ccj4 ,m#fd ,feast of ,all ,souls in the ,tyrol and ,baden4 #adi ,ignaz ,v4 ,zingerle1 ,sitten1 ,bruche und ,meiningen des ,tiroler ,volkes#b 7,innsbruck1 #ahga71 pp4 #agf-agh4 #aej ,christian ,schneller1 ,mrchen und ,sagen aus ,wlschtirol 7,innsbruck1 #ahfg71 p4 #bch4 #aea ,elard ,hugo ,meyer1 ,badisches ,volksleben im neunzehnten ,jahrhundert 7,strasburg1 #aijj71 p4 #fja4 ,m#fe ,annual festivals of the dead among the ,letts and ,samagitians4 #aeb ,p4 ,einhorn1 8,historia ,lettica10 in ,scriptores ,rerum ,livonicarum1 ii4 7,riga and ,leipsic1 #ahdh7 pp4 #ehg1 #eih1 #fcj sq41 #fde sq4 ,see also the description of ,d4 ,fabricius in his 8,livonicae ,historiae compendiosa series10 ib4 p4 #dda4 ,fabricius assigns the custom to ,all ,souls' ,day4 #aec ,j4 ,lasicius1 8,de diis ,samagitarum caeterorumque ,sarmatarum10 in ,magazin herausgegeben von der lettisch-literrischen ,gesellschaft1 xiv4 #a4 7,mitau1 #ahfh71 p4 #ib4 #aed ,f4 ,j4 ,wiedemann1 ,aus dem inneren und ussern ,leben der ,ehsten 7,st4 ,petersburg1 #ahgf71 pp4 #cff sq42 ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten 7,st4 ,petersburg1 #ahed71 p4 #hi4 ,m#ff ,festival of the dead in ,russia4 #aee ,w4 ,r4 ,s4 ,ralston1 ,songs of the ,russian ,people#b 7,london1 #ahgb71 pp4 #cba sq4 ,the date of the festival is not mentioned4 ,apparently it is celebrated at irregular intervals4 ,m#fg ,annual festivals of the dead among the ,votiaks of ,russia4 #aef ,m4 ,buch1 ,die ,wotjken 7,stuttgart1 #ahhb71 p4 #ade4 #aeg ,j4 ,wasiljev1 bersicht ber die heidnischen ,gebruche1 ,aberglauben und ,religion der ,wotjken 7,helsingfors1 #aijb71 pp4 #cd sq4 7,mmoires de la ,socit ,finno-,ougrienne1 xviii474 ,as to the ,votiak clans see the same work1 pp4 #db-dd4 ,m#fh ,feast of ,all ,souls in the ,abruzzi4 #aeh ,g4 ,finamore1 ,credenze1 ,usi e ,costumi ,abruzzesi 7,palermo1 #ahij71 pp4 #ahj-ahb4 ,mr4 ,w4 ,r4 ,paton writes to me 7#abth ,december #aijf73 8,you do not mention the practices on the modern ,greek feast 7in ,may7 which quite correspond4 ,the is made in every house and put on a table laid with a white tablecloth4 ,a glass of water and a taper are put on the table1 and all is left so for the whole night4 ,our ,greek maid-servant says that when she was a child she remembers seeing the souls come and partake4 ,almost the same rite is practised for the made on the commemoration of particular dead40 ,m#fi ,soul-cakes on ,all-,souls' ,day in ,england4 8,souling ,day0 in ,shropshire4 #aei ,john ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 i4 #cic4 #afj ,john ,aubrey1 ,remaines of ,gentilisme and ,judaisme 7,london1 #ahha71 p4 #bc4 #afa ,miss ,c4 ,s4 ,burne and ,miss ,g4 ,f4 ,jackson1 ,shropshire ,folk-lore 7,london1 #ahhc71 p4 #cha4 ,the writers record 7pp4 #chb sqq47 some of the ditties which were sung on this occasion by those who begged for soul-cakes4 #afb ,j4 ,brand1 ,popular ,antiquities of ,great ,britain1 i4 #cib1 #cic2 ,w4 ,hone1 ,year ,book 7,london1 ,n4,d471 col4 #abhh2 ,t4 ,f4 ,thiselton ,dyer1 ,british ,popular ,customs 7,london1 #ahgf71 pp4 #dje1 #djf1 #djg1 #dji2 ,j4 ,harland and ,t4 ,t4 ,wilkinson1 ,lancashire ,folk-lore 7,london1 #ahhb71 p4 #bea2 ,elizabeth ,mary ,wright1 ,rustic ,speech and ,folk-lore 7,oxford1 #aiac71 p4 #cjj4 #afc ,marie ,trevelyan1 ,folk-lore and ,folk-stories of ,wales 7,london1 #aiji71 p4 #bee4 ,see also ,t4 ,f4 ,thiselton ,dyer1 ,british ,popular ,customs 7,london1 #ahgf71 p4 #daj1 who1 quoting ,pennant as his authority1 says that the poor people who received soul-cakes prayed ,god to bless the next crop of wheat4 #afd ,county ,folk-lore1 vol4 ii4 ,north ,riding of ,yorkshire1 ,york1 and the ,ainsty 7,london1 #aija71 quoting ,george ,young1 ,a ,history of ,whitby and ,streoneshalth ,abbey 7,whitby1 #ahag71 ii4 #hhb4 #afe ,t4 ,f4 ,thiselton ,dyer1 ,british ,popular ,customs1 p4 #daj4 #aff ,m4 ,martin1 8,description of the ,western ,islands of ,scotland10 in ,john ,pinkerton's ,voyages and ,travels 7,london1 #ahjh-ahad71 iii4 #fff4 ,m#gj ,feast of ,all ,souls among the ,indians of ,ecuador4 #afg ,dr4 ,rivet1 8,le ,christianisme et les ,indiens de la ,rpublique de l'quateur10 ,l',anthropologie1 xvii4 7#aijf7 pp4 #ic sq4 ,m#ga ,the nominally ,christian feast of ,all ,souls on ,nov4 #b appears to be an old ,celtic festival of the dead adopted by the ,church in #iih ,a4,d4 ,institution of the ,feast of ,all ,souls by the ,abbot of ,clugny4 #afh ,see above1 pp4 #ec1 #ee1 #fb1 #fe4 #afi ,sir ,john ,rhys1 ,celtic ,heathendom 7,london and ,edinburgh1 #ahhh71 pp4 #dfj1 #ead sq42 id41 8,celtae and ,galli10 ,proceedings of the ,british ,academy1 #aije-aijf 7,london1 ,n4,d471 p4 #gh2 ,balder the ,beautiful1 i4 #bbd sq4 #agj ,k4 ,mllenhoff1 ,deutsche ,altertumskunde1 iv4 7,berlin1 #aijj7 pp4 #cgi sq4 ,the first of ,october seems to have been a great festival among the ,saxons and also the ,samagitians4 ,see ,widukind1 ,res gestae ,saxonicae1 i4 #ab 7,migne's ,patrologia ,latina1 cxxxvii4 #ace72 ,m4 ,a4 ,michov1 8,de ,sarmatia ,asiana atque ,europea10 in ,s4 ,grynaeus's ,novus ,orbis ,regionum ac ,insularum veteribus incognitarum 7,ble1 #aecb71 p4 #ebj4 ,i have to thank ,professor ,h4 ,m4 ,chadwick for pointing out these two passages to me4 ,mr4 ,a4 ,tille prefers to date the ,teutonic winter from ,martinmas1 the eleventh of ,november4 ,see ,a4 ,tille1 ,die ,geschichte der deutschen ,weihnacht 7,leipsic1 ,n4,d471 pp4 #bc sqq42 ,o4 ,schrader1 ,reallexikon der indogermanischen ,altertumskunde 7,strasburg1 #aija71 p4 #cie4 #aga ,a4 ,j4 ,binterim1 ,die vorzglichsten ,denkwrdigkeiten der ,christ-,katholischen ,kirche1 v4 #a 7,mayence1 #ahbi71 pp4 #dic sq42 ,j4 ,j4 ,herzog und ,g4 ,f4 ,plitt1 ,real-,encyclopdie fr protestantische ,theologie und ,kirche1#b i4 7,leipsic1 #ahgg71 pp4 #cjc sq42 ,w4 ,smith and ,s4 ,cheetham1 ,dictionary of ,christian ,antiquities 7,london1 #ahge-ahhj71 i4 #eg sq4 ,m#gb ,the feast of ,all ,saints on ,nov4 #a seems also to have displaced a heathen festival of the dead4 #agb ,a4 ,j4 ,binterim1 op4 cit4 v4 #a1 pp4 #dhg sqq42 ,j4 ,j4 ,herzog und ,g4 ,f4 ,plitt1 op4 cit4 i4 p4 #cjc2 ,w4 ,smith and ,s4 ,cheetham1 ,dictionary of ,christian ,antiquities1 i4 #eg4 ,in the last of these works a passage from the ,martyrologium ,romanum ,vetus is quoted which states that a feast of ,saints 7,festivitas ,sanctorum7 on the first of ,november was celebrated at ,rome4 ,but the date of this particular ,martyrology is disputed4 ,see ,a4 ,j4 ,binterim1 op4 cit4 v4 #a1 pp4 #eb-ed4 #agc ,j4 ,j4 ,herzog und ,g4 ,f4 ,plitt1 op4 cit4 i4 #cjd4 ,a similar attempt to reform religion by diverting the devotion of the people from the spirits of their dead appears to have been made in antiquity by the doctors of the ,persian faith4 ,for that faith 8in its most finished and purest form1 in the ,gathas1 does not recognize the dead as objects worthy of worship and sacrifice4 ,but the popular beliefs were too firmly rooted1 and the ,mazdeans1 like the sectaries of many other ideal and lofty forms of religion1 were forced to give way4 ,as they could not suppress the worship and get rid of the primitive and crude ideas involved in it1 they set about the reform in another way3 they interpreted the worship in a new manner1 and thus the worship of the dead became a worship of the gods or of a god in favour of the loved and lost ones1 a pious commemoration of their names and their virtues40 ,see ,n4 ,sderblom1 ,les ,fravashis 7,paris1 #ahii71 pp4 #f sq4 ,the ,gathas form the oldest part of the ,zend-,avesta4 ,james ,darmesteter1 indeed1 in his later life startled the learned world by a theory that the ,gathas were a comparatively late work based on the teaching of ,philo of ,alexandria4 ,but this attempt of a ,jew to claim for his race the inspiration of the ,persian scriptures has been coldly received by ,gentile scholars4 ,see ,j4 ,h4 ,moulton1 ,early ,zoroastrianism 7,london1 #aiac71 pp4 #h sqq4 ,m#gc ,festival of the death and resurrection of ,osiris in the month of ,athyr4 ,the finding of ,osiris4 #agd ,plutarch1 ,isis et ,osiris1 #ci4 ,as to the death of ,osiris on the seventeenth of ,athyr see ib4 #ac and #db4 ,plutarch's statement on this subject is confirmed by the evidence of the papyrus ,sallier ,,iv41 a document dating from the #aith dynasty1 which places the lamentation for ,osiris at ,sais on the seventeenth day of ,athyr4 ,see ,a4 ,wiedemann1 ,herodots zweites ,buch1 p4 #bfb2 id41 ,die ,religion der alten gypter1 p4 #aab2 id41 ,religion of the ,ancient ,egyptians1 pp4 #baa sq4 #age ,see above1 p4 #ej4 #agf ,plutarch1 ,isis et ,osiris1 #ci4 ,the words which ,i have translated 8vegetable mould0 are 1 literally1 8fruitful earth40 ,the composition of the image was very important1 as we shall see presently4 #agg ,lactantius1 ,divin4 ,institut41 i4 #ba2 id41 ,epitome ,inst4 ,divin4 #bc 7#ah1 ed4 ,brandt and ,laubmann74 ,the description of the ceremony which ,minucius ,felix gives 7,octavius1 xxii4 #a7 agrees closely with1 and is probably copied from1 that of ,lactantius4 ,we know from ,appian 7,bell4 ,civ4 iv4 #f4 #dg7 that in the rites of ,isis a priest personated ,anubis1 wearing a dog's1 or perhaps rather a jackal's1 mask on his head2 for the historian tells how in the great proscription a certain ,volusius1 who was on the condemned list1 escaped in the disguise of a priest of ,isis1 wearing a long linen garment and the mask of a dog over his head4 #agh ,the suggestion is due to ,prof4 ,a4 ,wiedemann 7,herodots zweites ,buch1 p4 #bfa74 #agi ,firmicus ,maternus1 ,de errore profanarum religionum1 #b4 ,herodotus tells 7ii4 #fa7 how the ,carians cut their foreheads with knives at the mourning for ,osiris4 #ahj ,in addition to the writers who have been already cited see ,juvenal1 viii4 #bi sq42 ,athenagoras1 ,supplicatio pro ,christianis1 #bb1 pp4 #aab1 #aad1 ed4 ,j4 ,c4 ,t4 ,otto 7,jena1 #aheg72 ,tertullian1 ,adversus ,marcionem1 i4 #ac2 ,augustine1 ,de civitate ,dei1 vi4 #aj4 ,m#gd ,the great ,osirian inscription at ,denderah4 #aha ,w4 ,smith1 ,dictionary of ,greek and ,roman ,geography1 ii4 #aabg4 #ahb ,for complete translations of the inscription see ,h4 ,brugsch1 8,das ,osiris-,mysterium von ,tentyra10 ,zeitschrift fr gyptische ,sprache und ,alterthumskunde1 #ahha1 pp4 #gg-aaa2 ,v4 ,loret1 8,les ftes d',osiris au mois de ,khoiak10 ,recueil de ,travaux relatifs la ,philologie et l',archologie gyptiennes et ,assyriennes1 iii4 7#ahhb7 pp4 #dc-eg1 iv4 7#ahhc7 pp4 #ba-cc1 v4 7#ahhd7 pp4 #he-ajc4 ,on the document and the festivals described in it see further ,a4 ,mariette-,pacha1 ,dendrah 7,paris1 #ahhj71 pp4 #ccd-cdg2 ,j4 ,dmichen1 8,die dem ,osiris im ,denderatempel geweihten ,rume10 ,zeitschrift fr gyptische ,sprache und ,alterthumskunde1 #ahhb1 pp4 #hh-aja2 ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter 7,leipsic1 #ahhe-ahhh71 pp4 #faf-fah2 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 pp4 #gbe-gdd2 ,a4 ,wiedemann1 ,herodots zweites ,buch1 p4 #bfb2 id41 8,osiris vgtant10 ,le ,muson1 ,n4,s4 iv4 7#aijc7 p4 #aac2 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #abh sq42 id41 ,osiris and the ,egyptian ,resurrection1 ii4 #ba sqq42 ,miss ,margaret ,a4 ,murray1 ,the ,osireion at ,abydos 7,london1 #aijd71 pp4 #bg sq4 ,m#ge ,the rites of ,osiris in the month of ,khoiak represented the god as dead1 dismembered1 and then reconstituted by the union of his scattered limbs4 #ahc ,r4 ,v4 ,lanzone1 op4 cit4 p4 #gbg4 #ahd ,h4 ,brugsch1 in ,zeitschrift fr gyptische ,sprache und ,alterthumskunde1 #ahha1 pp4 #hj-hb2 ,a4 ,wiedemann1 in ,le ,muson1 ,n4,s4 iv4 7#aijc7 p4 #aac4 ,the corn used in the making of the images is called barley by ,brugsch and ,miss ,m4 ,a4 ,murray 7l4c471 but wheat 7bl7 by ,mr4 ,v4 ,loret4 #ahe ,h4 ,brugsch1 op4 cit4 pp4 #ii1 #aja4 #ahf ,h4 ,brugsch1 op4 cit4 pp4 #hb sq42 ,r4 ,v4 ,lanzone1 op4 cit4 p4 #gbh2 ,miss ,margaret ,a4 ,murray1 op4 cit4 p4 #bg4 #ahg ,h4 ,brugsch1 op4 cit4 pp4 #ij sq41 #if sq41 #ih2 ,r4 ,v4 ,lanzone1 op4 cit4 pp4 #gdc sq42 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #abh4 ,according to ,lanzone1 the ploughing took place1 not on the first1 but on the last day of the festival1 namely1 on the thirtieth of ,khoiak2 and that certainly appears to have been the date of the ploughing at ,busiris1 for the inscription directs that there 8the ploughing of the earth shall take place in the ,serapeum of ,aa-n-be under the fine ,persea trees on the last day of the month ,khoiak0 7,h4 ,brugsch1 op4 cit4 p4 #hd74 #ahh ,miss ,margaret ,a4 ,murray1 ,the ,osireion at ,abydos1 p4 #bh2 ,h4 ,brugsch1 op4 cit4 pp4 #hc1 #ib4 ,the headless human image in the cow may have stood for ,isis1 who is said to have been decapitated by her son ,horus1 and to have received from ,thoth a cow's head as a substitute4 ,see ,plutarch1 ,isis et ,osiris1 #bj2 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #agg2 ,ed4 ,meyer1 s4v4 8,isis10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 ii4 #cff4 #ahi ,h4 ,brugsch1 op4 cit4 pp4 #ib sq42 ,r4 ,v4 ,lanzone1 op4 cit4 pp4 #gch-gdj2 ,a4 ,wiedemann1 ,herodots zweites ,buch1 p4 #bfb2 ,miss ,m4 ,a4 ,murray1 op4 cit4 p4 #ce4 ,an ,egyptian calendar1 written at ,sais about #cjj ,b4,c41 has under the date #bf ,khoiak the following entry3 8,osiris goes about and the golden boat is brought forth40 ,see ,the ,hibeh ,papyri1 ,part i41 edited by ,b4 ,p4 ,grenfell and ,a4 ,s4 ,hunt 7,london1 #aijf71 pp4 #adf1 #aec4 ,in the ,canopic decree 8the voyage of the sacred boat of ,osiris0 is said to take place on the #bith of ,khoiak from 8the sanctuary in the ,heracleum0 to the ,canopic sanctuary4 ,see ,w4 ,dittenberger1 ,orientis ,graeci ,inscriptiones ,selectae1 ,no4 #ef 7vol4 i4 pp4 #aje1 #ajh74 ,hence it would seem that the date of this part of the festival varied somewhat in different places or at different times4 #aij ,h4 ,brugsch1 op4 cit4 p4 #ii2 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #abi2 compare ,miss ,margaret ,a4 ,murray1 op4 cit4 p4 #bh1 who refers the ceremony to the twenty-fifth of ,khoiak4 #aia ,h4 ,brugsch1 op4 cit4 pp4 #id1 #ii2 ,a4 ,mariette-,pacha1 ,dendrah1 pp4 #ccf sq42 ,r4 ,v4 ,lanzone1 op4 cit4 p4 #gdd4 ,mariette supposed that after depositing the new image in the sepulchre they carried out the old one of the preceding year1 thus setting forth the resurrection as well as the death of the god4 ,but this view is apparently not shared by ,brugsch and ,lanzone4 ,m#gf ,the resurrection of ,osiris represented on the monuments4 #aib ,a4 ,mariette-,bey1 ,dendrah1 iv4 7,paris1 #ahgc7 plates #fe1 #ff1 #fh1 #fi1 #gj1 #ga1 #gb1 #hh1 #hi1 #ij2 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 pp4 #geg sqq41 with plates cclxviii4-ccxcii42 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #aca-ach2 id41 ,osiris and the ,egyptian ,resurrection1 ii4 #ca sqq4 #aic ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter1 p4 #fba2 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 plate cclxi42 ,a4 ,wiedemann1 8,l',osiris vgtant10 ,le ,muson1 ,n4,s4 iv4 7#aijc7 p4 #aab2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #eh4 ,according to ,prof4 ,wiedemann1 the corn springing from the god's body is barley4 ,similarly in a papyrus of the ,louvre 7,no4 #ccgg7 ,osiris is represented swathed as a mummy and lying on his back1 while stalks of corn sprout from his body4 ,see ,r4 ,v4 ,lanzone1 op4 cit4 pp4 #hja sq41 with plate ccciii4 #b2 ,a4 ,wiedemann1 8,l',osiris vgtant10 ,le ,muson1 ,n4,s4 iv4 7#aijc7 p4 #aab4 #aid ,hippolytus1 ,refutatio omnium haeresium1 v4 #h1 p4 #afb ed4 ,l4 ,duncker and ,f4 ,g4 ,schneidewin 7,gttingen1 #ahei74 ,see ,spirits of the ,corn and of the ,wild1 i4 #ch sq4 #aie ,prof4 ,a4 ,erman rightly assumes 7,die gyptische ,religion1#b p4 #bcd7 that the images made in the month of ,khoiak were intended to germinate as a symbol of the divine resurrection4 ,m#gg ,corn-stuffed effigies of ,osiris buried with the dead to ensure their resurrection4 #aif ,a4 ,wiedemann1 8,l',osiris vgtant10 ,le ,muson1 ,n4,s4 iv4 7#aijc7 p4 #aaa2 ,egyptian ,exploration ,fund ,archaeological ,report1 #ahih-ahii1 pp4 #bd sq42 ,a4 ,moret1 ,kings and ,gods of ,egypt 7,new ,york and ,london1 #aiab71 p4 #id1 with plate xi42 id41 ,mystres gyptiens 7,paris1 #aiac71 p4 #da4 #aig ,b4 ,p4 ,grenfell and ,a4 ,s4 ,hunt1 in ,egyptian ,exploration ,fund ,archaeological ,report1 #aijb-aijc1 p4 #e4 #aih ,miss ,margaret ,a4 ,murray1 ,the ,osireion at ,abydos1 pp4 #bh sq4 #aii ,sir ,j4 ,gardiner ,wilkinson1 ,a ,second ,series of the ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahda71 ii4 #cjj1 note 4 ,the writer seems to have doubted whether these effigies represented ,osiris4 ,but the doubt has been entirely removed by subsequent discoveries4 ,wilkinson's important note on the subject is omitted by his editor1 ,s4 ,birch 7vol4 iii4 p4 #cge1 ed4 #ahgh74 #bjj ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #bji sq4 ,m#gh ,the festivals of ,osiris in the months of ,athyr and ,khoiak seem to have been substantially the same4 #bja ,see above1 pp4 #bd sq41 #bg sq41 #di sq4 ,m#gi ,the old festival of ,khoiak may have been transferred to ,athyr when the ,egyptians adopted the fixed ,alexandrian year in #cj ,b4,c4 ,m#hj ,the transference would be intelligible if we suppose that in #cj ,b4,c4 the dates of all the ,egyptian festivals were shifted backward by about a month in order to restore them to their natural places in the calendar4 #bjb ,so it was reckoned at the time4 ,but1 strictly speaking1 ,thoth in that year began on ,august #ca4 ,the miscalculation originated in a blunder of the ignorant ,roman pontiffs who1 being charged with the management of the new ,julian calendar1 at first intercalated a day every third1 instead of every fourth1 year4 ,see ,solinus1 ,collectanea1 i4 #de-dg 7p4 #ae1 ed4 ,th4 ,mommsen1 ,berlin1 #ahfd72 ,macrobius1 ,saturn1 i4 #ad4 #ac sq42 ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #aeg-afa4 #bjc ,theoretically the shift should have been #dj1 or rather #db days1 that being the interval between ,july #bj and ,august #bi or #ca 7see the preceding note74 ,if that shift was actually made1 the calendar date of any festival in the old vague ,egyptian year could be found by adding #dj or #db days to its date in the ,alexandrian year4 ,thus if the death of ,osiris fell on the #agth of ,athyr in the ,alexandrian year1 it should have fallen on the #bgth or #bith of ,khoiak in the old vague year2 and if his resurrection fell on the #aith of ,athyr in the ,alexandrian year1 it should have fallen on the #bith of ,khoiak or the #ast of ,tybi in the old vague year4 ,these calculations agree nearly1 but not exactly1 with the somewhat uncertain indications of the ,denderah calendar 7above1 p4 #hh71 and also with the independent evidence which we possess that the resurrection of ,osiris was celebrated on the #cjth of ,khoiak 7below1 pp4 #ajh sq474 ,these approximate agreements to some extent confirm my theory that1 with the adoption of the fixed ,alexandrian year1 the dates of the official ,egyptian festivals were shifted from their accidental places in the calendar to their proper places in the natural year4 ,since ,i published in the first edition of this book 7#aijf7 my theory that with the adoption of the fixed ,alexandrian year in #cj ,b4,c4 the ,egyptian festivals were shifted about a month backward in the year1 ,professor ,ed4 ,meyer has shown independent grounds for holding 8that the festivals which gave rise to the later names of the 7,egyptian7 months were demonstrably held a month later in earlier ages1 under the twentieth1 eighteenth1 indeed partly under the twelfth dynasty2 in other words1 that after the end of the ,new ,kingdom the festivals and the corresponding names of the months were displaced one month backwards4 ,it is true that this displacement can as yet be proved for only five months2 but as the names of these months and the festivals keep their relative position towards each other1 the assumption is inevitable that the displacement affected not merely particular festivals but the whole system equally40 ,see ,ed4 ,meyer1 ,nachtrge zur gyptischen ,chronologie 7,berlin1 #aijh71 pp4 #c sqq4 7,abhandlungen der knigl4 ,preuss4 ,akademie der ,wissenschaften vom ,jahre #aijg74 ,thus it is possible that the displacement of the festivals by a month backward in the calendar took place a good deal earlier than ,i had supposed4 ,in the uncertainty of the whole question ,i leave my theory as it stood4 #bjd ,if the results of the foregoing inquiry be accepted1 the resurrection of ,osiris was regularly celebrated in ,egypt on the #aeth of ,november from the year #cj ,b4,c4 onward1 since the #aeth of ,november corresponded to the #aith of ,athyr 7the resurrection day7 in the fixed ,alexandrian year4 ,this agrees with the indications of the ,roman ,rustic ,calendars1 which place the resurrection 7heuresis1 that is1 the discovery of ,osiris7 between the #adth and the #cjth of ,november4 ,yet according to the calendar of ,philocalus1 the official ,roman celebration of the resurrection seems to have been held on the #ast of ,november1 not on the #aeth4 ,how is the discrepancy to be explained8 ,th4 ,mommsen supposed that the festival was officially adopted at ,rome at a time when the #aith of ,athyr of the vague ,egyptian year corresponded to the #cast of ,october or the #ast of ,november of the ,julian calendar1 and that the ,romans1 overlooking the vague or shifting character of the ,egyptian year1 fixed the resurrection of ,osiris permanently on the #ast of ,november4 ,now the #aith of ,athyr of the vague year corresponded to the #ast of ,november in the years #cb-ce ,a4,d4 and to the #cast of ,october in the years #cf-ci2 and it appears that the festival was officially adopted at ,rome some time before #fe ,a4,d4 7,lucan1 ,pharsalia1 viii4 #hca sqq474 ,it is unlikely that the adoption took place in the reign of ,tiberius1 who died in #cg ,a4,d42 for he is known to have persecuted the ,egyptian religion 7,tacitus1 ,annals1 ii4 #he2 ,suetonius1 ,tiberius1 #cf2 ,josephus1 ,antiquit4 ,jud4 xviii4 #c4 #d72 hence ,mommsen concluded that the great festival of ,osiris was officially adopted at ,rome in the early years of the reign of ,caligula1 that is1 in #cg1 #ch1 or #ci ,a4,d4 ,see ,th4 ,mommsen1 ,corpus ,inscriptionum ,latinarum1 i4#b ,pars prior 7,berlin1 #ahic71 pp4 #ccc sq42 ,h4 ,dessau1 ,inscriptiones ,latinae ,selectae1 vol4 ii4 p4 #iie1 ,no4 #hgde4 ,this theory of ,mommsen's assumes that in ,egypt the festivals were still regulated by the old vague year in the first century of our era4 ,it cannot1 therefore1 be reconciled with the conclusion reached in the text that the ,egyptian festivals ceased to be regulated by the old vague year from #cj ,b4,c4 onward4 ,how the difference of date between the official ,roman and the ,egyptian festival of the resurrection is to be explained1 ,i do not pretend to say4 ,m#ha ,osiris in one of his aspects a personification of the corn4 ,osiris a child of ,sky and ,earth4 ,the legend of the dismemberment of ,osiris points to the dismemberment of human beings1 perhaps of the kings1 in the character of the corn-spirit4 #bje ,see above1 p4 #dh4 #bjf ,see above1 p4 #f4 #bjg ,see above1 p4 #g4 #bjh ,servius on ,virgil1 ,georg4 i4 #aff4 #bji ,the ,dying ,god1 p4 #bej4 #baj ,spirits of the ,corn and of the ,wild1 i4 #bcf sqq4 #baa ,plutarch1 ,isis et ,osiris1 #gc1 compare #cc4 #bab ,diodorus ,siculus1 i4 #hh4 #e4 ,the slaughter may have been performed by the king with his own hand4 ,on ,egyptian monuments the king is often represented in the act of slaying prisoners before a god4 ,see ,a4 ,moret1 ,du caractre religieux de la royaut ,pharaonique 7,paris1 #aijb71 pp4 #agi1 #bbd2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #aig sqq4 ,similarly the kings of ,ashantee and ,dahomey used often themselves to cut the throats of the human victims4 ,see ,a4 ,b4 ,ellis1 ,the ,tshi-speaking ,peoples of the ,gold ,coast 7,london1 #ahhg71 p4 #afb2 id41 ,the ,ewe-speaking ,peoples of the ,slave ,coast 7,london1 #ahij71 pp4 #abe1 #abi4 ,m#hb ,roman and ,greek traditions of the dismemberment of kings4 ,modern ,thracian pretence of killing a man1 who is sometimes called a king1 for the good of the crops4 #bac ,scholia in ,caesaris ,germanici ,aratea1 in ,f4 ,eyssenhardt's edition of ,martianus ,capella1 p4 #djh 7,leipsic1 #ahff74 #bad ,dionysius ,halicarnasensis1 ,antiquit4 ,rom4 ii4 #ef4 #d4 ,compare ,livy1 i4 #af4 #d2 ,florus1 i4 #a4 #af sq42 ,plutarch1 ,romulus1 #bg4 ,mr4 ,a4 ,b4 ,cook was1 ,i believe1 the first to interpret the story as a reminiscence of the sacrifice of a king4 ,see his article 8,the ,european ,sky-,god10 ,folk-lore1 xvi4 7#aije7 pp4 #cbd sq4 ,however1 the acute historian ,a4 ,schwegler long ago maintained that the tradition rested on some very ancient religious rite1 which was afterwards abolished or misunderstood1 and he rightly compared the legendary deaths of ,pentheus and ,orpheus 7,rmische ,geschichte1 ,tbingen1 #ahec-aheh1 vol4 i4 pp4 #ecd sq474 ,see further ,w4 ,otto1 8,juno10 ,philologus1 lxiv4 7#aije7 pp4 #ahg sqq4 #bae ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cac sqq4 #baf ,euripides1 ,bacchae1 #dc sqq41 #ajdc sqq42 ,theocritus1 xxvi42 ,pausanias1 ii4 #b4 #g2 ,apollodorus1 ,bibliotheca1 iii4 #e4 #a sq42 ,hyginus1 ,fab4 #acb and #ahd4 ,the destruction of ,lycurgus by horses seems to be mentioned only by ,apollodorus4 ,as to ,pentheus see especially ,a4 ,g4 ,bather1 8,the ,problem of the ,bacchae10 ,journal of ,hellenic ,studies1 xiv4 7#aijd7 pp4 #bdd-bfc4 #bag ,nonnus1 ,dionys4 vi4 #afe-bje2 ,clement of ,alexandria1 ,protrept4 ii4 #ag sq41 p4 #ae ed4 ,potter2 ,justin ,martyr1 ,apology1 i4 #ed2 ,firmicus ,maternus1 ,de errore profanarum religionum1 #f2 ,arnobius1 ,adversus ,nationes1 v4 #ai4 ,according to the ,clementine ,recognitiones1 x4 #bd 7,migne's ,patrologia ,graeca1 i4 #adcd7 ,dionysus was torn in pieces at ,thebes1 the very place of which ,pentheus was king4 ,the description of ,euripides 7,bacchae1 #ajeh sqq47 suggests that the human victim was tied or hung to a pine-tree before being rent to pieces4 ,we are reminded of the effigy of ,attis which hung on the sacred pine 7above1 vol4 i4 p4 #bfg71 and of the image of ,osiris which was made out of a pine-tree and then buried in the hollow of the trunk 7below1 p4 #ajh74 ,the pine-tree on which ,pentheus was pelted by the ,bacchanals before they tore him limb from limb is said to have been worshipped as if it were the god himself by the ,corinthians1 who made two images of ,dionysus out of it 7,pausanias1 ii4 #b4 #g74 ,the tradition points to an intimate connexion between the tree1 the god1 and the human victim4 #bah ,porphyry1 ,de abstinentia1 ii4 #ee4 ,at ,potniae in ,boeotia a priest of ,dionysus is said to have been killed by the drunken worshippers 7,pausanias1 ix4 #h4 #b74 ,he may have been sacrificed in the character of the god4 #bai ,lucian1 ,de saltatione1 #ea2 ,plato1 ,symposium1 #g1 p4 #agi ,d1 ,e2 ,pausanias1 ix4 #cj4 #e2 ,ovid1 ,metam4 xi4 #a-dc2 ,o4 ,gruppe1 s4v4 8,orpheus10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 iii4 #aafe sq4 ,that ,orpheus died the death of the god has been observed both in ancient and modern times4 ,see ,e4 ,rohde1 ,psyche#c 7,tbingen and ,leipsic1 #aijc7 ii4 #aah1 note #b1 quoting ,proclus on ,plato2 ,s4 ,reinach1 8,la mort d',orphe10 ,cultes1 ,mythes et ,religions1 ii4 7#aijf7 pp4 #he sqq4 ,according to ,ovid1 the ,bacchanals killed him with hoes1 rakes1 and mattocks4 ,similarly in ,west ,africa human victims used to be killed with spades and hoes and then buried in a field which had just been tilled 7,j4 ,b4 ,labat1 ,relation historique de l',ethiopie occidentale1 ,paris1 #agcb1 i4 #chj74 ,such a mode of sacrifice points to the identification of the human victim with the fruits of the earth4 #bbj ,apollodorus1 ,bibliotheca1 iii4 #e4 #a4 #bba ,r4 ,m4 ,dawkins1 8,the ,modern ,carnival in ,thrace and the ,cult of ,dionysus10 ,journal of ,hellenic ,studies1 xxvi4 7#aijf7 pp4 #aia-bjf4 ,see further ,spirits of the ,corn and of the ,wild1 i4 #be sqq4 ,m#hc ,norwegian tradition of the dismemberment of a king1 ,halfdan the ,black4 ,frey1 the ,scandinavian god of fertility1 buried at ,upsala4 #bbb ,snorri ,sturluson1 ,heimskringla1 ,saga ,halfdanar ,svarta1 ch4 #i4 ,i have to thank ,professor ,h4 ,m4 ,chadwick for referring me to this passage and translating it for me4 ,see also ,the ,stories of the ,kings of ,norway 7,heimskringla71 done into ,english by ,w4 ,morris and ,e4 ,magnsson 7,london1 #ahic-aije71 i4 #hf sq4 ,halfdan the ,black was the father of ,harold the ,fair-haired1 king of ,norway 7#hfj-icc ,a4,d474 ,professor ,chadwick tells me that1 though the tradition as to the death and mutilation of ,halfdan was not committed to writing for three hundred years1 he sees no reason to doubt its truth4 ,he also informs me that the word translated 8abundance0 means literally 8the produce of the season40 8,plenteous years0 is the rendering of ,morris and ,magnsson4 #bbc ,as to the descent of ,halfdan and the ,ynglings from ,frey1 see ,heimskringla1 done into ,english by ,w4 ,morris and ,e4 ,magnsson1 i4 #bc-ga 7,the ,saga ,library1 vol4 iii474 ,with regard to ,frey1 the god of fertility1 both animal and vegetable1 see ,e4 ,h4 ,meyer1 ,mythologie der ,germanen 7,strasburg1 #aijc71 pp4 #cff sq42 ,p4 ,hermann1 ,nordische ,mythologie 7,leipsic1 #aijc71 pp4 #bjf sqq4 #bbd ,heimskringla1 done into ,english by ,w4 ,morris and ,e4 ,magnsson1 i4 #d1 #bb-bd 7,the ,saga ,library1 vol4 iii474 ,m#hd ,segera1 a magician of ,kiwai1 said to have been cut up after death and the pieces buried in gardens to fertilize them4 #bbe ,totemism and ,exogamy1 ii4 #cb sq41 from information supplied by ,dr4 ,c4 ,g4 ,seligmann4 ,m#he ,apparently widespread custom of dismembering a king or magician and burying the pieces in different parts of the kingdom4 ,m#hf ,in this dismemberment a special virtue seems to have been ascribed to the genital organs4 #bbf ,see above1 p4 #aj4 #bbg ,dudley ,kidd1 ,savage ,childhood 7,london1 #aijf71 p4 #bia4 #bbh ,above1 p4 #ig4 #bbi ,above1 pp4 #bfh sq4 ,m#hg ,the ,egyptian kings probably opposed the custom and succeeded in abolishing it4 ,precautions taken to preserve the bodies of kings from mutilation4 #bcj ,see my notes on ,pausanias1 i4 #bh4 #g and viii4 #dg4 #e 7vol4 ii4 pp4 #cff sq41 vol4 iv4 pp4 #dcc sq474 #bca ,r4 ,f4 ,harper1 ,assyrian and ,babylonian ,literature 7,new ,york1 #aija71 p4 #aaf2 ,c4 ,fossey1 ,la ,magie ,assyrienne 7,paris1 #aijb71 pp4 #cd sq4 #bcb ,amos ii4 #a4 #bcc ,pausanias1 i4 #i4 #g sq4 ,m#hh ,graves of kings and chiefs in ,africa kept secret4 ,burial-place of chiefs in ,fiji kept secret4 ,graves of ,melanesian magicians kept secret4 #bcd ,p4 ,b4 du ,chaillu1 ,explorations and ,adventures in ,equatorial ,africa 7,london1 #ahfa71 pp4 #ah sq4 #bce ,j4 ,spieth1 ,die ,ewe-,stmme 7,berlin1 #aijf71 p4 #ajg4 #bcf ,mary ,h4 ,kingsley1 ,travels in ,west ,africa 7,london1 #ahig71 pp4 #ddi sq4 ,in ,west ,african jargon the word ju-ju means fetish or magic4 #bcg ,father ,porte1 8,les reminiscences d'un missionnaire du ,basutoland10 ,missions ,catholiques1 xxviii4 7#ahif7 pp4 #caa sq4 ,as to the ,baloi1 see ,a4 ,merensky1 ,beitrge zur ,kenntniss ,sd-,afrikas 7,berlin1 #ahge71 pp4 #ach sq42 ,e4 ,gottschling1 8,the ,bawenda10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 p4 #cge4 ,for these two references ,i have to thank ,mr4 ,e4 ,s4 ,hartland4 #bch ,henri ,a4 ,junod1 ,the ,life of a ,south ,african ,tribe 7,neuchtel1 #aiab-aiac71 i4 #chg sq4 #bci ,lorimer ,fison1 8,notes on ,fijian ,burial ,customs10 ,journal of the ,anthropological ,institute1 x4 7#ahha7 pp4 #ada sq4 #bdj ,r4 ,h4 ,codrington1 ,the ,melanesians 7,oxford1 #ahia71 p4 #bfi4 ,m#hi ,among the ,koniags of ,alaska the bodies of dead whalers were cut up and used as talismans4 #bda ,ivan ,petroff1 ,report on the ,population1 ,industries1 and ,resources of ,alaska1 p4 #adb4 ,the account seems to be borrowed from ,h4 ,j4 ,holmberg1 who adds that pains were taken to preserve the flesh from decay1 8because they believed that their own life depended on it40 ,see ,h4 ,j4 ,holmberg1 8ber die ,vlker des russischen ,amerika10 ,acta ,societatis ,scientiarum ,fennicae1 iv4 7,helsingfors1 #ahef7 p4 #cia4 ,m#ij ,assimilation of human victims to the corn4 #bdb ,above1 p4 #ig4 #bdc ,plutarch1 ,isis et ,osiris1 #ca2 ,herodotus1 ii4 #ch4 #bdd ,herrera1 quoted by ,a4 ,bastian1 ,die ,culturlnder des alten ,amerika 7,berlin1 #ahgh71 ii4 #fci2 id41 ,general ,history of the vast ,continent and ,islands of ,america1 translated by ,capt4 ,j4 ,stevens 7,london1 #agbe-bf71 ii4 #cgi sq4 7whose version of the passage is inadequate74 ,compare ,brasseur de ,bourbourg1 ,histoire des nations civilises du ,mexique et de l',amrique ,centrale 7,paris1 #aheg-ei71 i4 #cbg1 iii4 #ebe4 #bde ,e4 ,lefbure1 ,le mythe ,osirien 7,paris1 #ahgd-ge71 p4 #ahh4 #bdf ,firmicus ,maternus1 ,de errore profanarum religionum1 #b1 8,defensores eorum volunt addere physicam rationem1 frugum semina ,osirim dicentes esse1 ,isim terram1 ,tyfonem calorem3 et quia maturatae fruges calore ad vitam hominum colliguntur et divisae a terrae consortio separantur et rursus adpropinquante hieme seminantur1 hanc volunt esse mortem ,osiridis1 cum fruges recondunt1 inventionem vero1 cum fruges genitali terrae fomento conceptae annua rursus coeperint procreatione generari40 ,tertullian1 ,adversus ,marcionem1 i4 #ac1 8,sic et ,osiris quod semper sepelitur et in vivido quaeritur et cum gaudio invenitur1 reciprocarum frugum et vividorum elementorum et recidivi anni fidem argumentantur40 ,plutarch1 ,isis et ,osiris1 #fe1 1 1 1 4 ,eusebius1 ,praeparatio ,evangelii1 iii4 #aa4 #ca1 1 4 ,athenagoras1 ,supplicatio pro ,christianis1 #bb1 pp4 #aab1 #aad ed4 ,j4 ,c4 ,t4 ,otto1 1 1 7 4 1 74 ,see also the passage of ,cornutus quoted above1 vol4 i4 p4 #bbi1 note #b4 ,m#ia ,osiris as a tree-spirit4 ,his image enclosed in a pine-tree4 #bdg ,de errore profanarum religionum1 #bg4 #bdh ,see above1 vol4 i4 pp4 #bfg1 #bgg4 #bdi ,plutarch1 ,isis et ,osiris1 #ba1 1 4 ,again1 ibid4 #db1 4 #bej ,see above1 p4 #i4 ,m#ib ,the setting up of the ded pillar at the great festival of ,osiris in the month of ,khoiak4 ,the setting up of the pillar may have been an emblem of the god's resurrection4 #bea ,as to the tet or ded pillar and its erection at the festival see ,h4 ,brugsch in ,zeitschrift fr gyptische ,sprache und ,alterthumskunde1 #ahha1 pp4 #hd1 #if2 id41 ,religion und ,mythologie der alten ,aegypter1 p4 #fah2 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #cgg sq42 id41 ,die gyptische ,religion1#b pp4 #bb1 #fd2 ,c4 ,p4 ,tiele1 ,history of the ,egyptian ,religion 7,london1 #ahhb71 pp4 #df sq42 ,sir ,j4 ,gardiner ,wilkinson1 ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahgh71 iii4 pp4 #fg1 note #c1 and #hb2 ,a4 ,wiedemann1 ,religion of the ,ancient ,egyptians1 pp4 #bhi sq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #acj sq42 ,a4 ,moret1 ,du caractre religieux de la royaut ,pharaonique1 p4 #aec1 note #a2 id41 ,mystres gyptiens1 pp4 #ab-af2 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #abb1 #abd1 sq42 id41 ,osiris and the ,egyptian ,resurrection1 i4 #f1 #cg1 #dh1 #ea sqq42 ,miss ,margaret ,a4 ,murray1 ,the ,osireion at ,abydos1 pp4 #bg1 #bh2 ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b1 p4 #gj4 ,in a letter to me 7dated #hth ,december1 #aiaj7 my colleague ,professor ,p4 ,e4 ,newberry tells me that he believes ,osiris to have been originally a cedar-tree god imported into ,egypt from the ,lebanon1 and he regards the ded pillar as a lopped cedar-tree4 ,the flail1 as a symbol of ,osiris1 he believes to be the instrument used to collect incense4 ,a similar flail is used by peasants in ,crete to extract the ladanum gum from the shrubs4 ,see ,p4 de ,tournefort1 ,relation d'un ,voyage du ,levant 7,amsterdam1 #agah71 i4 #bi1 with the plate4 ,for this reference ,i am indebted to ,professor ,newberry4 #beb ,plutarch1 ,isis et ,osiris1 #ae4 ,see above1 p4 #i4 #bec ,the ,magic ,art and the ,evolution of ,kings1 ii4 #hh-ij4 ,m#ic ,osiris associated with the pine1 the sycamore1 the tamarisk1 and the acacia4 #bed ,a4 ,mariette-,bey1 ,dendrah1 iv4 pl4 #ff4 #bee ,a4 ,mariette-,bey1 ,dendrah1 iv4 pl4 #gb4 ,compare ,e4 ,lefbure1 ,le mythe ,osirien1 pp4 #aid1 #aif1 who regards the tree as a conifer4 ,but it is perhaps a tamarisk4 #bef ,e4 ,lefbure1 op4 cit4 pp4 #aie1 #aig4 #beg ,s4 ,birch1 in ,sir ,j4 ,g4 ,wilkinson's ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahgh71 iii4 #hd4 #beh ,sir ,j4 ,g4 ,wilkinson1 op4 cit4 iii4 #fb-fd2 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #ajf sq42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #ahe4 #bei ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt 7,london1 #aiab71 p4 #bh4 #bfj ,a4 ,moret1 ,kings and ,gods of ,egypt 7,new ,york and ,london1 #aiab71 p4 #hc4 #bfa ,above1 vol4 i4 pp4 #bbg sq4 #bfb ,sir ,j4 ,g4 ,wilkinson1 op4 cit4 iii4 #cdi sq42 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 p4 #cfh2 ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter1 p4 #fba4 #bfc ,we may compare a belief of some of the ,californian ,indians that the owl is the guardian spirit and deity of the 8,california big tree10 and that it is equally unlucky to fell the tree or to shoot the bird4 ,see ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 p4 #cih4 ,when a ,maori priest desires to protect the life or soul 7hau7 of a tree against the insidious arts of magicians1 he sets a bird-snare in the tree1 and the first bird caught in the snare1 or its right wing1 embodies the life or soul of the tree4 ,accordingly the priest recites appropriate spells over the bird or its wing and hides it away in the forest4 ,after that no evil-disposed magician can hurt the tree1 since its life or soul is not in it but hidden away in the forest4 ,see ,elsdon ,best1 8,spiritual ,concepts of the ,maori10 ,journal of the ,polynesian ,society1 ix4 7#aijj7 p4 #aie4 ,thus the bird or its wing is the depository of the external soul of the tree4 ,compare ,balder the ,beautiful1 i4 #ie sqq4 #bfd ,sir ,j4 ,g4 ,wilkinson1 op4 cit4 iii4 #cdi sq42 ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter1 p4 #fba2 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 tav4 cclxiii42 ,plutarch1 ,isis et ,osiris1 #bj4 ,in this passage of ,plutarch it has been proposed by ,g4 ,parthey to read 7tamarisk7 for 7methide71 and the conjecture appears to be accepted by ,wilkinson1 loc4 cit4 #bfe ,e4 ,lefbure1 ,le mythe ,osirien1 p4 #aia4 #bff ,e4 ,lefbure1 op4 cit4 p4 #ahh4 #bfg ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 tav4 ccciv42 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 ii4 #egj1 fig4 ,m#id ,osiris in relation to fruit-trees1 wells1 the vine1 and ivy4 #bfh ,plutarch1 ,isis et ,osiris1 #ce4 ,one of the points in which the myths of ,isis and ,demeter agree is that both goddesses in the search for the loved and lost one are said to have sat down1 sad at heart and weary1 on the edge of a well4 ,hence those who had been initiated at ,eleusis were forbidden to sit on a well4 ,see ,plutarch1 ,isis et ,osiris1 #ae2 ,homer1 ,hymn to ,demeter1 #ih sq42 ,pausanias1 i4 #ci4 #a2 ,apollodorus1 ,bibliotheca1 i4 #e4 #a2 ,nicander1 ,theriaca1 #dhf2 ,clement of ,alexandria1 ,protrept4 ii4 #bj1 p4 #af ed4 ,potter4 #bfi ,tibullus1 i4 #g4 #cc-cf2 ,diodorus ,siculus1 i4 #ag4 #a1 i4 #bj4 #d4 #bgj ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #ch1 #ci4 #bga ,e4 ,a4 ,wallis ,budge1 op4 cit4 i4 #ai1 #de1 with frontispiece4 #bgb ,diodorus ,siculus1 i4 #ag4 #d sq4 ,m#ie ,osiris perhaps conceived as a god of fertility in general4 #bgc ,herodotus1 ii4 #dh2 ,plutarch1 ,isis et ,osiris1 #ab1 #ah1 #cf1 #ea2 ,diodorus ,siculus1 i4 #ba4 #e1 i4 #bb4 #f sq41 iv4 #f4 #c4 #bgd ,hippolytus1 ,refutatio omnium haeresium1 v4 #g1 p4 #add ed4 ,duncker and ,schneidewin4 #bge ,a4 ,mariette-,bey1 ,dendrah1 iv4 plates #ff1 #fh1 #fi1 #gj1 #hh1 #hi1 #ij4 ,compare ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 tavv4 cclxxi41 cclxxii41 cclxxvi41 cclxxxv41 cclxxxvi41 cclxxxvii41 cclxxxix41 ccxc42 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #acb1 #acf1 #acg4 #bgf ,miss ,margaret ,a4 ,murray1 ,the ,osireion at ,abydos1 p4 #bg4 #bgg ,that the ,greek ,dionysus was nothing but a slightly disguised form of the ,egyptian ,osiris has been held by ,herodotus in ancient and by ,mr4 ,p4 ,foucart in modern times4 ,see ,herodotus1 ii4 #di2 ,p4 ,foucart1 ,le culte de ,dionysos en ,attique 7,paris1 #aijd7 7,mmoires de l',acadmie des ,inscriptions et ,belles-,lettres1 xxxvii474 ,m#if ,as god of the corn ,osiris came to be viewed as the god of the resurrection4 #bgh ,above1 pp4 #ac sq4 #bgi ,above1 pp4 #ij sq4 #bhj #a ,corinthians xv4 #cf-ch1 #db-dd4 ,m#ig ,great popularity of the worship of ,osiris4 #bha ,herodotus1 ii4 #db4 ,compare ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #aae sq41 #bjc sq42 id41 ,osiris and the ,egyptian ,resurrection1 i4 #bb sq4 ,m#ih ,multifarious attributes of ,isis4 #bhb ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter1 p4 #fde2 ,w4 ,dittenberger1 ,orientis ,graeci ,inscriptiones ,selectae1 vol4 ii4 p4 #dcc1 ,no4 #fie2 ,corpus ,inscriptionum ,graecarum1 iii4 p4 #abcb1 ,no4 #dida4 ,compare ,h4 ,dessau1 ,inscriptiones ,latinae ,selectae1 vol4 ii4 ,pars i4 p4 #agi1 ,no4 #dcgf ,a4 ,in ,egyptian her name is ,hest or ,ast1 but the derivation and meaning of the name are unknown4 ,see ,a4 ,wiedemann1 ,the ,religion of the ,ancient ,egyptians1 pp4 #bah sq4 #bhc ,c4 ,p4 ,tiele1 ,history of ,egyptian ,religion 7,london1 #ahhb71 p4 #eg4 #bhd ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #bjc sq4 ,m#ii ,how ,isis resembled yet differed from the ,mother ,goddesses of ,asia4 ,isis perhaps originally a goddess of the corn4 #bhe ,diodorus ,siculus1 i4 #ad4 #a sq4 ,eusebius 7,praeparatio ,evangelii1 iii4 #c7 quotes from ,diodorus a long passage on the early religion of ,egypt1 prefacing it with the remark that ,diodorus's account of the subject was more concise than that of ,manetho4 #bhf ,augustine1 ,de civitate ,dei1 viii4 #bg4 ,tertullian says that ,isis wore a wreath of the corn she had discovered 7,de corona1 #g74 #bhg ,diodorus ,siculus1 i4 #ad4 #b4 #bhh ,see above1 p4 #de1 and vol4 i4 p4 #bcb4 #bhi ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter1 p4 #fdg2 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 ii4 #bgg4 #bij ,h4 ,brugsch1 op4 cit4 p4 #fdi4 ,compare ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #baf4 #bia ,h4 ,brugsch1 loc4 cit4 #bib ,herodotus1 ii4 #ei1 #aef2 ,diodorus ,siculus1 i4 #ac1 #be1 #ie2 ,apollodorus1 ,bibliotheca1 ii4 #a4 #c2 ,j4 ,tzetzes1 ,schol4 on ,lycophron1 #bab4 ,see further ,w4 ,drexler1 s4v4 8,isis10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 ii4 #ddc sq4 #bic ,anthologia ,planudea1 cclxiv4 #a4 #bid ,epigrammata ,graeca ex lapidibus conlecta1 ed4 ,g4 ,kaibel 7,berlin1 #ahgh71 ,no4 #ajbh1 pp4 #dcg sq42 ,orphica1 ed4 ,e4 ,abel 7,leipsic and ,prague1 #ahhe71 pp4 #bie sqq4 #bie ,w4 ,drexler1 op4 cit4 ii4 #ddh sqq4 ,m#ajj ,refinement and spiritualization of ,isis in later times3 the popularity of her worship in the ,roman empire4 ,resemblance of ,isis to the ,madonna4 #bif ,otho often celebrated1 or at least attended1 the rites of ,isis1 clad in a linen garment 7,suetonius1 ,otho1 #ab74 ,commodus did the same1 with shaven head1 carrying the effigy of ,anubis4 ,see ,lampridius1 ,commodus1 #i2 ,spartianus1 ,pescennius ,niger1 #f2 id41 ,caracallus1 #i4 #big ,l4 ,preller1 ,rmische ,mythologie#c 7,berlin1 #ahha-ahhc71 ii4 #cgc-che2 ,j4 ,marquardt1 ,rmische ,staatsverwaltung 7,leipsic1 #ahhe71 iii4#b #gg-ha2 ,e4 ,renan1 ,marc-,aurle et la fin du ,monde ,antique 7,paris1 #ahhb71 pp4 #egj sqq42 ,j4 ,reville1 ,la religion romaine ,rome sous les ,svres 7,paris1 #ahhf71 pp4 #ed-fa2 ,g4 ,lafaye1 ,histoire du culte des divinits d',alexandrie 7,paris1 #ahhd72 ,e4 ,meyer and ,w4 ,drexler1 s4v4 8,isis10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 ii4 #cfj sqq42 ,s4 ,dill1 ,roman ,society in the ,last ,century of the ,western ,empire#b 7,london1 #ahii71 pp4 #gi sq41 #he sqq42 id41 ,roman ,society from ,nero to ,marcus ,aurelius 7,london1 #aijd71 pp4 #efj sqq4 ,the chief passage on the worship of ,isis in the ,west is the eleventh book of ,apuleius's ,metamorphoses4 ,on the reputation which the goddess enjoyed as a healer of the sick see ,diodorus ,siculus1 i4 #be2 ,w4 ,drexler1 op4 cit4 ii4 #eba sqq4 ,the divine partner of ,isis in later times1 especially outside of ,egypt1 was ,serapis1 that is ,osiris-,apis 7,asar-pi71 the sacred ,apis bull of ,memphis1 identified after death with ,osiris4 ,his oldest sanctuary was at ,memphis 7,pausanias1 i4 #ah4 #d71 and there was one at ,babylon in the time of ,alexander the ,great 7,plutarch1 ,alexander1 #gf2 ,arrian1 ,anabasis1 vii4 #bf74 ,ptolemy ,i4 or ,,ii4 built a great and famous temple in his honour at ,alexandria1 where he set up an image of the god which was commonly said to have been imported from ,sinope in ,pontus4 ,see ,tacitus1 ,histor4 iv4 #hc sq42 ,plutarch1 ,isis et ,osiris1 #bg-bi2 ,clement of ,alexandria1 ,protrept4 iv4 #dh1 p4 #db ed4 ,potter4 ,in after ages the institution of the worship of ,serapis was attributed to this ,ptolemy1 but all that the politic ,macedonian monarch appears to have done was to assimilate the ,egyptian ,osiris to the ,greek ,pluto1 and so to set up a god whom ,egyptians and ,greeks could unite in worshipping4 ,serapis gradually assumed the attributes of ,aesculapius1 the ,greek god of healing1 in addition to those of ,pluto1 the ,greek god of the dead4 ,see ,g4 ,lafaye1 ,histoire du culte des divinits d',alexandrie1 pp4 #af sqq42 ,a4 ,wiedemann1 ,herodots zweites ,buch1 p4 #ehi2 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #aie sqq42 ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #bcg sq4 #bih ,the resemblance of ,isis to the ,virgin ,mary has often been pointed out4 ,see ,w4 ,drexler1 s4v4 8,isis10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 ii4 #dbh sqq4 #bii ,w4 ,drexler1 op4 cit4 ii4 #dcj sq4 #cjj ,th4 ,trede1 ,das ,heidentum in der rmischen ,kirche 7,gotha1 #ahhi-ahia71 iii4 #add sq4 #cja ,on this later aspect of ,isis see ,w4 ,drexler1 op4 cit4 ii4 #dgd sqq4 ,m#aja ,osiris interpreted as the sun by many modern writers4 #cjb ,p4 ,e4 ,jablonski1 ,pantheon ,aegyptiorum 7,frankfort1 #agej-ageb71 i4 #abe sq4 #cjc ,diodorus ,siculus1 i4 #aa4 #a4 #cjd ,see p4 #aaf1 note #b4 #cje ,see ,macrobius1 ,saturnalia1 bk4 i4 #cjf ,saturn4 i4 #ba4 #aa4 #cjg ,plutarch1 ,isis et ,osiris1 #aj and #ea2 ,sir ,j4 ,g4 ,wilkinson1 ,manners and ,customs of the ,ancient ,egyptians 7,london1 #ahgh71 iii4 #cec2 ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 pp4 #ghb sq42 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #aac sq42 ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt1 pp4 #aa sq4 ,strictly speaking1 the eye was the eye of ,horus1 which the dutiful son sacrificed in behalf of his father ,osiris4 8,this act of filial devotion1 preserved to us in the ,pyramid ,texts1 made the already sacred ,horus-eye doubly revered in the tradition and feeling of the ,egyptians4 ,it became the symbol of all sacrifice2 every gift or offering might be called a #8,horus-eye1' especially if offered to the dead4 ,excepting the sacred beetle1 or scarab1 it became the commonest and the most revered symbol known to ,egyptian religion1 and the myriads of eyes1 wrought in blue or green glaze1 or even cut from costly stone1 which fill our museum collections1 and are brought home by thousands by the modern tourist1 are survivals of this ancient story of ,horus and his devotion to his father0 7,j4 ,h4 ,breasted1 op4 cit4 p4 #ca74 #cjh ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 i4 #dfg2 ,a4 ,erman1 ,die gyptische ,religion1#b p4 #h4 #cji ,isis et ,osiris1 #eb4 #caj ,de errore profanarum religionum1 #h4 ,m#ajb ,the later identification of ,osiris with ,ra1 the sun-god1 does not prove that ,osiris was originally the sun4 ,such identifications sprang from attempts to unify and amalgamate the many local cults of ,egypt4 #caa ,lepsius1 8ber den ersten gyptischen ,gtterkreis und seine geschichtlich-mythologische ,entstehung10 in ,abhandlungen der kniglichen ,akademie der ,wissenschaften zu ,berlin1 #ahea1 pp4 #aid sq4 #cab ,the view here taken of the history of ,egyptian religion is based on the sketch in ,ad4 ,erman's ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #cea sqq4 ,compare ,c4 ,p4 ,tiele1 ,geschichte der ,religion im ,altertum 7,gotha1 #ahif-aijc71 i4 #gi sq4 ,m#ajc ,most ,egyptian gods were at some time identified with the sun4 ,attempt of ,amenophis ,,iv4 to abolish all gods except the sun-god4 ,failure of the attempt4 #cac ,on this attempted revolution in religion see ,lepsius1 in ,verhandlungen der knigl4 ,akad4 der ,wissenschaften zu ,berlin1 #ahea1 pp4 #aif-bja2 ,a4 ,erman1 ,aegypten und aegyptisches ,leben im ,altertum1 pp4 #gd sq41 #cee-ceg2 id41 ,die gyptische ,religion1#b pp4 #gf-hd2 ,h4 ,brugsch1 ,history of ,egypt 7,london1 #ahgi71 i4 #dda sqq42 ,a4 ,wiedemann1 ,aegyptische ,geschichte 7,gotha1 #ahhd71 pp4 #cif sqq42 id41 ,die ,religion der alten ,agypter1 pp4 #bj-bb2 id41 ,religion of the ,ancient ,egyptians1 pp4 #ce-dc2 ,c4 ,p4 ,tiele1 ,geschichte der ,religion im ,altertum1 i4 #hd-ib2 ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #caf sqq42 ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #fh-hd2 ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians 7,london1 #aijh71 pp4 #bfd-bgi2 ,a4 ,moret1 ,kings and ,gods of ,egypt 7,new ,york and ,london1 #aiab71 pp4 #da-fh4 ,a very sympathetic account of this remarkable religious reformer is given by ,professor ,j4 ,h4 ,breasted 7,development of ,religion and ,thought in ,ancient ,egypt1 pp4 #cai-cdc74 ,amenophis ,,iv4 reigned from about #acge to #aceh ,b4,c4 ,his new capital1 ,akhetaton1 the modern ,tell-el-,amarna1 was on the right bank of the ,nile1 between ,memphis and ,thebes4 ,the king has been described as 8of all the ,pharaohs the most curious and at the same time the most enigmatic figure40 ,to explain his bodily and mental peculiarities some scholars conjectured that through his mother1 ,queen ,tii1 he might have had ,semitic blood in his veins4 ,but this theory appears to have been refuted by the discovery in #aije of the tomb of ,queen ,tii's parents1 the contents of which are of pure ,egyptian style4 ,see ,a4 ,moret1 op4 cit4 pp4 #df sq4 ,m#ajd ,identification with the sun is no evidence of the original character of an ,egyptian god4 ,m#aje ,the solar theory of ,osiris does not explain his death and resurrection4 #cad ,p4 ,le ,page ,renouf1 ,lectures on the ,origin and ,growth of ,religion#b 7,london1 #ahhd71 p4 #aac4 #cae ,the late eminent scholar ,c4 ,p4 ,tiele1 who formerly interpreted ,osiris as a sun-god 7,history of ,egyptian ,religion1 pp4 #dc sqq471 afterwards adopted a view of his nature which approaches more nearly to the one advocated in this book4 ,see his ,geschichte der ,religion im ,altertum1 i4 #ce sq41 #abc4 ,professor ,ed4 ,meyer also formerly regarded ,osiris as a sun-god2 he now interprets him as a great vegetation god1 dwelling in the depths of the earth and causing the plants and trees to spring from it4 ,the god's symbol1 the ded pillar 7see above1 pp4 #ajh sq471 he takes to be a tree-trunk with cross-beams4 ,see ,ed4 ,meyer1 ,geschichte des ,altertums1 i4 p4 #fg1 #eg 7first edition1 #ahhd72 id41 i4#b #b4 pp4 #gj1 #hd1 #hg 7second edition1 #aiji74 ,sir ,gaston ,maspero has also abandoned the theory that ,osiris was the sun2 he now supposes that the deity originally personified the ,nile4 ,see his ,histoire ancienne#d 7,paris1 #ahhf71 p4 #ce2 and his ,histoire ancienne des ,peuples de l',orient ,classique1 i4 7,paris1 #ahie71 p4 #acj4 ,dr4 ,e4 ,a4 ,wallis ,budge also formerly interpreted ,osiris as the ,nile 7,the ,gods of the ,egyptians1 i4 #abb1 #abc71 and this view was held by some ancient writers 7,plutarch1 ,isis et ,osiris1 #cb1 #cd1 #cf1 #ch1 #ci74 ,compare ,miss ,m4 ,a4 ,murray1 ,the ,osireion at ,abydos 7,london1 #aijd71 p4 #bi4 ,dr4 ,budge now explains ,osiris as a deified king4 ,see his ,osiris and the ,egyptian ,resurrection1 vol4 i4 pp4 xviii1 #cj sq41 #cg1 #ff sq41 #afh1 #bed1 #bef1 #bij1 #cjj1 #cab1 #chd4 ,as to this view see below1 pp4 #aeh sqq4 ,m#ajf ,the death and resurrection of ,osiris are more naturally explained by the annual decay and growth of vegetation4 #caf ,for the identification of ,osiris with ,dionysus1 and of ,isis with ,demeter1 see ,herodotus1 ii4 #db1 #di1 #ei1 #add1 #aef2 ,plutarch1 ,isis et ,osiris1 #ac1 #ce2 ,diodorus ,siculus1 i4 #ac1 #be1 #if1 iv4 #a2 ,orphica1 ,hymn #db2 ,eusebius1 ,praepar4 ,evang4 iii4 #aa4 #ca2 ,servius on ,virgil1 ,aen4 xi4 #bhg2 id41 on ,virgil1 ,georg4 i4 #aff2 ,j4 ,tzetzes1 ,schol4 on ,lycophron1 #bab2 1 xxii4 #b1 in ,mythographi ,graeci1 ed4 ,a4 ,westermann 7,brunswick1 #ahdc71 p4 #cfh2 ,nonnus1 ,dionys4 iv4 #bfi sq42 ,cornutus1 ,theologiae ,graecae ,compendium1 #bh2 ,ausonius1 ,epigrammata1 #bi and #cj4 ,for the identification of ,osiris with ,adonis and ,attis see ,stephanus ,byzantius1 s4v4 2 ,damascius1 8,vita ,isodori10 in ,photius1 ,bibliotheca1 ed4 ,im4 ,bekker 7,berlin1 #ahbd71 p4 #cdc;a1 lines #ba sq42 ,hippolytus1 ,refutatio omnium haeresium1 v4 #i4 p4 #afh ed4 ,duncker and ,schneidewin2 ,orphica1 ,hymn #db4 ,for the identification of ,attis1 ,adonis1 and ,dionysus see ,socrates1 ,historia ,ecclesiastica1 iii4 #bc 7,migne's ,patrologia ,graeca1 lxvii4 #ddh72 ,plutarch1 ,quaestiones ,conviviales1 iv4 #e4 #c2 ,clement of ,alexandria1 ,protrept4 ii4 #ai1 p4 #af ed4 ,potter4 #cag ,lucian1 ,de dea ,syria1 #g4 ,according to ,professor ,ed4 ,meyer1 the relations of ,egypt to ,byblus were very ancient and close2 he even suggests that there may have been from early times an ,egyptian colony1 or at all events an ,egyptian military post1 in the city4 ,the commercial importance of ,byblus arose from its possession of the fine cedar forests on the ,lebanon2 the timber was exported to ,egypt1 where it was in great demand4 ,see ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 pp4 xix1 #cia sqq4 #cah ,herodotus1 ii4 #di4 #cai ,plutarch1 ,isis et ,osiris1 #ce4 #cbj ,osiris1 ,attis1 ,adonis1 and ,dionysus were all resolved by him into the sun2 but he spared ,demeter 7,ceres71 whom1 however1 he interpreted as the moon4 ,see the ,saturnalia1 bk4 i4 ,m#ajg ,osiris was sometimes interpreted by the ancients as the moon4 #cba ,plutarch1 ,isis et ,osiris1 #da4 #cbb ,on ,osiris as a moon-god see ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #ai-bb1 #ei1 #chd sqq4 #cbc ,plutarch1 ,isis et ,osiris1 #ac1 #db4 #cbd ,ibid4 #ah1 #db4 ,the hieroglyphic texts sometimes speak of fourteen pieces1 and sometimes of sixteen1 or even eighteen4 ,but fourteen seems to have been the true number1 because the inscriptions of ,denderah1 which refer to the rites of ,osiris1 describe the mystic image of the god as composed of fourteen pieces4 ,see ,e4 ,a4 ,wallis ,budge1 ,the ,gods of the ,egyptians1 ii4 #abf sq42 id41 ,osiris and the ,egyptian ,resurrection1 i4 #chf sq4 #cbe ,plutarch1 ,isis et ,osiris1 #h4 #cbf ,a4 ,s4 ,gatschet1 ,the ,klamath ,indians of ,south-,western ,oregon 7,washington1 #ahij71 p4 lxxxix4 #cbg ,s4 ,r4 ,riggs1 ,dakota ,grammar1 ,texts1 and ,ethnography 7,washington1 #ahic71 p4 #af4 #cbh ,r4 ,f4 ,kaindl1 ,die ,huzulen 7,vienna1 #ahid71 p4 #ig4 #cbi ,plutarch1 ,isis et ,osiris1 #dc4 #ccj ,ibid4 #dc4 #cca ,ibid4 #bj1 #bi4 #ccb ,plutarch1 ,isis et ,osiris1 #dc2 id41 ,quaest4 ,conviv4 viii4 #a4 #c4 ,compare ,herodotus1 iii4 #bh2 ,aelian1 ,nat4 ,anim4 xi4 #aj2 ,mela1 i4 #i4 #eh4 #ccc ,herodotus1 ii4 #dg2 ,plutarch1 ,isis et ,osiris1 #h4 ,as to pigs in relation to ,osiris1 see ,spirits of the ,corn and of the ,wild1 ii4 #bd sqq4 #ccd ,p4 ,j4 de ,horrack1 8,lamentations of ,isis and ,nephthys10 ,records of the ,past1 ii4 7,london1 ,n4,d47 pp4 #aba sq42 ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter1 pp4 #fbi sq42 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #chi4 8,apart from the fact that ,osiris is actually called sr ,a1 i4e4 #8,osiris the ,moon1' there are so many passages which prove beyond all doubt that at one period at least ,osiris was the ,moon-god1 that it is difficult to understand why ,diodorus stated that ,osiris was the sun and ,isis the moon0 7,e4 ,a4 ,wallis ,budge1 op4 cit4 i4 #ba74 #cce ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #ei4 ,m#ajh ,the identification of ,osiris with the moon appears to be based on a comparatively late theory that all things grow and decay with the waxing and waning of the moon4 #ccf ,according to ,c4 ,p4 ,tiele 7,geschichte der ,religion im ,altertum1 i4 #gi7 the conception of ,osiris as the moon was late and never became popular4 ,this entirely accords with the view adopted in the text4 #ccg ,pliny1 ,nat4 ,hist4 ii4 #bba4 #cch ,macrobius1 ,comment4 in somnium ,scipionis1 i4 #aa4 #g4 #cci ,aulus ,gellius1 xx4 #h4 ,for the opinions of the ancients on this subject see further ,w4 ,h4 ,roscher1 ber ,selene und ,verwandtes 7,leipsic1 #ahij71 pp4 #fa sqq4 #cdj ,john ,ramsay of ,ochtertyre1 ,scotland and ,scotsmen in the ,eighteenth ,century1 edited by ,a4 ,allardyce 7,edinburgh and ,london1 #ahhh71 ii4 #ddi4 #cda ,j4 ,g4 ,campbell1 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland 7,glasgow1 #aijb71 pp4 #cjf sq4 ,m#aji ,practical rules founded on this lunar theory4 ,supposed influence of the phases of the moon on the operations of husbandry4 #cdb ,palladius1 ,de re rustica1 i4 #cd4 #h4 ,compare id4 i4 #f4 #ab2 ,pliny1 ,nat4 ,hist4 xviii4 #cba1 8omnia quae caeduntur1 carpuntur1 tondentur innocentius decrescente luna quam crescente fiunt02 ,geoponica1 i4 #f4 #h1 4 #cdc ,j4 ,brand1 ,popular ,antiquities of ,great ,britain 7,london1 #ahhb-ahhc71 iii4 #add1 quoting ,werenfels1 ,dissertation upon ,superstition 7,london1 #agdh71 p4 #f4 #cdd ,a4 ,wuttke1 ,der deutsche ,volksaberglaube#c 7,berlin1 #ahfi71 #fe1 pp4 #eg sq4 ,compare ,j4 ,grimm1 ,deutsche ,mythologie#d 7,berlin1 #ahge-ahgh71 ii4 #eie2 ,montanus1 ,die deutsche ,volksfeste1 ,volksbruche und deutscher ,volksglaube 7,iserlohn1 ,n4,d471 p4 #abh2 ,m4 ,prtorius1 ,deliciae ,prussicae 7,berlin1 #ahga71 p4 #ah2 ,o4 ,schell1 8,einige ,bemerkungen ber den ,mond im heutigen ,glauben des bergischen ,volkes10 ,am ,ur-quell1 v4 7#ahid7 p4 #agc4 ,the rule that the grafting of trees should be done at the waxing of the moon is laid down by ,pliny 7,nat4 ,hist4 xvii4 #ajh74 ,at ,deutsch-,zepling in ,transylvania1 by an inversion of the usual custom1 seed is generally sown at the waning of the moon 7,a4 ,heinrich1 ,agrarische ,sitten und ,gebruche unter den ,sachsen ,siebenbrgens1 ,hermannstadt1 #ahhj1 p4 #g74 ,some ,french peasants also prefer to sow in the wane 7,f4 ,chapiseau1 ,folk-lore de la ,beauce et du ,perche1 ,paris1 #aijb1 i4 #bia74 ,in the ,abruzzi also sowing and grafting are commonly done when the moon is on the wane2 timber that is to be durable must be cut in ,january during the moon's decrease 7,g4 ,finamore1 ,credenze1 ,usi e ,costumi ,abruzzesi1 ,palermo1 #ahij1 p4 #dc74 #cde ,p4 ,sbillot1 ,traditions et ,superstitions de la ,haute-,bretagne 7,paris1 #ahhb71 ii4 #cee2 ,l4 ,f4 ,sauv1 ,folk-lore des ,hautes-,vosges 7,paris1 #ahhi71 p4 #e2 ,j4 ,brand1 ,popular ,antiquities of ,great ,britain1 iii4 #aej2 ,holzmayer1 8,osiliana10 ,verhandlungen der gelehrten ,estnichen ,gesellschaft zu ,dorpat1 vii4 7#ahgb7 p4 #dg4 #cdf ,the rule is mentioned by ,varro1 ,rerum ,rusticarum1 i4 #cg 7where we should probably read 8ne decrescente tendens calvos fiam10 and refer istaec to the former member of the preceding sentence72 ,a4 ,wuttke1 l4c42 ,montanus1 op4 cit4 p4 #abh2 ,p4 ,sbillot1 l4c42 ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben 7,stuttgart1 #aheb71 p4 #eaa1 #dba2 ,w4 ,j4 ,a4 von ,tettau und ,j4 ,d4 ,h4 ,temme1 ,die ,volkssagen ,ostpreussens1 ,litthauens und ,westpreussens 7,berlin1 #ahcg71 p4 #bhc2 ,a4 ,kuhn1 ,mrkische ,sagen und ,mrchen 7,berlin1 #ahdc71 p4 #chf1 #ib2 ,l4 ,schandein1 in ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern 7,munich1 #ahfj-ahfg71 iv4 #b1 p4 #djb2 ,f4 ,s4 ,krauss1 ,volksglaube und religiser ,brauch der ,sdslaven 7,mnster1 i4 ,w4 #ahij71 p4 #ae2 ,e4 ,krause1 8,aberglubische ,kuren und sonstiger ,aberglaube in ,berlin10 ,zeitschrift fr ,ethnologie1 xv4 7#ahhc7 p4 #ia2 ,r4 ,wuttke1 ,schsische ,volkskunde#b 7,dresden1 #aija71 p4 #cfi2 ,c4 ,s4 ,burne and ,g4 ,f4 ,jackson1 ,shropshire ,folk-lore 7,london1 #ahhc71 p4 #bei4 ,the reason assigned in the text was probably the original one in all cases1 though it is not always the one alleged now4 #cdg ,f4 ,s4 ,krauss1 op4 cit4 p4 #af2 ,montanus1 l4c42 ,varro1 ,rerum ,rusticarum1 i4 #cg 7see above1 note #b74 ,however1 the opposite rule is observed in the ,upper ,vosges1 where it is thought that if the sheep are shorn at the new moon the quantity of wool will be much less than if they were shorn in the waning of the moon 7,l4 ,f4 ,sauv1 ,folk-lore des ,hautes-,vosges1 p4 #e74 ,in the ,bocage of ,normandy1 also1 wool is clipped during the waning of the moon2 otherwise moths would get into it 7,j4 ,lecur1 ,esquisses du ,bocage ,normand1 ,cond-sur-,noireau1 #ahhc-ahhg1 ii4 #ab74 #cdh ,father ,lejeune1 8,dans la fort10 ,missions ,catholiques1 xxvii4 7#ahie7 p4 #bgb4 #cdi ,s4 ,johnson1 ,journey to the ,western ,islands of ,scotland 7,baltimore1 #ahaj71 p4 #ahc4 #cej ,j4 ,g4 ,campbell1 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland1 p4 #cjf4 #cea ,thomas ,tusser1 ,five ,hundred ,points of ,good ,husbandry1 ,new ,edition 7,london1 #ahab71 p4 #ajg 7under ,february74 #ceb ,fairweather1 in ,w4 ,f4 ,owen's ,narrative of ,voyages to explore the ,shores of ,africa1 ,arabia1 and ,madagascar 7,london1 #ahcc71 ii4 #cif sq4 #cec ,a4 ,wuttke1 ,der deutsche ,volksaberglaube1#c #fe1 p4 #eh2 ,j4 ,lecur1 loc4 cit42 ,e4 ,meier1 ,deutsche ,sagen1 ,sitten und ,gebruche aus ,schwaben1 p4 #eaa1 #dbb2 ,th4 ,siebs1 8,das ,saterland10 ,zeitschrift fr ,volkskunde1 iii4 7#ahic7 p4 #bgh2 ,holzmayer1 op4 cit4 p4 #dg4 #ced ,h4 ,h4 ,bancroft1 ,native ,races of the ,pacific ,states 7,london1 #ahge-ahgf71 ii4 #gai sq4 #cee ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 p4 #djb4 ,m#aaj ,the phases of the moon in relation to the felling of timber4 #cef ,cato1 ,de agri cultura1 #cg4 #d2 ,varro1 ,rerum ,rusticarum1 i4 #cg2 ,pliny1 ,nat4 ,hist4 xvi4 #aij2 ,palladius1 ,de re rustica1 ii4 #bb1 xii4 #ae2 ,plutarch1 ,quaest4 ,conviv4 iii4 #aj4 #c2 ,macrobius1 ,saturn4 vii4 #af2 ,a4 ,wuttke1 l4c42 ,bavaria1 ,landes- und ,volkskunde des ,knigreichs ,bayern1 iv4 #b1 p4 #djb2 ,w4 ,kolbe1 ,hessische ,volks-,sitten und ,gebruche#b 7,marburg1 #ahhh71 p4 #eh2 ,l4 ,f4 ,sauv1 ,folk-lore des ,hautes-,vosges1 p4 #e2 ,f4 ,chapiseau1 ,folk-lore de la ,beauce et du ,perche1 i4 #bia sq42 ,m4 ,martin1 8,description of the ,western ,islands of ,scotland10 in ,j4 ,pinkerton's ,voyages and ,travels1 iii4 #fcj2 ,j4 ,g4 ,campbell1 ,witchcraft and ,second ,sight in the ,highlands and ,islands of ,scotland1 p4 #cjf2 ,g4 ,amalfi1 ,tradizioni ed ,usi nella peninsola ,sorrentina 7,palermo1 #ahij71 p4 #hg2 ,k4 von den ,steinen1 ,unter den ,naturvlkern ,zentral-,brasiliens 7,berlin1 #ahid71 p4 #eei4 ,compare ,f4 de ,castelnau1 ,expdition dans les parties centrales de l',amrique du ,sud 7,paris1 #ahea-aheb71 iii4 #dch4 ,pliny1 while he says that the period from the twentieth to the thirtieth day of the lunar month was the season generally recommended1 adds that the best time of all1 according to universal opinion1 was the interlunar day1 between the old and the new moon1 when the planet is invisible through being in conjunction with the sun4 #ceg ,j4 ,lecur1 ,esquisses du ,bocage ,normand1 ii4 #aa sq4 #ceh ,mrs4 ,leslie ,milne1 ,shans at ,home 7,london1 #aiaj71 p4 #ajj4 #cei ,letter of ,mr4 ,a4 ,s4 ,f4 ,marshall1 dated ,hacienda 8,la ,maronna10 ,cd4 ,porfirio ,diaz1 ,coah41 ,mexico1 #bnd ,october #aijh4 ,the writer gives instances confirmatory of this belief4 ,i have to thank ,professor ,a4 ,c4 ,seward of ,cambridge for kindly showing me this letter4 #cfj ,letter of ,mr4 ,francis ,s4 ,schloss to me1 dated #eh ,new ,cavendish ,street1 ,w41 #abth ,may #aiab4 ,mr4 ,schloss adds that 8as a matter of practical observation1 timber1 etc41 should only be felled when the moon is waning4 ,this has been stated to me not only by natives1 but also by ,english mining engineers of high repute1 who have done work in ,colombia40 #cfa ,o4 ,baumann1 ,usambara und seine ,nachbargebiete 7,berlin1 #ahia71 p4 #abe4 #cfb ,montanus1 ,die deutsche ,volksfeste1 ,volksbruche und deutscher ,volksglaube1 p4 #abh4 ,m#aaa ,the moon regarded as the source of moisture4 #cfc ,plutarch1 ,quaest4 ,conviv4 iii4 #aj4 #c2 ,macrobius1 ,saturn4 vii4 #af4 ,see further1 ,w4 ,h4 ,roscher1 ber ,selene und ,verwandtes 7,leipsic1 #ahij71 pp4 #di sqq4 #cfd ,plutarch and ,macrobius1 ll4cc42 ,pliny1 ,nat4 ,hist4 ii4 #bbc1 xx4 #a2 ,aristotle1 ,problemata1 xxiv4 #ad1 p4 #icg ,b1 #c sq4 ed4 ,i4 ,bekker 7,berlin74 #cfe ,macrobius and ,plutarch1 ll4cc4 #cff ,l4 ,f4 ,sauv1 ,folk-lore des ,hautes-,vosges1 p4 #e4 #cfg ,above1 p4 #acf4 #cfh ,m4 ,martin1 8,description of the ,western ,islands of ,scotland10 in ,j4 ,pinkerton's ,voyages and ,travels1 iii4 #fcj4 ,m#aab ,the moon1 being viewed as the cause of vegetable growth1 is naturally worshipped by agricultural peoples4 #cfi ,e4 ,j4 ,payne1 ,history of the ,new ,world called ,america1 i4 7,oxford1 #ahib7 p4 #die4 ,in his remarks on the origin of moon-worship this learned and philosophical historian has indicated 7op4 cit4 i4 #dic sqq47 the true causes which lead primitive man to trace the growth of plants to the influence of the moon4 ,compare ,sir ,e4 ,b4 ,tylor1 ,primitive ,culture#b 7,london1 #ahgc71 i4 #acj4 ,payne suggests that the custom of naming the months after the principal natural products that ripen in them may have contributed to the same result4 ,the custom is certainly very common among savages1 as ,i hope to show elsewhere1 but whether it has contributed to foster the fallacy in question seems doubtful4 ,the ,indians of ,brazil are said to pay more attention to the moon than to the sun1 regarding it as a source both of good and ill4 ,see ,j4 ,b4 von ,spix und ,c4 ,f4 von ,martius1 ,reise in ,brasilien 7,munich1 #ahbc-ahca71 i4 #cgi4 ,the natives of ,mori1 a district of ,central ,celebes1 believe that the rice-spirit ,omonga lives in the moon and eats up the rice in the granary if he is not treated with due respect4 ,see ,a4 ,c4 ,kruijt1 8,eenige ethnografische aanteekeningen omtrent de ,toboengkoe en de ,tomori10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xliv4 7#aijj7 p4 #bca4 #cgj ,e4 ,a4 ,budge1 ,nebuchadnezzar1 ,king of ,babylon1 on recently-discovered inscriptions of this ,king1 pp4 #e sq42 ,a4 ,h4 ,sayce1 ,religion of the ,ancient ,babylonians1 p4 #aee2 ,m4 ,jastrow1 ,religion of ,babylonia and ,assyria1 pp4 #fh sq41 #ge sq42 ,l4 ,w4 ,king1 ,babylonian ,religion and ,mythology 7,london1 #ahii71 pp4 #ag sq4 ,the ,ahts of ,vancouver ,island1 a tribe of fishers and hunters1 view the moon as the husband of the sun and as a more powerful deity than her 7,g4 ,m4 ,sproat1 ,scenes and ,studies of ,savage ,life1 ,london1 #ahfh1 p4 #bjf74 ,m#aac ,thus ,osiris1 the old corn-god1 was afterwards identified with the moon4 ,m#aad ,the doctrine of lunar sympathy4 ,m#aae ,theory that all things wax or wane with the moon4 ,the ceremonies observed at new moon are often magical rather than religious1 being intended to renew sympathetically the life of man4 #cga ,this principle is clearly recognized and well illustrated by ,j4 ,grimm 7,deutsche ,mythologie1#d ii4 #eid-eif74 #cgb ,d4 ,f4 ,a4 ,hervey1 8,the ,mentra ,traditions10 ,journal of the ,straits ,branch of the ,royal ,asiatic ,society1 ,no4 #aj 7,singapore1 #ahhc71 p4 #aij2 ,w4 ,w4 ,skeat and ,c4 ,o4 ,blagden1 ,pagan ,races of the ,malay ,peninsula 7,london1 #aijf71 ii4 #ccg4 #cgc ,rev4 ,j4 ,grant 7parish minister of ,kirkmichael71 in ,sir ,john ,sinclair's ,statistical ,account of ,scotland 7,edinburgh1 #agia-agii71 xii4 #deg4 #cgd ,a4 ,kuhn und ,w4 ,schwartz1 ,nord-deutsche ,sagen1 ,mrchen und ,gebruche 7,leipsic1 #ahdh71 p4 #deg1 #dai4 #cge ,tacitus1 ,germania1 #aa4 #cgf ,caesar1 ,de bello ,gallico1 i4 #ej4 #cgg ,herodotus1 vi4 #ajf2 ,lucian1 ,de astrologia1 #be2 ,pausanias1 i4 #bh4 #d4 #cgh ,thucydides1 vii4 #ej4 #cgi ,le capitaine ,binger1 ,du ,niger au ,golfe de ,guine 7,paris1 #ahib71 ii4 #aaf4 #chj ,mungo ,park1 ,travels in the ,interior ,districts of ,africa#e 7,london1 #ahjg71 pp4 #djf sq4 #cha ,w4 ,smythe and ,f4 ,lowe1 ,narrative of a ,journey from ,lima to ,para 7,london1 #ahcf71 p4 #bcj4 #chb ,father ,g4 ,boscana1 8,chinig-chinich10 in ,life in ,california1 by an ,american ,a4 ,robinson 7,new ,york1 #ahdf71 pp4 #bih sq4 #chc ,merolla1 8,voyage to ,congo10 in ,j4 ,pinkerton's ,voyages and ,travels1 xvi4 #bgc4 #chd ,h4 ,schinz1 ,deutsch-,sdwest-,afrika 7,oldenburg and ,leipsic1 ,n4,d471 p4 #cai4 #che ,a4 ,c4 ,hollis1 ,the ,masai 7,oxford1 #aije71 p4 #bgd4 #chf ,h4 ,cole1 8,notes on the ,wagogo of ,german ,east ,africa10 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 p4 #ccj4 #chg ,john ,h4 ,weeks1 ,among ,congo ,cannibals 7,london1 #aiac71 p4 #adb4 #chh ,j4 ,g4 ,kohl1 ,die deutsch-russischen ,ostseeprovinzen 7,dresden and ,leipsic1 #ahda71 ii4 #bgi4 ,compare ,boecler-,kreutzwald1 ,der ,ehsten aberglubische ,gebruche1 ,weisen und ,gewohnheiten 7,st4 ,petersburg1 #ahed71 pp4 #adb sq42 ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #eie1 note #a4 ,the power of regeneration ascribed to the moon in these customs is sometimes attributed to the sun4 ,thus it is said that the ,chiriguanos ,indians of ,south-,eastern ,bolivia often address the sun as follows3 8,thou art born and disappearest every day1 only to revive always young4 ,cause that it may be so with me40 ,see ,a4 ,thouar1 ,explorations dans l',amrique du ,sud 7,paris1 #ahia71 p4 #ej4 #chi ,w4 ,woodville ,rockhill1 8,notes on some of the ,laws1 ,customs1 and ,superstitions of ,korea10 ,the ,american ,anthropologist1 iv4 7,washington1 #ahia71 p4 #ahe4 ,m#aaf ,attempts to eat or drink the moonlight4 #cij ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 i4 #ad sq4 ,m#aag ,the supposed influence of moonlight on children3 presentation of infants to the new moon4 #cia ,george ,brown1 ,d4,d41 ,melanesians and ,polynesians 7,london1 #aiaj71 p4 #cg4 #cib ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 p4 #eh4 #cic ,henri ,a4 ,junod1 ,the ,life of a ,south ,african ,tribe 7,neuchatel1 #aiab-aiac71 i4 #ea4 ,m#aah ,infants presented to the moon by the ,guarayos ,indians of ,bolivia and the ,apinagos ,indians of ,brazil4 #cid ,a4 d',orbigny1 ,voyage dans l',amrique ,mridionale1 iii4 #are ,partie 7,paris and ,strasburg1 #ahdd71 p4 #bd4 #cie ,f4 de ,castelnau1 ,expdition dans les parties centrales de l',amrique du ,sud 7,paris1 #ahej-ahea71 ii4 #ca-cd4 ,m#aai ,the presentation of infants to the moon is probably intended to make them grow4 ,m#abj ,baganda ceremonies at new moon4 #cif ,j4 ,roscoe1 8,further ,notes on the ,manners and ,customs of the ,baganda40 ,journal of the ,anthropological ,institute1 xxxii4 7#aijb7 pp4 #fc1 #gf2 id41 ,the ,baganda 7,london1 #aiaa7 pp4 #bce sq4 ,in the former passage the part of the king's person which is treated with this ceremony is said to be the placenta1 not the navel-string4 ,m#aba ,baleful influence supposed to be exercised by the moon on children4 #cig ,m4 ,abeghian1 ,der armenische ,volksglaube 7,leipsic1 #ahii71 p4 #di4 #cih ,plutarch1 ,quaestiones ,conviviales1 iv4 #aj4 #c4 #g4 #cii ,j4 ,b4 von ,spix und ,c4 ,f4 ,ph4 von ,martius1 ,reise in ,brasilien 7,munich1 #ahbc-ahca71 i4 #cha1 iii4 #aahf4 #djj ,j4 ,jamieson1 ,dictionary of the ,scottish ,language1 ,new ,edition edited by ,j4 ,longmuir and ,d4 ,donaldson 7,paisley1 #ahgi-ahhb71 iii4 #cjj 7s4v4 8,mone074 ,m#abb ,use of the moon to increase money or decrease sickness4 #dja ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie 7,munich1 #ahdh-ahee71 ii4 #bfj2 ,p4 ,drechsler1 ,sitte1 ,brauch und ,volksglaube in ,schlesien1 ii4 7,leipsic1 #aijf7 p4 #aca2 ,w4 ,henderson1 ,folk-lore of the ,northern ,counties of ,england 7,london1 #ahgi71 p4 #aad2 ,c4 ,s4 ,burne and ,g4 ,f4 ,jackson1 ,shropshire ,folk-lore 7,london1 #ahhc71 p4 #beg2 ,w4 ,gregor1 ,folk-lore of the ,north-,east of ,scotland 7,london1 #ahha71 p4 #aea4 #djb ,c4 ,r4 ,conder1 ,heth and ,moab 7,london1 #ahhc71 p4 #bhf4 #djc ,p4 ,sbillot1 ,traditions et ,superstitions de la ,haute-,bretagne 7,paris1 #ahhb71 ii4 #cee4 #djd ,a4 ,kuhn1 ,mrkische ,sagen und ,mrchen 7,berlin1 #ahdc71 p4 #chg1 #ic4 #dje ,die gestriegelte ,rockenphilosophie 7,chemnitz1 #agei71 p4 #ddg4 #djf ,f4 ,panzer1 ,beitrag zur deutschen ,mythologie1 ii4 #cjb4 ,compare ,j4 ,grimm1 ,deutsche ,mythologie1#d ii4 #eif4 #djg ,r4 ,f4 ,kaindl1 8,zauberglaube bei den ,huzulen10 ,globus1 lxxvi4 7#ahii7 p4 #bef4 ,m#abc ,osiris personated by the king of ,egypt4 #djh ,see above1 vol4 i4 pp4 #af sq41 #dh sqq41 #aaj1 #aad1 #agj sq41 #agb sqq41 #agf sqq41 #agi sqq41 #bhe sqq41 #bhh sqq4 #dji ,see above1 pp4 #ig sq41 #aja sq4 ,m#abd ,the ,sed festival celebrated in ,egypt at intervals of thirty years4 #daj ,a4 ,moret1 ,du caractre religieux de la royaut ,pharaonique 7,paris1 #aijb71 pp4 #bce-bch4 ,the festival is discussed at length by ,m4 ,moret 7op4 cit4 pp4 #bce-bgc74 ,see further ,r4 ,lepsius1 ,die ,chronologie der ,aegypter1 i4 #afa-afe2 ,miss ,m4 ,a4 ,murray1 ,the ,osireion at ,abydos1 pp4 #cb-cd2 ,w4 ,m4 ,flinders ,petrie1 ,researches in ,sinai 7,london1 #aijf71 pp4 #agf-ahe4 ,in interpreting the festival ,i follow ,professor ,flinders ,petrie4 ,that the festival occurred1 theoretically at least1 at intervals of thirty years1 appears to be unquestionable2 for in the ,greek text of the ,rosetta ,stone ,ptolemy ,v4 is called 8lord of periods of thirty years10 and though the corresponding part of the hieroglyphic text is lost1 the demotic version of the words is 8master of the years of the ,sed festival40 ,see ,r4 ,lepsius1 op4 cit4 pp4 #afa sq42 ,w4 ,dittenberger1 ,orientis ,graeci ,inscriptiones ,selectae1 ,no4 #ij1 line #b 7vol4 i4 p4 #adb72 ,a4 ,moret1 op4 cit4 #bfj4 ,however1 the kings appear to have sometimes celebrated the festival at much shorter intervals1 so that the dates of its recurrence cannot safely be used for chronological purposes4 ,see ,ed4 ,meyer1 ,nachtrge zur gyptischen ,chronologie 7,berlin1 #aijh71 pp4 #dc sq4 7,abhandlungen der knigl4 ,akademie der ,wissenschaften vom ,jahre #aijg72 id41 ,geschichte des ,altertums1#b i4 #b4 pp4 xix4 #acj4 #daa ,this was ,letronne's theory 7,r4 ,lepsius1 op4 cit4 p4 #afc74 #dab ,see above1 pp4 #bd sqq41 #cd sqq4 #dac ,this was in substance the theory of ,biot 7,r4 ,lepsius1 l4c471 and it is the view of ,professor ,w4 ,m4 ,flinders ,petrie 7,researches in ,sinai1 pp4 #agf sqq474 #dad ,w4 ,m4 ,flinders ,petrie1 ,researches in ,sinai1 p4 #ahj4 ,m#abe ,intention of the ,sed festival to renew the king's life4 #dae ,a4 ,moret1 ,du caractre religieux de la royaut ,pharaonique1 pp4 #bee sq4 ,m#abf ,the king identified with the dead ,osiris at the ,sed festival4 #daf ,w4 ,m4 ,flinders ,petrie1 ,researches in ,sinai1 p4 #aha4 #dag ,a4 ,moret1 op4 cit4 p4 #bdj2 ,miss ,m4 ,a4 ,murray1 ,the ,osireion at ,abydos1 pp4 #cc sq41 with the slip inserted at p4 #cc2 ,w4 ,flinders ,petrie1 op4 cit4 p4 #ahd4 #dah ,a4 ,moret1 op4 cit4 p4 #bdb4 #dai ,miss ,m4 ,a4 ,murray1 op4 cit41 slip inserted at p4 #cc4 #dbj ,w4 ,m4 ,flinders ,petrie1 ,researches in ,sinai1 p4 #ahc4 #dba ,w4 ,m4 ,flinders ,petrie1 l4c4 ,as to the king's name 7,khent instead of ,zer7 see above1 p4 #bj1 note #a4 #dbb ,j4 ,capart1 8,bulletin critique des religions de l'gypte10 ,revue de l',histoire des ,religions1 liii4 7#aijf7 pp4 #ccb-ccd4 ,i have to thank ,professor ,w4 ,m4 ,flinders ,petrie for calling my attention to this passage4 ,m#abg ,professor ,flinders ,petrie's explanation of the ,sed festival4 #dbc ,w4 ,m4 ,flinders ,petrie1 ,researches in ,sinai1 p4 #ahe4 ,as to the ,coptic mock-king see ,c4 ,b4 ,klunzinger1 ,bilder aus ,obergypten1 der ,wste und dem ,rothen ,meere 7,stuttgart1 #ahgg71 pp4 #ahj sq42 ,the ,dying ,god1 pp4 #aea sq4 ,for examples of human sacrifices offered to prolong the lives of kings see below1 vol4 ii4 pp4 #bai sqq4 ,m#abh ,alexandre ,moret's theory that at the ,sed festivals the king was supposed to die and to be born again4 #dbd ,a4 ,moret1 ,mystres gyptiens 7,paris1 #aiac71 pp4 #ahg-aij4 ,for a detailed account of the ,egyptian evidence1 monumental and inscriptional1 on which ,m4 ,moret bases his view of the king's rebirth by deputy from the hide of a sacrificed animal1 see pp4 #af sqq41 #gb sqq4 of the same work4 ,compare his article1 8,du sacrifice en gypte10 ,revue de l',histoire des ,religions1 lvii4 7#aijh7 pp4 #ic sqq4 ,in support of the view that the king of ,egypt was deemed to be born again at the ,sed festival it has been pointed out that on these solemn occasions1 as we learn from the monuments1 there was carried before the king on a pole an object shaped like a placenta1 a part of the human body which many savage or barbarous peoples regard as the twin brother or sister of the new-born child4 ,see ,c4 ,g4 ,seligmann and ,margaret ,a4 ,murray1 8,note upon an early ,egyptian standard10 ,man1 xi4 7#aiaa7 pp4 #afe-aga4 ,the object which these writers take to represent a human placenta is interpreted by ,m4 ,alexandre ,moret as the likeness of a human embryo4 ,as to the belief that the afterbirth is a twin brother or sister of the infant1 see above1 vol4 i4 p4 #ic1 and below1 pp4 #afi sq42 ,the ,magic ,art and the ,evolution of ,kings1 i4 #hb sqq4 ,professor ,j4 ,h4 ,breasted thinks that the ,sed festival is probably 8the oldest religious feast of which any trace has been preserved in ,egypt02 he admits that on these occasions 8the king assumed the costume and insignia of ,osiris1 and undoubtedly impersonated him10 and further that 8one of the ceremonies of this feast symbolized the resurrection of ,osiris02 but he considers that the significance of the festival is as yet obscure4 ,see ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt 7,london1 #aiab71 p4 #ci4 ,m#abi ,osiris personated by the king of ,egypt4 ,m#acj ,how did the conception of ,osiris as a god of vegetation and of the dead originate8 ,m#aca ,while ,adonis and ,attis were subordinate figures in their respective pantheons1 ,osiris was the greatest and most popular god of ,egypt4 ,m#acb ,the personal devotion of the ,egyptians to ,osiris suggests that he may have been a real man2 for all the permanent religious or semi-religious systems of the world have been founded by individual great men4 ,m#acc ,the historical reality of ,osiris as an old king of ,egypt can be supported by modern ,african analogies4 #dbe ,it is maintained by the discoverer of the tomb of ,osiris at ,abydos1 ,monsieur ,e4 ,amlineau1 in his work ,le ,tombeau d',osiris 7,paris1 #ahii7 and by ,dr4 ,e4 ,a4 ,wallis ,budge in his elaborate treatise ,osiris and the ,egyptian ,resurrection1 in which the author pays much attention to analogies drawn from the religion and customs of modern ,african tribes4 #dbf ,g4 ,maspero1 ,histoire ancienne des ,peuples de l',orient ,classique1 i4 #dc sqq42 ,j4 ,h4 ,breasted1 ,history of the ,ancient ,egyptians1 pp4 #bi sq42 ,ed4 ,meyer1 ,geschichte des ,altertums1#b i4 #b4 pp4 #da sqq4 ,the affinity of the ,egyptian language to the ,semitic family of speech seems now to be admitted even by historians who maintain the ,african origin of the ,egyptians4 ,m#acd ,the spirits of dead kings worshipped by the ,shilluks of the ,white ,nile4 ,sacrifices to the dead kings4 #dbg ,the ,dying ,god1 pp4 #ag sqq4 ,the information there given was kindly supplied by ,dr4 ,c4 ,g4 ,seligmann1 who has since published it with fuller details4 ,see ,c4 ,g4 ,seligmann1 ,the ,cult of ,nyakang and the ,divine ,kings of the ,shilluk 7,khartoum1 #aiaa71 pp4 #baf-bcb 7reprint from ,fourth ,report of the ,wellcome ,tropical ,research ,laboratories1 ,gordon ,memorial ,college1 ,khartoum72 ,w4 ,hofmayr1 8,religion der ,schilluk10 ,anthropos1 vi4 7#aiaa7 pp4 #abj-aca2 ,diedrich ,westermann1 ,the ,shilluk ,people1 their ,language and ,folk-lore 7,berlin1 preface dated #aiab71 pp4 xxxix4 sqq4 ,in what follows ,i have drawn on all these authorities4 ,m#ace ,worship of ,nyakang1 the first of the ,shilluk kings4 #dbh ,c4 ,g4 ,seligmann1 ,the ,cult of ,nyakang1 p4 #bba4 #dbi ,d4 ,westermann1 ,the ,shilluk ,people1 p4 xlii4 #dcj ,d4 ,westermann1 l4c4 ,m#acf ,the spirit of ,nyakang supposed to manifest itself in certain animals4 #dca ,w4 ,hofmayr1 8,religion der ,schilluk10 ,anthropos1 vi4 7#aiaa7 pp4 #abc sq42 ,c4 ,g4 ,seligmann1 op4 cit4 p4 #bcj2 ,d4 ,westermann1 op4 cit4 p4 xliii4 #dcb ,c4 ,g4 ,seligmann1 op4 cit4 pp4 #bbi sq4 #dcc ,w4 ,hofmayr1 op4 cit4 p4 #abe4 ,m#acg ,the deified ,nyakang seems to have been a real man4 ,relation of ,nyakang to the creator ,juok4 #dcd ,w4 ,hofmayr1 op4 cit4 p4 #abc4 ,this writer spells the name of the deified king as ,nykang4 ,i have adopted ,dr4 ,seligmann's spelling4 #dce ,diederich ,westermann1 ,the ,shilluk ,people1 their ,language and ,folklore 7,berlin1 preface dated #aiab71 pp4 xlii1 xliii4 ,mr4 ,westermann gives the names of the demi-god and the god as ,nyikang and ,jwok respectively4 ,for the sake of uniformity ,i have altered them to ,nyakang and ,juok1 the forms adopted by ,dr4 ,c4 ,g4 ,seligmann4 #dcf ,c4 ,g4 ,seligmann1 ,the ,cult of ,nyakang and the ,divine ,kings of the ,shilluk 7,khartoum1 #aiaa71 p4 #bbj4 #dcg ,c4 ,g4 ,seligmann1 op4 cit4 p4 #bca4 ,m#ach ,the belief in the former humanity of ,nyakang is confirmed by the analogy of his worship to that of the dead ,shilluk kings4 #dch ,w4 ,hofmayr1 op4 cit4 p4 #abe4 8,it must be remembered that the due growth of the crops1 i4e4 of the most important part of the vegetable world1 depends on the well-being of the divine king0 7,c4 ,g4 ,seligmann1 op4 cit4 p4 #bbi74 #dci ,c4 ,g4 ,seligmann1 op4 cit4 p4 #bbg4 ,m#aci ,comparison of ,nyakang with ,osiris4 ,m#adj ,the spirits of dead kings worshipped by the ,baganda of ,central ,africa4 #ddj ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 p4 #bhc4 #dda ,rev4 ,j4 ,roscoe1 op4 cit4 pp4 #aac1 #bhb4 #ddb ,rev4 ,j4 ,roscoe1 op4 cit4 pp4 #aaj1 #bhb1 #bhe4 #ddc ,rev4 ,j4 ,roscoe1 op4 cit4 pp4 #ajd1 #beb sq42 ,l4 ,f4 ,cunningham1 ,uganda and its ,people 7,london1 #aije71 p4 #bbf4 ,m#ada ,tombs of the dead kings of ,uganda4 #ddd ,rev4 ,j4 ,roscoe1 ,the ,baganda1 pp4 #ajd-ajg1 id41 8,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 p4 #abi2 id41 8,further ,notes on the ,manners and ,customs of the ,baganda10 ibid41 xxxii4 7#aijb7 pp4 #dd sq4 ,compare ,l4 ,f4 ,cunningham1 ,uganda and its ,people 7,london1 #aije71 pp4 #bbd1 #bbf4 ,m#adb ,ghosts of the dead kings of ,uganda supposed to adhere to their lower jawbones and their navel-strings1 which are accordingly preserved in temples dedicated to the worship of the kings4 #dde ,rev4 ,j4 ,roscoe1 ,the ,baganda1 pp4 #aji sq4 #ddf ,above1 p4 #adg4 #ddg ,rev4 ,j4 ,roscoe1 8,kibuka1 the ,war ,god of the ,baganda10 ,man1 vii4 7#aijg7 pp4 #afd sq42 id41 ,the ,baganda1 pp4 #bce sq4 ,m#adc ,the temples of the dead kings of ,uganda4 #ddh ,rev4 ,j4 ,roscoe1 ,the ,baganda1 pp4 #aaj-aab1 #bhc sq4 #ddi ,rev4 ,j4 ,roscoe1 8,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 pp4 #abi sq42 id41 8,further ,notes on the ,manners and ,customs of the ,baganda10 ibid41 xxxii4 7#aijb7 p4 #de4 ,m#add ,oracles given by the dead kings of ,uganda by the mouth of an inspired prophet4 #dej ,rev4 ,j4 ,roscoe1 ,the ,baganda1 p4 #bhc4 #dea ,rev4 ,j4 ,roscoe1 8,notes on the ,manners and ,customs of the ,baganda10 ,journal of the ,anthropological ,institute1 xxxi4 7#aija7 p4 #acj2 id41 8,further ,notes on the ,manners and ,customs of the ,baganda10 ibid41 xxxii4 7#aijb7 p4 #df2 id41 ,the ,baganda1 pp4 #bhc-bhe4 ,m#ade ,visit paid by the living king to the temple of his dead father4 ,human victims sacrificed in order that their ghosts might serve the ghost of the dead king4 #deb ,rev4 ,j4 ,roscoe1 ,the ,baganda1 pp4 #aab1 #bhd4 #dec ,rev4 ,j4 ,roscoe1 ,the ,baganda1 p4 #aab4 ,it may be worth while to quote an early notice of the worship of the ,kings of ,uganda4 ,see ,c4 ,t4 ,wilson and ,r4 ,w4 ,felkin1 ,uganda and the ,egyptian ,soudan 7,london1 #ahhb71 i4 #bjh3 8,the former kings of the country appear also to be regarded as demi-gods1 and their graves are kept with religious care1 and houses are erected over them1 which are under the constant supervision of one of the principal chiefs of the country1 and where human sacrifices are also occasionally offered40 ,the graves here spoken of are no doubt the temples in which the jawbones and navel-strings of the dead kings are kept and worshipped4 ,m#adf ,the souls of dead kings worshipped in ,kiziba4 #ded ,hermann ,rehse1 ,kiziba1 ,land und ,leute 7,stuttgart1 #aiaj71 pp4 #d-g1 #ajf sqq41 #aba1 #abe sqq41 #acj4 ,among the totems of the people are the long-tailed monkey 7,cercopithecus71 a small species of antelope1 the locust1 the hippopotamus1 the buffalo1 the otter1 dappled cows1 and the hearts of all animals4 ,the members of the clan which is charged with the duty of burying the king's body have for their totem the remains of a goat that has been killed by a leopard4 ,see ,h4 ,rehse1 op4 cit4 pp4 #e sq4 ,m#adg ,the worship of ancestral spirits among the ,bantu tribes of ,northern ,rhodesia4 #dee ,c4 ,gouldsbury and ,h4 ,sheane1 ,the ,great ,plateau of ,northern ,rhodesia 7,london1 #aiaa71 pp4 #hj sq4 #def ,c4 ,gouldsbury and ,h4 ,sheane1 ,the ,great ,plateau of ,northern ,rhodesia1 pp4 #hb sq4 #deg ,c4 ,gouldsbury and ,h4 ,sheane1 op4 cit4 pp4 #hd sq4 ,m#adh ,the worship of ancestral spirits is apparently the main practical religion of all the ,bantu tribes4 ,m#adi ,the worship of ancestral spirits among the ,bantu tribes of ,south ,africa4 #deh ,rev4 ,james ,macdonald1 8,manners1 ,customs1 ,superstitions1 and ,religions of ,south ,african ,tribes10 ,journal of the ,anthropological ,institute1 xix4 7#ahij7 p4 #bhf4 ,compare id41 ,light in ,africa#b 7,london1 #ahij71 p4 #aia4 #dei ,g4 ,mc,call ,theal1 ,records of ,south-,eastern ,africa1 vii4 7#aija7 pp4 #cii sq4 ,with regard to the ghost who controls lightning see ,mr4 ,warner's notes in ,col4 ,maclean's ,compendium of ,kafir ,laws and ,customs 7,cape ,town1 #ahff71 pp4 #hb sq43 8,the ,kafirs have strange notions respecting the lightning4 ,they consider that it is governed by the umshologu1 or ghost1 of the greatest and most renowned of their departed chiefs2 and who is emphatically styled the inkosi2 but they are not at all clear as to which of their ancestors is intended by this designation4 ,hence they allow of no lamentation being made for a person killed by lightning2 as they say that it would be a sign of disloyalty to lament for one whom the inkosi had sent for1 and whose services he consequently needed2 and it would cause him to punish them1 by making the lightning again to descend and do them another injury40 #dfj ,g4 ,mc,call ,theal1 op4 cit4 vii4 #djj4 ,m#aej ,sacrifices to the dead among the ,bantu tribes of ,south ,africa4 #dfa ,dudley ,kidd1 ,the ,essential ,kafir 7,london1 #aijd71 pp4 #hh-ia4 ,m#aea ,worship of the dead among the ,basutos4 #dfb ,rev4 ,e4 ,casalis1 ,the ,basutos 7,london1 #ahfa71 pp4 #bdh-bej4 ,m#aeb ,worship of the dead among the ,thonga4 #dfc ,henri ,a4 ,junod1 ,the ,life of a ,south ,african ,tribe 7,neuchtel1 #aiab-aiac71 ii4 #cdg4 #dfd ,h4 ,a4 ,junod1 op4 cit4 ii4 #che4 #dfe ,h4 ,a4 ,junod1 op4 cit4 ii4 #cdd4 #dff ,h4 ,a4 ,junod1 op4 cit4 ii4 #che4 #dfg ,h4 ,a4 ,junod1 op4 cit4 ii4 #cdh sq4 #dfh ,h4 ,a4 ,junod1 op4 cit4 ii4 #cda4 #dfi ,h4 ,a4 ,junod1 op4 cit4 ii4 #cdf4 ,m#aec ,sacrifices to dead chiefs among the ,basutos and ,bechuanas4 #dgj ,a4 ,merensky1 ,beitrge zur ,kenntnis ,sd-,afrikas 7,berlin1 #ahge71 p4 #acj4 ,m#aed ,worship of the dead among the ,zulus4 #dga ,rev4 ,h4 ,callaway1 ,the ,religious ,system of the ,amazulu1 i4 7,natal1 ,springvale1 etc41 #ahfh7 pp4 #a sq4 #dgb ,rev4 ,joseph ,shooter1 ,the ,kafirs of ,natal and the ,zulu ,country 7,london1 #aheg71 p4 #aei4 #dgc ,rev4 ,j4 ,shooter1 op4 cit4 p4 #afa4 ,m#aee ,sacrifices and prayers to the dead among the ,zulus4 #dgd ,rev4 ,lewis ,grout1 ,zulu-land1 or ,life among the ,zulu-,kafirs 7,philadelphia1 ,n4,d471 pp4 #acg1 #adc-ade4 ,m#aef ,a native ,zulu account of the worship of the dead4 #dge 8,that is1 they suggest to the ,itongo ancestral spirit1 singular of ,amatongo1 by whose ill-will or want of care they are afflicted1 that if they should all die in consequence1 and thus his worshippers come to an end1 he would have none to worship him2 and therefore for his own sake1 as well as for theirs1 he had better preserve his people1 that there may be a village for him to enter1 and meat of the sacrifices for him to eat40 #dgf ,rev4 ,henry ,callaway1 ,the ,religious ,system of the ,amazulu1 ,part ii41 ,amatongo or ,ancestor ,worship as existing among the ,amazulu1 in their own words1 with a translation into ,english 7,natal1 ,springvale1 etc41 #ahfi71 pp4 #add-adf4 ,m#aeg ,the worship of the dead among the ,herero of ,german ,south-,west ,africa4 ,ancestral spirits 7,ovakuru7 worshipped by the ,herero4 #dgg ,missionar ,j4 ,irle1 ,die ,herero1 ein ,beitrag zur ,landes- ,volks- und ,missionskunde 7,gtersloh1 #aijf71 pp4 #gb sq4 #dgh ,j4 ,irle1 op4 cit4 p4 #gc4 #dgi ,ovakuru1 the plural form of ,mukuru4 #dhj ,j4 ,irle1 op4 cit4 p4 #gd4 #dha ,j4 ,irle1 op4 cit4 p4 #ge4 ,the writer tells us 7l4c47 that the ,herero name for the good celestial ,god1 whom they acknowledge but do not worship1 is common1 in different forms1 to almost all the ,bantu tribes4 ,among the ,ovambo it is ,kalunga2 among tribes of ,loango1 the ,congo1 ,angola and ,benguela it is ,zambi1 ,njambi1 ,ambi1 ,njame1 ,onjame1 ,ngambe1 ,nsambi2 in the ,cameroons it is ,nzambi1 etc4 ,compare ,john ,h4 ,weeks1 ,among ,congo ,cannibals 7,london1 #aiac71 pp4 #bdf sq43 8,we have found a vague knowledge of a ,supreme ,being1 and a belief in ,him1 very general among those tribes on the ,congo with which we have come into contact4444 ,on the ,lower ,congo ,he is called ,nzambi1 or by ,his fuller title ,nzambi a mpungu2 no satisfactory root word has yet been found for ,nzambi1 but for mpungu there are sayings and proverbs that clearly indicate its meaning as1 most of all1 supreme1 highest1 and ,nzambi a mpungu as the ,being most ,high1 or ,supreme4 ,on the ,upper ,congo among the ,bobangi folk the word used for the ,supreme ,being is ,nyambe2 among the ,lulanga people1 ,nzakomba2 among the ,boloki1 ,njambe2 among the ,bopoto people it is ,libanza4444 ,it is interesting to note that the most common name for the ,supreme ,being on the ,congo is also known1 in one form or another1 over an extensive area of ,africa reaching from #f north of the ,equator away to extreme ,south ,africa2 as1 for example1 among the ,ashanti it is ,onyame1 at ,gaboon it is ,anyambie1 and two thousand miles away among the ,barotse folk it is ,niambe4 ,these are the names that stand for a ,being who is endowed with strength1 wealth1 and wisdom by the natives2 and ,he is also regarded and spoken of by them as the principal ,creator of the world1 and the ,maker of all things4444 ,but the ,supreme ,being is believed by the natives to have withdrawn ,himself to a great distance after performing ,his creative works2 that ,he has now little or no concern in mundane affairs2 and apparently no power over spirits and no control over the lives of men1 either to protect them from malignant spirits or to help them by averting danger4 ,they also consider the ,supreme ,being 7,nzambi7 as being so good and kind that there is no need to appease ,him by rites1 ceremonies or sacrifices4 ,hence they never pray to this ,supreme ,one1 they never worship ,him1 or think of ,him as being interested in the doings of the world and its peoples40 #dhb ,j4 ,irle1 op4 cit4 p4 #gg4 ,mr4 ,irle's account of the religion of the ,herero or ,ovaherero is fully borne out by the testimony of earlier missionaries among the tribe4 ,see ,rev4 ,g4 ,viehe1 8,some ,customs of the ,ovaherero0 7,south ,african7 ,folk-lore ,journal1 i4 7,cape ,town1 #ahgi7 pp4 #fd sq43 8,the religious customs and ceremonies of the ,ovaherero are all rooted in the presumption that the deceased continue to live1 and that they have a great influence on earth1 and exercise power over the life and death of man4 ,this influence and power is ascribed especially to those who have been great men1 and who become ,ovakuru after death4 ,the numerous religious customs and ceremonies are a worshipping of the ancestors40 ,further1 ,mr4 ,viehe reports that 8the ,ovaherero have a slight idea of another being 7,supreme being87 which differs greatly from the ,ovakuru1 is superior to them1 and is supposed never to have been a human being4 ,it is called ,karunga4444 ,karunga does only good2 whilst the influence of the ,ovakuru is more feared than wished for2 and1 therefore1 it is not thought necessary to bring sacrifices to ,karunga to guard against his influence40 ,he is situated so high1 and is so superior to men 8that he takes little special notice of them2 and so the ,ovaherero1 on their part1 also trouble themselves little about this superior being0 7op4 cit4 p4 #fg note #a74 ,similar evidence is given by another missionary as to the belief of the ,herero in a superior god ,karunga and their fear and worship of ancestral spirits4 ,see the ,rev4 ,h4 ,beiderbecke1 8,some ,religious ,ideas and ,customs of the ,ovaherero0 7,south ,african7 ,folk-lore ,journal1 ii4 7,cape ,town1 #ahhj7 pp4 #hh sqq4 ,m#aeh ,the worship of the dead among the ,ovambo4 #dhc ,hermann ,tnjes1 ,ovamboland1 ,land1 ,leute1 ,mission 7,berlin1 #aiaa71 pp4 #aic-aig4 ,m#aei ,the worship of the dead among the ,wahehe of ,german ,east ,africa4 #dhd ,e4 ,nigmann1 ,die ,wahehe 7,berlin1 #aijh71 pp4 #bb sq4 ,the writer does not describe the ,wahehe as a ,bantu tribe1 but from the characteristic prefixes which they employ to designate the tribe1 individual tribesmen1 the country1 and so forth 7op4 cit4 p4 #abd7 we may infer that the people belong to the ,bantu stock4 #dhe ,e4 ,nigmann1 ,die ,wahehe1 pp4 #bc sq4 #dhf ,e4 ,nigmann1 op4 cit4 p4 #ce4 #dhg ,e4 ,nigmann1 op4 cit4 p4 #ci4 #dhh ,e4 ,nigmann1 op4 cit4 pp4 #bd sqq41 #ce sqq4 ,m#afj ,the worship of the dead among the ,bahima of ,ankole1 in ,central ,africa4 #dhi ,rev4 ,j4 ,roscoe1 8,the ,bahima1 a ,cow ,tribe of ,enkole10 ,journal of the ,royal ,anthropological ,institute1 xxxvii4 7#aijg7 pp4 #ajh sq4 ,the supreme god ,lugaba is no doubt the same with the supreme god ,rugaba worshipped by the ,bahimas in ,kiziba4 ,see above1 p4 #agc4 ,with regard to the religion of the ,baganda the same authority tells us that 8the last1 and possibly the most venerated1 class of religious objects were the ghosts of departed relatives4 ,the power of ghosts for good or evil was incalculable0 7,the ,baganda1 p4 #bgc74 ,m#afa ,the worship of dead chiefs or kings among the ,bantu tribes of ,northern ,rhodesia4 #dij ,c4 ,gouldsbury and ,h4 ,sheane1 ,the ,great ,plateau of ,northern ,rhodesia1 p4 #hc4 #dia ,c4 ,gouldsbury and ,h4 ,sheane1 op4 cit4 p4 #aa4 #dib ,c4 ,gouldsbury and ,h4 ,sheane1 op4 cit4 p4 #bib4 #dic ,c4 ,gouldsbury and ,h4 ,sheane1 op4 cit4 pp4 #bid sq4 #did ,j4 ,h4 ,west ,sheane1 8,wemba ,warpaths10 ,journal of the ,african ,society1 ,no4 xli4 7,october1 #aiaa7 pp4 #be sq4 ,m#afb ,among these tribes the spirits of dead chiefs or kings are thought sometimes to take bodily possession of men and women or to be incarnate in animals4 #die ,c4 ,gouldsbury and ,h4 ,sheane1 ,the ,great ,plateau of ,northern ,nigeria1 p4 #hc4 #dif ,c4 ,gouldsbury and ,h4 ,sheane1 op4 cit4 p4 #hd4 ,m#afc ,belief of the ,barotse in a supreme god ,niambe4 #dig ,eugne ,bguin1 ,les ,ma-rots 7,lausanne and ,fontaines1 #aijc71 pp4 #aah sq4 ,m#afd ,the worship of dead kings among the ,barotse4 #dih ,eugne ,bguin1 ,les ,ba-rots1 pp4 #abj-abc4 ,compare ,totemism and ,exogamy1 iv4 #cjf sq4 ,m#afe ,thus the worship of dead kings has been an important element in the religion of many ,african tribes4 ,m#aff ,perhaps some ,african gods1 who are now distinguished from ghosts1 were once dead men4 #dii ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 p4 #bga4 #ejj ,rev4 ,j4 ,roscoe1 op4 cit4 pp4 #bij1 #bia4 ,in the worship of ,mukasa 8the principal ceremony was the annual festival1 when the king sent his presents to the god1 to secure a blessing on the crops and on the people for the year40 7,j4 ,roscoe1 op4 cit4 p4 #bih74 ,m#afg ,the human remains of ,kibuka1 the war-god of the ,baganda4 #eja ,rev4 ,j4 ,roscoe1 8,kibuka1 the ,war ,god of the ,baganda10 ,man1 vii4 7#aijg7 pp4 #afa-aff2 id41 ,the ,baganda1 pp4 #cja-cjh4 ,among the personal relics of ,kibuka kept in his temple were his genital organs2 these also were rescued when the ,mohammedans burned down his temple in the civil wars of #ahhg-ahij4 ,they are now with the rest of the god's1 or rather the man's1 remains at ,cambridge4 ,m#afh ,thus it is possible that ,osiris and ,isis may have been a real king and queen of ,egypt1 perhaps identical with ,king ,khent and his queen4 #ejb ,this consideration is rightly urged by ,h4 ,schfer as a strong argument in favour of the antiquity of the tradition which associated the grave of ,osiris with the grave of ,king ,khent4 ,see ,h4 ,schfer1 ,die ,mysterien des ,osiris in ,abydos 7,leipsic1 #aijd71 pp4 #bh sq4 #ejc ,one of the commonest and oldest titles of ,osiris was ,chent 7,khent7-,ament or ,chenti 7,khenti7-,amenti1 as the name is also written4 ,it means 8,chief of those who are in the ,west0 and refers to the ,egyptian belief that the souls of the dead go westward4 ,see ,r4 ,v4 ,lanzone1 ,dizionario di ,mitologia ,egizia1 p4 #gbg2 ,h4 ,brugsch1 ,religion und ,mythologie der alten ,aegypter1 p4 #fag2 ,a4 ,erman1 ,die gyptische ,religion1#b pp4 #bc1 #ajc sq42 ,j4 ,h4 ,breasted1 ,development of ,religion and ,thought in ,ancient ,egypt1 pp4 #ch1 #adc 7who spells the name ,khenti-,amentiu72 ,e4 ,a4 ,wallis ,budge1 ,osiris and the ,egyptian ,resurrection1 i4 #ca sq41 #fg4 8,khenti-,amenti was one of the oldest gods of ,abydos1 and was certainly connected with the dead1 being probably the ancient local god of the dead of ,abydos and its neighbourhood4 ,now1 in the ,pyramid ,texts1 which were written under the ,v,ith dynasty1 there are several mentions of ,khenti-,amenti1 and in a large number of instances the name is preceded by that of ,osiris4 ,it is quite clear1 therefore1 that the chief attributes of the one god must have resembled those of the other1 and that ,osiris ,khenti-,amenti was assumed to have absorbed the powers of ,khenti-,amenti4 ,in the representations of the two gods which are found at ,abydos there is usually no difference1 at least not under the ,x,v,i,i,ith and ,x,i,xth dynasties0 7,e4 ,a4 ,wallis ,budge1 op4 cit4 i4 #ca74 ,however1 it would be unsafe to infer that the resemblance between the name of the god and the name of the king is more than accidental4 ,m#afi ,suggested parallel between ,osiris and ,charlemagne4 #ejd ,w4 ,e4 ,h4 ,lecky1 ,history of ,european ,morals from ,augustus to ,charlemagne1 ,third ,edition 7,london1 #ahgg71 ii4 #bga4 ,m#agj ,the question of the historical reality of ,osiris left open4 ,m#aga ,essential similarity of ,adonis1 ,attis1 and ,osiris4 ,m#agb ,the superiority of the goddesses associated with ,adonis1 ,attis1 and ,osiris points to a system of mother-kin4 ,m#agc ,mother-kin and father-kin4 ,the ,khasis of ,assam have mother-kin1 and among them goddesses predominate over gods and priestesses over priests4 #eje ,i have adopted the terms 8mother-kin0 and 8father-kin0 as less ambiguous than the terms 8mother-right0 and 8father-right10 which ,i formerly employed in the same sense4 #ejf ,the ,khasis1 by ,major ,p4 ,r4 ,t4 ,gurdon1 ,i4,a41 ,deputy ,commissioner ,eastern ,bengal and ,assam ,commission1 and ,superintendent of ,ethnography in ,assam 7,london1 #aijg74 #ejg 8,the ,khasi saying is1 #8long jaid na ka kynthei' 7from the woman sprang the clan74 ,the ,khasis1 when reckoning descent1 count from the mother only2 they speak of a family of brothers and sisters1 who are the great grandchildren of one great grandmother1 as shi kpoh1 which1 being literally translated1 is one womb1 i4e4 the issue of one womb4 ,the man is nobody0 7,p4 ,r4 ,t4 ,gurdon1 ,the ,khasis1 p4 #hb74 8,all land acquired by inheritance must follow the ,khasi law of entail1 by which property descends from the mother to the youngest daughter1 and again from the latter to her youngest daughter4 ,ancestral landed property must therefore be always owned by women4 ,the male members of the family may cultivate such lands1 but they must carry all the produce to the house of their mother1 who will divide it amongst the members of the family0 7op4 cit4 p4 #hh74 8,the rule amongst the ,khasis is that the youngest daughter #8holds' the religion1 #8ka bat ka niam4' ,her house is called1 #8ka iing seng1' and it is here that the members of the family assemble to witness her performance of the family ceremonies4 ,hers is1 therefore1 the largest share of the family property1 because it is she whose duty it is to perform the family ceremonies1 and propitiate the family ancestors0 7op4 cit4 p4 #hc74 #ejh ,sir ,c4 ,j4 ,lyall1 in his ,introduction to ,the ,khasis1 by ,major ,p4 ,r4 ,t4 ,gurdon1 pp4 xxiii4 sq4 ,sir ,c4 ,j4 ,lyall himself lived for many years among the ,khasis and studied their customs4 ,for the details of the evidence on which his summary is based see especially pp4 #fc sqq41 #fh sq41 #gf1 #hb sqq41 #hh1 #ajf sqq41 #aji sqq41 #aab sq41 #aba1 #aej1 of ,major ,gurdon's book4 ,as to the ,khasi priestesses1 see above1 vol4 i4 p4 #df4 ,m#agd ,again1 the ,pelew ,islanders have mother-kin1 and the deities of their clans are all goddesses4 #eji ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer 7,berlin1 #ahhe71 pp4 #ce sq4 ,the writer calls one of these kins indifferently a ,familie or a ,stamm4 #eaj ,j4 ,s4 ,kubary1 8,die ,todtenbestattung auf den ,pelau-,inseln10 ,original-,mittheilungen aus der ethnologischen ,abtheilung der kniglichen ,museen zu ,berlin1 i4 7,berlin1 #ahhe7 p4 #g4 #eaa ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 p4 #dj4 #eab ,j4 ,kubary1 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde 7,berlin1 #ahhh71 i4 #bj-bb4 ,the writer says that the family or clan gods of the ,pelew ,islanders are too many to be enumerated1 but he gives as a specimen a list of the family deities of one particular district 7,ngarupesang74 ,having done so he observes that they are all goddesses1 and he adds that 8this is explained by the importance of the woman for the clan4 ,the deity of the mother is inherited1 that of the father is not0 7op4 cit4 p4 #bb74 ,as he says nothing to indicate that the family deities of this particular district are exceptional1 we may infer1 as ,i have done1 that the deities of all the families or clans are goddesses4 ,yet a few pages previously 7pp4 #af sq47 he tells us that a village which contains twenty families will have at least forty deities1 if not more1 8for some houses may have two kalids deities1 and every house has also a goddess40 ,this seems to imply that the families or clans have gods as well as goddesses4 ,the seeming discrepancy is perhaps to be explained by another statement of the writer that 8in the family only the kalids deities of the women count0 78sich geltend machen10 ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 p4 #ch74 #eac ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 pp4 #cc sq41 #fc2 id41 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde1 i4 #af4 #ead ,j4 ,kubary1 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde1 i4 #ae-ag1 #bb1 #be-bg4 #eae ,from the passages cited in the preceding note it appears that this was ,kubary's opinion1 though he has not stated it explicitly4 #eaf ,j4 ,kubary1 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde1 i4 #bh sq4 ,m#age ,this preference for goddesses is to be explained by the importance of women in the social system of the ,pelew ,islanders4 #eag ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 p4 #ch4 ,see also above1 p4 #bjd1 note #d4 #eah ,j4 ,kubary1 l4c4 #eai ,see the statement of ,kubary quoted in the next paragraph4 #ebj ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 p4 #ci4 #eba ,see the statement of ,kubary quoted in the next paragraph4 ,m#agf ,the high position of women in the ,pelew ,islands has also an industrial basis2 for they alone cultivate the taro1 the staple food of the people4 #ebb ,j4 ,s4 ,kubary1 ,ethnographische ,beitrge zur ,kenntniss des ,karolinen ,archipels 7,leyden1 #ahie71 p4 #aei4 ,on the importance of the taro or sweet potato as the staple food of the people1 see ib4 pp4 #aef sq4 ,m#agg ,both men and women in the ,pelew ,islands attain to power by posing as the inspired mouthpieces of the gods4 #ebc ,j4 ,kubary1 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde1 i4 #cd4 #ebd ,j4 ,kubary1 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde1 i4 #cj-ce4 ,the author wrote thus in the year #ahhc1 and his account of the ,pelew religion was published in #ahhh4 ,compare his work ,die socialen ,einrichtungen der ,pelauer1 p4 #ha4 ,great changes have probably taken place in the islands since ,kubary wrote4 ,m#agh ,parallel between the ,pelew ,islands of to-day and the religious and social state of ,western ,asia and ,egypt in antiquity4 #ebe ,for some other parallels between the state of society and religion in these two regions1 see ,note ,,iv4 at the end of the volume4 ,m#agi ,mother-kin does not imply that the government is in the hands of women4 #ebf ,compare ,e4 ,stephan und ,f4 ,graebner1 ,neu-,mecklenburg 7,berlin1 #aijg71 p4 #ajg note #a3 8,it is necessary always to repeat emphatically that the terms father-right and mother-right indicate simply and solely the group-membership of the individual and the systems of relationship which that membership implies1 but that they have nothing at all to do with the higher or lower position of women4 ,rather the opposite might be affirmed1 namely1 that woman is generally more highly esteemed in places where father-right prevails than in places where mother-right is the rule40 ,m#ahj ,the inheritance of property1 especially of landed property1 through the mother certainly tends to raise the social importance of women1 but this tendency is never carried so far as to subordinate men politically to women4 ,m#aha ,thus while the ,khasis and ,pelew ,islanders have mother-kin1 they are governed by men1 not by women4 #ebg ,major ,p4 ,r4 ,t4 ,gurdon1 ,the ,khasis1 pp4 #ff-ga4 ,the rule of succession is as follows4 ,a ,siem1 or king1 8is succeeded by the eldest of his uterine brothers2 failing such brothers1 by the eldest of his sisters' sons2 failing such nephews1 by the eldest of the sons of his sisters' daughters2 failing such grand-nephews1 by the eldest of the sons of his mother's sisters2 and1 failing such first cousins1 by the eldest of his male cousins on the female side1 other than first cousins1 those nearest in degree of relationship having prior claim4 ,if there were no heirs male1 as above1 he would be succeeded by the eldest of his uterine sisters2 in the absence of such sisters1 by the eldest of his sisters' daughters2 failing such nieces1 by the eldest of the daughters of his sisters' daughters2 failing such grand-nieces1 by the eldest of the daughters of his mother's sisters2 and failing such first cousins1 by the eldest of his female cousins on the female side1 other than first cousins1 those nearest in degree of relationship having prior claim4 ,a female ,siem would be succeeded by her eldest son1 and so on0 7op4 cit4 p4 #ga74 ,the rule illustrates the logical precision with which the system of mother-kin is carried out by these people even when the intention is actually to exclude women from power4 #ebh ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 pp4 #ce1 #ci sq41 #gc-hc4 ,see also above1 pp4 #bjd sq4 #ebi ,r4 ,h4 ,codrington1 ,the ,melanesians 7,oxford1 #ahia71 p4 #cd4 ,m#ahb ,the theory of a gynaecocracy and of the predominance of the female imagination in religion is an idle dream4 #ecj ,see ,a4 ,h4 ,post1 ,afrikanische ,jurisprudenz 7,oldenburg and ,leipsic1 #ahhg71 i4 #adj sq4 ,captain ,w4 ,gill reports that the ,su-,mu1 a ,man-,tz tribe in ,southern ,china numbering some three and a half millions1 is always ruled by a queen 7,the ,river of ,golden ,sand1 ,london1 #ahhj1 i4 #cfe74 ,but ,capt4 ,gill was not nearer to the tribe than a six days' journey2 and even if his report is correct we may suppose that the real power is exercised by men1 just as it is in the solitary ,khasi tribe which is nominally governed by a woman4 ,m#ahc ,but mother-kin is a solid fact1 which can hardly have failed to modify the religion of the peoples who practise it4 #eca ,the theory1 or at all events the latter part of it1 has been carefully examined by ,dr4 ,l4 ,r4 ,farnell2 and if1 as ,i apprehend1 he rejects it1 ,i agree with him4 ,see his article 8,sociological ,hypotheses concerning the position of ,women in ,ancient ,religion10 ,archiv fr ,religionswissenschaft1 vii4 7#aijd7 pp4 #gj-id2 his ,cults of the ,greek ,states 7,oxford1 #ahif-aiji71 iii4 #aji sqq42 and ,the ,hibbert ,journal1 ,april #aijg1 p4 #fij4 ,but ,i differ from him1 it seems1 in thinking that mother-kin is favourable to the growth of mother goddesses4 ,m#ahd ,mother-kin and mother-goddesses in ,western ,asia4 #ecb ,the ,lycians traced their descent through women1 not through men2 and among them it was the daughters1 not the sons1 who inherited the family property4 ,see ,herodotus1 i4 #agd2 ,nicolaus ,damascenus1 in ,stobaeus1 ,florilegium1 xliv4 #da 7,fragmenta ,historicorum ,graecorum1 ed4 ,c4 ,mller1 iii4 #dfa72 ,plutarch1 ,de mulierum virtutibus1 #i4 ,an ancient historian even asserts that the ,lycians were ruled by women 7 1 ,heraclides ,ponticus1 ,frag4 #ae1 in ,fragmenta ,historicorum ,graecorum1 ed4 ,c4 ,mller1 ii4 #bag74 ,inscriptions found at ,dalisandos1 in ,isauria1 seem to prove that it was not unusual there to trace descent through the mother even in the third or the fourth century after ,christ4 ,see ,sir ,w4 ,m4 ,ramsay1 8,the ,permanence of ,religion at ,holy ,places in the ,east10 ,the ,expositor1 ,november #aijf1 p4 #dge4 ,dr4 ,l4 ,messerschmidt seems to think that the ,lycians were ,hittites 7,the ,hittites1 p4 #bj74 ,scholars are not agreed as to the family of speech to which the ,lycian language belongs4 ,some think that it was an ,indo-,european tongue2 but this view is now abandoned by ,professor ,ed4 ,meyer 7,geschichte des ,altertums1#b i4 #b4 p4 #fbf74 #ecc ,w4 ,robertson ,smith1 ,kinship and ,marriage in ,early ,arabia#b 7,london1 #aijc71 p4 #cjf4 ,the hypothesis of the former existence of mother-kin among the ,semites is rejected by ,professor ,ed4 ,meyer 7,geschichte des ,altertums1#b i4 #b1 p4 #cfj7 and ,w4 ,w4 ,graf ,baudissin 7,adonis und ,esmun1 pp4 #df sq474 ,m#ahe ,mother-kin in ancient ,egypt4 #ecd ,diodorus ,siculus1 i4 #bg4 #a sq4 ,in spite of this express testimony to the existence of a true gynaecocracy in ancient ,egypt1 ,i am of opinion that the alleged superiority of the queen to the king and of the wife to her husband must have been to a great extent only nominal4 ,certainly we know that it was the king and not the queen who really governed the country2 and we can hardly doubt that in like manner it was for the most part the husband and not the wife who really ruled the house1 though unquestionably in regard to property the law seems to have granted important rights to women which it denied to men4 ,on the position of women in ancient ,egypt see especially the able article of ,miss ,rachel ,evelyn ,white 7,mrs4 ,wedd71 8,women in ,ptolemaic ,egypt10 ,journal of ,hellenic ,studies1 xviii4 7#ahih7 pp4 #bch-bef4 #ece ,herodotus1 ii4 #ce4 ,m#ahf ,marriages of brothers with sisters in ancient ,egypt4 #ecf ,sir ,gaston ,maspero1 quoted by ,miss ,r4 ,e4 ,white1 op4 cit4 p4 #bdd4 #ecg ,j4 ,nietzold1 ,die ,ehe in gypten zur ptolemisch-rmischen ,zeit 7,leipzic1 #aijc71 p4 #ab4 #ech ,a4 ,erman1 gypten und gyptisches ,leben im ,altertum1 pp4 #bba sq42 ,u4 ,wilcken1 8,arsinoitische ,steuerprofessionen aus dem ,jahre #ahi n4 ,chr410 ,sitzungsberichte der knig4 ,preuss4 ,akademie der ,wissenschaften zu ,berlin1 #ahhc1 p4 #ijc2 ,j4 ,nietzold1 ,die ,ehe in gypten zur ptolemisch-rmischen ,zeit1 pp4 #ab-ad4 ,m#ahg ,such marriages were based on a wish to keep the property in the family4 #eci ,j4 ,f4 ,mc,lennan1 ,studies in ,ancient ,history 7,london1 #ahhf71 pp4 #aja sqq4 ,among the ,kocchs of ,north-,eastern ,india 8the property of the husband is made over to the wife2 when she dies it goes to her daughters1 and when he marries he lives with his wife's mother0 7,r4 ,g4 ,latham1 ,descriptive ,ethnology1 ,london1 #ahei1 i4 #if74 #edj ,this is in substance the explanation which ,miss ,rachel ,evelyn ,white 7,mrs4 ,wedd7 gives of the ,egyptian custom4 ,see her paper1 8,women in ,ptolemaic ,egypt10 ,journal of ,hellenic ,studies1 xviii4 7#ahih7 p4 #bfe4 ,similarly ,mr4 ,j4 ,nietzold observes that 8economical considerations1 especially in the case of great landowners1 may often have been the occasion of marriages with sisters1 the intention being in this way to avoid a division of the property0 7,die ,ehe in gypten1 p4 #ac74 ,the same explanation of the custom has been given by ,prof4 ,w4 ,ridgeway4 ,see his 8,supplices of ,aeschylus10 in ,praelections delivered before the ,senate of the ,university of ,cambridge 7,cambridge1 #aijf71 pp4 #aed sq4 ,i understand from ,professor ,w4 ,m4 ,flinders ,petrie that the theory has been a commonplace with ,egyptologists for many years4 ,mc,lennan explained the marriage of brothers and sisters in royal families as an expedient for shifting the succession from the female to the male line2 but he did not extend the theory so as to explain similar marriages among common people in ,egypt1 perhaps because he was not aware of the facts4 ,see ,j4 ,f4 ,mc,lennan1 ,the ,patriarchal ,theory1 edited and completed by ,d4 ,mc,lennan 7,london1 #ahhe71 p4 #ie4 ,m#ahh ,thus the traditional marriage of ,osiris with his sister ,isis reflected a real social custom4 ,the passing of the old world in ,egypt4 #eda ,socrates1 ,historia ,ecclesiastica1 i4 #ah 7,migne's ,patrologia ,graeca1 lxvii4 #aba74 ,the learned ,valesius1 in his note on this passage1 informs us that the cubit was again transferred by the ,emperor ,julian to the ,serapeum1 where it was left in peace till the destruction of that temple4 #edb ,athanasius1 ,oratio contra ,gentes1 #aj 7,migne's ,patrologia ,graeca1 xxv4 #bd74 #edc ,socrates1 ,historia ,ecclesiastica1 v4 #af sq4 7,migne's ,patrologia ,graeca1 lxvii4 #fjd sq472 ,sozomenus1 ,historia ,ecclesiastica1 vii4 #ae 7,migne's ,patrologia ,graeca1 lxvii4 #aaeb sq474 ,these events took place under the ,emperor ,theodosius in the year #cia ,a4,d4 ,m#ahi ,egyptian conservatism partly an effect of natural conditions and habits of life4 ,m#aij ,the old type of ,osiris better preserved than those of ,adonis and ,attis4 ,m#aia ,moloch perhaps the human king regarded as an incarnate deity4 #edd ,see above1 vol4 i4 pp4 #ag sqq4 #ede ,the ,dying ,god1 pp4 #afh sqq42 ,g4 ,f4 ,moore1 in ,encyclopaedia ,biblica1 s4v4 8,molech40 ,the phrase translated 8make pass through the fire to ,molech0 7#b ,kings xxiii4 #aj7 means properly1 ,professor ,kennett tells me1 8make to pass over by means of fire to ,molech10 where the verb has the sense of 8make over to10 8dedicate10 8devote10 as appears from its use in ,exodus xiii4 #ab 78set apart10 ,english ,version7 and ,ezekiel xx4 #bf4 ,that the children were not made simply to pass through the fire1 but were burned in it1 is shown by a comparison of #b ,kings xvi4 #c1 xxiii4 #aj1 ,jeremiah xxxii4 #ce1 with #b ,chronicles xxviii4 #c1 ,jeremiah vii4 #ca1 xix4 #e4 ,as to the use of the verb in the sense of 8dedicate10 8devote10 see ,g4 ,f4 ,moore1 s4v4 8,molech10 ,encyclopaedia ,biblica1 iii4 #cahd2 ,f4 ,brown1 ,s4 ,r4 ,driver1 and ,c4 ,a4 ,briggs1 ,hebrew and ,english ,lexicon of the ,old ,testament 7,oxford1 #aijf71 p4 #gah4 8,the testimony of both the prophets and the laws is abundant and unambiguous that the victims were slain and burnt as a holocaust0 7,g4 ,f4 ,moore1 in ,encyclopaedia ,biblica1 iii4 #cahd74 ,similarly ,principal ,j4 ,skinner translates the phrase in #b ,kings xvi4 #c by 8dedicated his son by fire10 and remarks that the expression1 8whatever its primary sense may be1 undoubtedly denoted actual burning0 7commentary on ,kings in ,the ,century ,bible74 ,the practice would seem to have been very ancient at ,jerusalem1 for tradition placed the attempted burnt-sacrifice of ,isaac by his father ,abraham on ,mount ,moriah1 which was no other than ,mount ,zion1 the site of the king's palace and of the temple of ,jehovah4 ,see ,genesis xxii4 #a-ah2 #b ,chronicles iii4 #a2 ,j4 ,benzinger1 ,hebrische ,archologie 7,freiburg i4 ,baden and ,leipsic1 #ahid71 pp4 #de1 #bcc2 ,t4 ,k4 ,cheyne1 s4v4 8,moriah10 ,encyclopaedia ,biblica1 iii4 #cbjj sq4 #edf ,leviticus xviii4 #ba1 xx4 #b-e2 #a ,kings xi4 #g2 #b ,kings xxiii4 #aj2 ,jeremiah xxxii4 #ce4 #edg ,w4 ,robertson ,smith1 ,the ,religion of the ,semites1#b p4 #cgb1 note #a4 #edh 8,it is plain1 from various passages of the prophets1 that the sacrifices of children among the ,jews before the captivity1 which are commonly known as sacrifices to ,moloch1 were regarded by the worshippers as oblations to ,jehovah1 under the title of king0 7,w4 ,robertson ,smith1 ,religion of the ,semites1#b p4 #cgb1 referring to ,jeremiah vii4 #ca1 xix4 #e1 xxxii4 #ce2 ,ezekiel xxiii4 #ci2 ,micah vi4 #g74 ,the same view is taken by ,prof4 ,g4 ,f4 ,moore1 in ,encyclopaedia ,biblica1 s4v4 8,molech10 vol4 iii4 #cahg sq4 ,m#aib ,the sacrifices to ,moloch may have been intended to prolong the king's life4 ,vicarious sacrifices for a king or queen in ,sweden1 ,persia1 and ,madagascar4 #edi ,the ,magic ,art and the ,evolution of ,kings1 i4 #cff sq4 #eej 8,ynglinga ,saga10 #bi1 in ,the ,heimskringla or ,chronicle of the ,kings of ,norway1 translated by ,s4 ,laing 7,london1 #ahdd71 i4 #bci sq42 ,h4 ,m4 ,chadwick1 ,the ,cult of ,othin 7,london1 #ahii71 pp4 #d1 #bg2 ,the ,dying ,god1 pp4 #afj sq4 ,similarly in ,peru1 when a person of note was sick1 he would sometimes sacrifice his son to the idol in order that his own life might be spared4 ,see ,a4 de ,herrera1 ,the ,general ,history of the ,vast ,continent and ,islands of ,america1 translated by ,capt4 ,j4 ,stevens 7,london1 #agbe-agbf71 iv4 #cdg sq4 #eea ,micah vi4 #f-h4 #eeb ,herodotus1 vii4 #aad2 ,plutarch1 ,de superstitione1 #ac4 #eec ,w4 ,ellis1 ,history of ,madagascar 7,london1 ,n4,d471 i4 #cdd sq4 ,m#aic ,other sacrifices for prolonging the king's life appear to be magical rather than religious4 ,custom in the ,niger delta4 #eed ,major ,a4 ,g4 ,leonard1 ,the ,lower ,niger and its ,tribes 7,london1 #aijf71 p4 #deg4 ,m#aid ,customs observed by the ,zulus and ,caffres to prolong the king's life4 #eee ,d4 ,leslie1 ,among the ,zulus and ,amatongas#b 7,edinburgh1 #ahge71 p4 #ia4 ,this sacrifice may be the one described by ,j4 ,shooter1 ,the ,kafirs of ,natal 7,london1 #aheg71 p4 #bf4 ,the reason for not stabbing the animal is perhaps a wish not to lose any of the blood1 but to convey its life intact to the king4 ,the same reason would explain the same rule which the ,baganda observed in killing a human victim for the same purpose 7see below1 p4 #bbd74 #eef ,j4 ,dos ,santos1 ,eastern ,ethiopia1 bk4 ii4 chap4 #af 7,g4 ,m',call ,theal's ,records of ,south-,eastern ,africa1 vii4 #bhi74 ,m#aie ,customs observed by the ,baganda to prolong the king's life4 ,human victims killed in order to invigorate the king4 #eeg ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 pp4 #bg sq4 #eeh ,rev4 ,j4 ,roscoe1 ,the ,baganda1 p4 #bjj4 #eei ,rev4 ,j4 ,roscoe1 ,the ,baganda1 pp4 #bji sq4 ,m#aif ,chief's son killed to provide the king with anklets4 #efj ,rev4 ,j4 ,roscoe1 ,the ,baganda1 pp4 #baj sq4 ,m#aig ,the king's game4 #efa ,rev4 ,j4 ,roscoe1 ,the ,baganda1 pp4 #baa sq4 ,i have abridged the account of the ceremonies4 ,m#aih ,the whip of human skin4 #efb ,rev4 ,j4 ,roscoe1 op4 cit4 pp4 #bac sq4 ,m#aii ,modes in which the strength of the human victims was thought to pass into the king4 ,m#bjj ,massacres perpetrated when a king of ,uganda was ill4 #efc ,from information furnished by my friend the ,rev4 ,j4 ,roscoe4 ,compare his book1 ,the ,baganda1 pp4 #cca sqq4 ,m#bja ,yet the sacrifices of children to ,moloch may be otherwise explained4 #efd ,see ,the ,dying ,god1 pp4 #aff sqq4 ,m#bjb ,theory that the resignation of the widowed ,flamen ,dialis was caused by the pollution of death4 #efe ,see above1 vol4 i4 p4 #de4 #eff ,the ,hibbert ,journal1 ,april #aijg1 p4 #fhi4 #efg ,lucian1 ,de dea ,syria1 #ec4 #efh ,g4 ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1#b vol4 ii4 pp4 #gbe sqq41 ,nos4 #hgg1 #hgh4 #efi ,g4 ,dittenberger1 op4 cit4 vol4 ii4 pp4 #dbi sq41 ,no4 #fcc4 #egj ,corpus ,inscriptionum ,graecarum1 ed4 ,aug4 ,boeckh1 etc4 7,berlin1 #ahbh-ahgg71 vol4 ii4 pp4 #dha sqq41 ,no4 #bgae1 1 1 where ,i understand to mean 8leave of absence40 ,m#bjc ,apparent parallel among the ,todas4 #ega ,w4 ,h4 ,r4 ,rivers1 ,the ,todas 7,london1 #aijf71 pp4 #ii sq4 #egb ,aulus ,gellius1 x4 #ae4 #bd4 ,m#bjd ,but on inspection the analogy breaks down4 #egc ,aulus ,gellius1 l4c43 8funus tamen exequi non est religio40 #egd ,gaius1 ,instit4 i4 #aab1 8quod jus etiam nostris temporibus in usu est3 nam flamines majores1 id est ,diales1 ,martiales1 ,quirinales1 item reges sacrorum1 nisi 7qui7 ex farreatis nati sunt non leguntur3 ac ne ipsi quidem sine confarreatione sacerdotium habere possunt02 ,servius on ,virgil1 ,aen4 iv4 #ajc1 8quae res ad farreatas nuptias pertinet1 quibus flaminem et flaminicam jure pontificio in matrimonium necesse est convenire40 ,for a fuller description of the rite see ,servius1 on ,virgil1 ,aen4 iv4 #cgd4 ,from the testimony of ,gaius it appears that not only the ,flamen ,dialis but all the other principal ,flamens were bound to be married4 ,however1 the text of ,gaius in this passage is somewhat uncertain4 ,i have quoted it from ,p4 ,e4 ,huschke's third edition 7,leipsic1 #ahgh74 #ege ,w4 ,h4 ,r4 ,rivers1 ,the ,todas1 p4 #ii4 ,according to an old account1 there was an important exception to the rule1 but ,dr4 ,rivers was not able to verify it2 he understood that during the tenure of his office the dairyman is really celibate4 #egf ,aulus ,gellius1 x4 #ae4 #bc1 8,matrimonium flaminis nisi morte dirimi jus non est02 ,festus1 p4 #hi1 ed4 ,c4 ,o4 ,mller1 s4v4 8,flammeo02 ,plutarch1 ,quaestiones ,romanae1 #ej4 ,plutarch mentions as an illegal exception that in his own time the ,emperor ,domitian allowed a ,flamen to divorce his wife1 but the ceremony of the divorce was attended by 8many awful1 strange1 and gloomy rites0 performed by the priests4 #egg ,plutarch1 ,quaestiones ,romanae1 #ej4 ,that the wives of ,roman priests aided their husbands in the performance of sacred rites is mentioned by ,dionysius of ,halicarnassus1 who attributes the institution of these joint priesthoods to ,romulus 7,antiquit4 ,rom4 ii4 #bb74 #egh ,the epithet ,dialis1 which was applied to the ,flaminica as well as to the ,flamen 7,aulus ,gellius1 x4 #ae4 #bf2 ,servius1 on ,virgil1 ,aen4 iv4 #acg71 would of itself prove that husband and wife served the same god or pair of gods2 and while the word was doubtfully derived by ,varro from ,jove 7,de lingua ,latina1 v4 #hd71 we are expressly told that the ,flamen was the priest and the ,flaminica the priestess of that god 7,plutarch1 ,quaest4 ,rom4 #aji2 ,festus1 p4 #ib1 ed4 ,c4 ,o4 ,mller1 s4v4 8,flammeo074 ,there is therefore every reason to accept the statement of ,plutarch 7,quaest4 ,rom4 #hf7 that the ,flaminica was reputed to be sacred to ,juno1 the divine partner of ,jupiter1 in spite of the objections raised by ,mr4 ,w4 ,warde ,fowler 78,was the ,flaminica ,dialis priestess of ,juno80 ,classical ,review1 ix4 7#ahie7 pp4 #dgd sqq474 ,m#bje ,customs of the ,kota and ,jewish priests4 #egi ,e4 ,thurston1 ,castes and ,tribes of ,southern ,india 7,madras1 #aiji71 iv4 #aj4 #ehj ,leviticus1 xxi4 #a-c2 ,ezekiel1 xliv4 #be4 ,m#bjf ,the theory that the ,roman gods were celibate is contradicted by ,varro and ,seneca4 #eha ,the ,hibbert ,journal1 iv4 7#aijf7 p4 #icb4 #ehb ,varro1 ,de lingua ,latina1 v4 #fg1 8,quod ,jovis ,juno conjux et is caelum40 #ehc ,augustine1 ,de civitate ,dei1 iv4 #cb1 8,dicit etiam scil4 ,varro de generationibus deorum magis ad poetas quam ad physicos fuisse populos inclinatos1 et ideo et sexum et generationes deorum majores suos1 id est veteres credidisse ,romanos et eorum constituisse conjugia40 #ehd ,seneca1 quoted by ,augustine1 ,de civitate ,dei1 vi4 #aj1 8,quid quod et matrimonia1 inquit1 deorum jungimus1 et ne pie quidem1 fratrum ac sororum8 ,bellonam ,marti conlocamus1 ,vulcano ,venerem1 ,neptuno ,salaciam4 ,quosdam tamen caelibes relinquimus1 quasi condicio defecerit1 praesertim cum quaedam viduae sint1 ut ,populonia vel ,fulgora et diva ,rumina2 quibus non miror petitorem defuisse40 ,in this passage the marriage of ,venus to ,vulcan is probably ,greek2 all the rest is pure ,roman4 ,m#bjg ,the marriage of ,orcus4 #ehe ,servius1 on ,virgil1 ,georg4 i4 #cdd1 8,aliud est sacrum1 aliud nuptias ,cereri celebrare1 in quibus re vera vinum adhiberi nefas fuerat1 quae ,orci nuptiae dicebantur1 quas praesentia sua pontifices ingenti solemnitate celebrabant40 #ehf ,servius1 on ,virgil1 ,georg4 i4 #cdd1 and on ,aen4 iv4 #eh4 ,as to the prohibition of wine1 compare ,macrobius1 ,saturn4 iii4 #aa4 ,there seems to be no doubt that ,orcus was a genuine old ,italian god of death and the dead4 ,see the evidence collected by ,r4 ,peter1 s4v4 8,orcus10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 iii4 #idj sqq41 who says that 8,orcus was obviously one of those old ,roman gods who occupied the thoughts of the people in the most lively manner40 ,on the other hand1 ,prof4 ,g4 ,wissowa supposes that ,orcus is merely a borrowed form of the ,greek ,horkos 7,religion und ,kultus der ,rmer1#b p4 #caj74 ,but ,horkos was not a god of death and the dead2 he was simply a personified oath 72 see ,hesiod1 ,works and ,days1 #hjd 1 71 an abstract idea which makes no figure in ,greek mythology and religion4 ,that such a rare and thin ,greek abstraction should through a gross misunderstanding be transformed into a highly popular ,roman god of death1 who not only passed muster with the people but was admitted by the pontiffs themselves to the national pantheon and honoured by them with a solemn ritual1 is in the last degree improbable4 ,m#bjh ,evidence of ,aulus ,gellius as to the marriage of the ,roman gods4 ,paternity and maternity of ,roman deities4 #ehg ,aulus ,gellius1 xiii4 #bc 7#bb71 #a sq41 8,conprecationes deum inmortalium1 quae ritu ,romano fiunt1 expositae sunt in libris sacerdotum populi ,romani et in plerisque antiquis orationibus4 ,in his scribtum est3 ,luam ,saturni1 ,salaciam ,neptuni1 ,horam ,quirini1 ,virites ,quirini1 ,maiam ,volcani1 ,heriem ,junonis1 ,moles ,martis ,nerienemque ,martis40 ,as to this list see ,mr4 ,w4 ,warde ,fowler1 ,roman ,festivals of the ,period of the ,republic 7,london1 #ahii71 pp4 #fj-fb2 id41 ,the ,religious ,experience of the ,roman ,people 7,london1 #aiaa71 pp4 #aej sqq41 #dha sqq4 ,he holds 7p4 #dhe7 that the feminine names ,salacia1 etc41 do not designate goddesses1 the wives of the gods1 but that they 8indicate functions or attributes of the male deity to whom they are attached40 #ehh ,aulus ,gellius1 xiii4 #bc 7#bb71 #aa-af4 #ehi ,macrobius1 ,saturn4 i4 #ab4 #ah1 8,cingius mensem ,maium nominatum putat a ,maia1 quam ,vulcani dicit uxorem1 argumentoque utitur quod flamen ,vulcanalis ,kalendis ,maiis huic deae rem divinam facit3 sed ,piso uxorem ,vulcani ,majestam1 non ,maiam1 dicit vocari40 ,the work of ,cincius 7,cingius7 is mentioned by ,macrobius in the same chapter 7 #ab1 8,cingius in eo libro quem de fastis reliquit074 ,as to the life and writings of this old annalist and antiquary see ,m4 ,schanz1 ,geschichte der rmischen ,litteratur1#b i4 7,munich1 #ahih71 p4 #abh2 ,g4 ,wissowa1 ,mnzer1 and ,cichorius1 s4v4 8,cincius10 in ,pauly-,wissowa's ,realencyclopdie der classischen ,altertumswissenschaft1 iii4 #beee sqq4 ,all these writers distinguish the old annalist from the antiquary1 whom they take to have been a later writer of the same name4 ,but the distinction appears to be purely arbitrary and destitute of any ancient authority4 #eij ,macrobius1 ,saturn4 i4 #ab4 #ah4 ,see the preceding note4 #eia ,macrobius1 ,saturn4 i4 #ab4 #ah4 ,see the passage cited above1 p4 #bcb1 note #c4 #eib ,varro1 ,de lingua ,latina1 v4 #gb1 8,salacia ,neptuni a salo40 ,this was probably one of the cases which ,varro had in his mind when he stated that the ancient ,roman gods were married4 #eic ,augustine1 ,de civitate ,dei1 vii4 #bb1 8,jam utique habebat ,salaciam ,neptunus uxorem02 ,servius1 on ,virgil1 ,aen4 x4 #gf1 8,sane hanc ,veniliam quidam ,salaciam accipiunt1 ,neptuni uxorem40 ,as for ,seneca's evidence see above1 p4 #bca1 note #c4 #eid ,nonius ,marcellus1 ,de compendiosa doctrina1 p4 #abe1 ed4 ,l4 ,quicherat 7,paris1 #ahgb71 8,hora juventutis dea4 ,ennius ,annalium lib4 i4 ,teque1 ,quirine pater1 veneror1 ,horamque ,quirini40 #eie ,livy1 viii4 #a4 #f1 xlv4 #cc4 #b4 #eif ,festus1 p4 #ahf1 ed4 ,c4 ,o4 ,mller1 8,opima spolia dicuntur originem quidem trahentia ab ,ope ,saturni uxore02 id41 p4 #ahg1 8,opis dicta est conjux ,saturni02 ,macrobius1 ,saturnal4 i4 #aj4 #ai1 8,hanc autem deam ,opem ,saturni conjugem crediderunt1 et ideo hoc mense ,saturnalia itemque ,opalia celebrari1 quod ,saturnus ejusque uxor tam frugum quam fructuum repertores esse creduntur40 ,varro couples ,saturn and ,ops together 7,de lingua ,latina1 v4 #eg1 8,principes in ,latio ,saturnus et ,ops02 compare id41 v4 #fd71 but without expressly affirming them to be husband and wife4 ,professor ,g4 ,wissowa1 however1 argues that the male partner 7he would not say husband7 of ,ops was not ,saturn but ,consus4 ,see ,g4 ,wissowa1 8,de feriis anni ,romanorum vetustissimi observationes selectae10 reprinted in his ,gesammelte ,abhandlungen zur rmischen ,religions- und ,stadtgeschichte 7,munich1 #aijd71 pp4 #aef sqq4 ,his view is accepted by ,mr4 ,w4 ,warde ,fowler 7,roman ,festivals of the ,period of the ,republic1 p4 #bab2 ,the ,religious ,experience of the ,roman ,people1 p4 #dhb74 #eig ,lactantius1 ,divin4 ,instit4 iv4 #c1 8,itaque et ,jupiter a precantibus pater vocatur1 et ,saturnus1 et ,janus1 et ,liber1 et ceteri deinceps1 quod ,lucilius in deorum consilio irridet3 ,ut nemo sit nostrum1 quin aut pater optimus divum ,ut ,neptunus pater1 ,liber1 ,saturnus pater1 ,mars1 ,janus1 ,quirinus pater nomen dicatur ad unum40 ,compare ,aulus ,gellius1 v4 #ab4 #e2 ,servius1 on ,virgil1 ,georg4 ii4 #d4 ,roman goddesses who received the title of ,mother were ,vesta1 ,earth1 ,ops1 ,matuta1 and ,lua4 ,as to ,mother ,vesta see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #bbi2 as to ,mother ,earth see ,h4 ,dessau1 ,inscriptiones ,latinae ,selectae1 ,nos4 #ciej-ciee1 #cifj2 as to ,mother ,ops see ,varro1 ,de lingua ,latina1 v4 #fd2 as to ,mother ,matuta see ,l4 ,preller1 ,rmische ,mythologie1#c i4 #cbb sqq42 ,g4 ,wissowa1 ,religion und ,kultus der ,rmer1#b pp4 #aaj sqq42 id41 s4v4 8,mater ,matuta10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 ii4 #bdfb sqq4 ,i cite these passages only to prove that the ,romans commonly applied the titles 8father0 and 8mother0 to their deities4 ,the inference that these titles implied paternity or maternity is my own1 but in the text ,i have given some reasons for thinking that the ,romans themselves accepted the implication4 ,mr4 ,w4 ,warde ,fowler1 on the other hand1 prefers to suppose that the titles were employed in a merely figurative sense to 8imply the dependence of the human citizen upon his divine protector02 but he admits that what exactly the ,romans understood by pater and mater applied to deities is not easy to determine 7,the ,religious ,experience of the ,roman ,people1 pp4 #aee-aeg74 ,he makes at the same time the important observation that the ,romans never1 so far as he is aware1 applied the terms ,father and ,mother to foreign gods1 but 8always to di indigetes1 those on whom the original ,roman stock looked as their fellow-citizens and guardians40 ,the limitation is significant and seems more naturally explicable on my hypothesis than on that of my learned friend4 #eih ,see ,corpus ,inscriptionum ,latinarum1 xiv4 ,nos4 #bhfb1 #bhfc2 ,h4 ,dessau1 ,inscriptiones ,latinae ,selectae1 ,nos4 #cfhd1 #cfhe2 ,r4 ,peter1 s4v4 8,fortuna10 in ,w4 ,h4 ,roscher's ,lexikon der griechischen und rmischen ,mythologie1 i4 #aedb2 ,g4 ,wissowa1 ,religion und ,kultus der ,rmer1#b p4 #bei4 ,i have to thank my learned and candid friend ,mr4 ,w4 ,warde ,fowler for referring me to this good evidence of ,jupiter's paternal character4 #eii ,l4 ,preller1 ,rmische ,mythologie#c 7,berlin1 #ahha-ahhc71 i4 #cgi4 #fjj ,the epithet ,inuus applied to ,faunus was so understood by the ancients1 and this suffices to prove the conception they had of the god's virility1 whether the etymology was right or wrong4 ,see ,servius1 on ,virgil1 ,aen4 vi4 #gge1 8,dicitur autem ,inuus ab ineundo passim cum omnibus animalibus40 ,as to the title see ,g4 ,wissowa1 ,religion und ,kultus der ,rmer1#b p4 #baa1 who1 however1 rejects the ancient etymology and the identification of ,inuus with ,faunus4 #fja ,macrobius1 ,saturn4 i4 #ab4 #ba-bd2 ,lactantius1 ,divin4 ,instit4 i4 #bb2 ,servius1 on ,virgil1 ,aen4 viii4 #cad2 ,plutarch1 ,caesar1 #i2 id41 ,quaest4 ,roman4 #bj4 ,according to ,varro1 the goddess was the daughter of ,faunus 7,macrobius1 ,saturn4 i4 #ab4 #bg72 according to ,sextus ,clodius she was his wife 7,lactantius1 l4c42 compare ,arnobius1 ,adversus nationes1 v4 #ah74 #fjb ,livy1 i4 #d4 #b2 ,plutarch1 ,romulus1 #d2 ,dionysius ,halicarnasensis1 ,antiquit4 ,roman4 i4 #gg4 #fjc ,see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #aie sq4 #fjd ,plutarch1 ,romulus1 #b4 ,plutarch's authority was ,promathion in his history of ,italy4 ,see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #aif4 #fje ,servius1 on ,virgil1 ,aen4 vii4 #fgh4 #fjf ,the ,magic ,art and the ,evolution of ,kings1 ii4 #bcj sq4 ,m#bji ,we must conclude that the ,roman gods were thought to be married and to beget children4 #fjg ,such1 for example1 as the loves of ,vertumnus for ,pomona 7,ovid1 ,metam4 xiv4 #fbc sqq471 of ,jupiter for ,juturna 7,ovid1 ,fasti1 ii4 #ehe sqq471 and of ,janus for ,carna 7,ovid1 ,fasti1 vi4 #aja sqq47 and for ,camasene 7,servius1 on ,virgil1 ,aen4 viii4 #ccj74 ,the water-nymph ,juturna beloved by ,jupiter is said to have been the daughter of the river ,vulturnus1 the wife of ,janus1 and the mother of ,fontus 7,arnobius1 ,adversus nationes1 iii4 #bi74 ,janus in particular would seem to have been the theme of many myths1 and his claim to be a genuine ,italian god has never been disputed4 #fjh ,the marriage of the ,roman gods has been denied by ,e4 ,aust 7,die ,religion der ,rmer1 ,mnster i4 ,w4 #ahii1 pp4 #ai sq47 and ,professor ,g4 ,wissowa 7,religion und ,kultus der ,rmer1#b pp4 #bf sq471 as well as by ,mr4 ,w4 ,warde ,fowler4 ,on the other hand1 the evidence for it has been clearly and concisely stated by ,l4 ,preller1 ,rmische ,mythologie1#c i4 #ee-eg4 ,it is with sincere diffidence that ,i venture to differ on a point of ,roman religion from the eminent scholars ,i have named4 ,but without for a moment pitting my superficial acquaintance with ,roman religion against their deep learning1 ,i cannot but think that the single positive testimony of ,varro on a matter about which he could scarcely be ignorant ought to outweigh the opinion of any modern scholar1 however learned and able4 ,m#baj ,rule of ,greek and ,roman ritual that certain offices could only be held by boys whose parents were both alive4 #fji ,the ,hibbert ,journal1 ,april #aijg1 p4 #fhi4 ,such a boy was called a 1 8a boy blooming on both sides10 the metaphor being drawn from a tree which sends out branches on both sides4 ,see ,plato1 ,laws1 xi4 #h1 p4 #ibg ,d2 ,julius ,pollux1 iii4 #be2 ,hesychius and ,suidas1 s4v4 4 #faj ,festus1 p4 #ic1 ed4 ,c4 ,o4 ,mller1 s4vv4 8,flaminius0 and 8,flaminia40 ,that certain ,roman rites had to be performed by the children of living parents is mentioned in general terms by ,dionysius of ,halicarnassus 7,antiquit4 ,rom4 ii4 #bb74 ,m#baa ,but the rule which excludes orphans from certain sacred offices cannot be based on a theory that they are ceremonially unclean through the death of their parents4 #faa ,plutarch1 ,quaestiones ,romanae1 #ej4 ,m#bab ,examples of the exclusion of orphans from sacred offices4 ,m#bac ,boys and girls of living parents employed in ,greek rites at the vintage1 harvest-home1 and sowing4 #fab ,proclus1 in ,photius1 ,bibliotheca1 p4 #cbb ,a1 ed4 ,i4 ,bekker 7,berlin1 #ahbd72 ,athenaeus1 xi4 #ib1 pp4 #die sq42 ,scholiast on ,nicander1 ,alexipharmaca1 #aji4 ,only the last of these writers mentions that the boys had to be 4 ,as to this and the following custom see ,a4 ,mommsen1 ,feste der ,stadt ,athen im ,altertum 7,leipsic1 #ahih71 pp4 #bgh sqq42 ,w4 ,mannhardt1 ,antike ,wald- und ,feldkulte1 pp4 #bad sqq4 #fac ,eustathius1 on ,homer1 ,iliad1 xxii4 #die1 p4 #abhc2 ,etymologicum ,magnum1 p4 #cjc4 #ah sqq41 s4v4 2 ,plutarch1 ,theseus1 #bb4 ,according to a scholiast on ,aristophanes 7,plutus1 #ajed7 the branch might be either of olive or laurel4 #fad ,scholiast on ,aristophanes1 ,plutus1 #ajed4 #fae ,o4 ,kern1 ,die ,inschriften von ,magnesia am ,maeander 7,berlin1 #aijj71 ,no4 #ih2 ,g4 ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1#b vol4 ii4 pp4 #bdf sqq41 ,no4 #eec4 ,this inscription has been well expounded by ,prof4 ,m4 ,p4 ,nilsson 7,griechische ,feste1 ,leipsic1 #aijf1 pp4 #bc-bg74 ,i follow him and ,dittenberger in regarding the month of ,artemision1 when the bull was sacrificed1 as the harvest month corresponding to the ,attic ,thargelion4 #faf ,j4 ,h4 ,neumann1 8,iets over den landbouw bij de ,karo-,bataks10 ,mededeelingen van wege het ,nederlandsche ,zendelinggenootschap1 xlvi4 7#aijb7 p4 #cha4 ,m#bad ,boys of living parents employed in the rites of the ,arval ,brothers4 #fag ,g4 ,henzen1 ,acta ,fratrum ,arvalium 7,berlin1 #ahgd71 pp4 vi4 sq41 cix4 cx4 cxix4 cliii4 clix4 clxxxvii4 #ab1 #ac1 #ae4 ,as to the evergreen oaks and laurels of the grove1 see ib41 pp4 #acg1 #ach2 as to the wreaths of corn-ears1 see ib41 pp4 #bf1 #bh2 ,aulus ,gellius1 vii4 #g4 #h4 ,that the rites performed by the ,arval ,brothers were intended to make the fields bear corn is expressly stated by ,varro 7,de lingua ,latina1 v4 #he1 8,fratres ,arvales dicti sunt1 qui sacra publica faciunt propterea ut fruges ferant arva074 ,on the ,arval ,brothers and their rites see also ,l4 ,preller1 ,rmische ,mythologie1#c ii4 #bi sqq42 ,j4 ,marquardt1 ,rmische ,staatsverwaltung1 iii4#b 7,leipsic1 #ahhe7 pp4 #ddg-dfb2 ,g4 ,wissowa1 ,religion und ,kultus der ,rmer1#b pp4 #efa sqq42 ,j4 ,b4 ,carter1 s4v4 8,arval ,brothers10 in ,j4 ,hastings's ,encyclopaedia of ,religion and ,ethics1 ii4 7,edinburgh1 #aiji7 pp4 #g sqq4 ,m#bae ,in fertility rites the employment of such children is intelligible on the principle of sympathetic magic4 ,m#baf ,sons of living parents employed to cut the olive-wreath at ,olympia and the laurel-wreath at ,tempe4 #fah ,scholiast on ,pindar1 ,olymp4 iii4 #fj4 #fai ,pausanias1 v4 #ae4 #c4 #fbj ,plutarch1 ,quaestiones ,graecae1 #ab2 id41 ,de defectu oraculorum1 #ae2 ,aelian1 ,varia ,historia1 iii4 #a2 ,strabo1 ix4 #c4 #ab1 p4 #dbb4 ,in a note on ,pausanias 7ii4 #g4 #g1 vol4 iii4 pp4 #ec sqq47 ,i have described the festival more fully and adduced savage parallels4 ,as to the ,vale of ,tempe see ,w4 ,m4 ,leake1 ,travels in ,northern ,greece 7,london1 #ahce71 iii4 #cij sqq4 ,the rhetoric of ,livy 7xliv4 #f4 #h7 has lashed the smooth and silent current of the ,peneus into a roaring torrent4 ,m#bag ,sons of living parents acted as ,laurel-bearers at ,thebes4 #fba ,proclus1 in ,photius1 ,bibliotheca1 ed4 ,i4 ,bekker1 p4 #cba4 #fbb ,o4 ,crusius1 s4v4 8,kadmos10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 ii4 #hcj1 #hch1 #hci4 ,on an ,etruscan mirror the scene of ,cadmus's combat with the dragon is surrounded with a wreath of laurel 7,o4 ,crusius1 op4 cit4 ii4 #hfb74 ,my learned friend ,mr4 ,a4 ,b4 ,cook was the first to call attention to these vase-paintings in confirmation of my view that the ,festival of the ,laurel-bearing celebrated the destruction of the dragon by ,cadmus4 ,see ,a4 ,b4 ,cook1 8,the ,european ,sky-,god10 ,folk-lore1 xv4 7#aijd7 p4 #daa1 note #bbd2 and my note on ,pausanias1 ix4 #aj4 #d 7vol4 v4 pp4 #da sqq474 #fbc ,i have examined both festivals more closely in a former part of this work 7,the ,dying ,god1 pp4 #gh sqq471 and have shown grounds for holding that the old octennial cycle in ,greece1 based on an attempt to harmonize solar and lunar time1 gave rise to an octennial festival at which the mythical marriage of the sun and moon was celebrated by the dramatic marriage of human actors1 who appear sometimes to have been the king and queen4 ,in the ,laurel-bearing at ,thebes a clear reference to the astronomical character of the festival is contained in the emblems of the sun1 moon1 stars1 and days of the year which were carried in procession 7,proclus1 l4c472 and another reference to it may be detected in the legendary marriage of ,cadmus and ,harmonia4 ,dr4 ,l4 ,r4 ,farnell supposes that the festival of the ,laurel-bearing 8belongs to the maypole processions1 universal in the peasant-religion of ,europe1 of which the object is to quicken the vitalizing powers of the year in the middle of spring or at the beginning of summer0 7,the ,cults of the ,greek ,states1 iv4 #bhe74 ,but this explanation appears to be inconsistent with the octennial period of the festival4 #fbd ,we may conjecture that the ,olympic1 like the ,delphic and the ,theban1 festival was at first octennial1 though in historical times it was quadrennial4 ,certainly it seems to have been based on an octennial cycle4 ,see the ,scholiast on ,pindar1 ,olymp4 iii4 #ce 7#bj72 ,aug4 ,boeckh on ,pindar1 ,explicationes 7,leipsic1 #ahba71 p4 #ach2 ,l4 ,ideler1 ,handbuch der mathematischen und technischen ,chronologie1 i4 #cff sq42 ,g4 ,f4 ,unger1 8,zeitrechnung der ,griechen und ,rmer10 in ,iwan ,mller's ,handbuch der klassischen ,altertumswissenschaft1 i4 7,nrdlingen1 #ahhf7 pp4 #fje sq42 ,k4 ,o4 ,mller1 ,die ,dorier#b 7,breslau1 #ahdd71 ii4 #dhc4 ,the ,pythian games1 which appear to have been at first identical with the ,delphic ,festival of ,crowning1 were held originally at intervals of eight instead of four years4 ,see the ,scholiast on ,pindar1 ,pyth4 ,argum4 p4 #bih1 ed4 ,a4 ,boeckh 7,leipsic1 #ahai72 ,censorinus1 ,de die natali1 xviii4 #f2 compare ,eustathius on ,homer1 ,od4 iii4 #bfg1 p4 #adff4 #bi4 ,as to the original identity of the ,pythian games and the ,festival of ,crowning see ,th4 ,schreiber1 ,apollon ,pythoktonos 7,leipsic1 #ahgi71 pp4 #cg sq42 ,a4 ,b4 ,cook1 8,the ,european ,sky-,god10 ,folk-lore1 xv4 7#aijd7 pp4 #djd sq4 ,m#bah ,if wreaths were originally amulets1 we could understand why children of living parents were chosen to cut and wear them4 #fbe ,antonin ,jaussen1 ,coutumes des ,arabes au pays de ,moab 7,paris1 #aijh71 p4 #chb4 #fbf ,r4 ,parkinson1 ,dreissig ,jahre in der ,sdsee 7,stuttgart1 #aijg71 pp4 #aej-aeb4 #fbg ,on the use of crowns and wreaths in classical antiquity see ,w4 ,smith's ,dictionary of ,greek and ,roman ,antiquities1#c i4 #ede sqq41 s4v4 8,corona02 ,e4 ,saglio1 s4v4 8,corona10 in ,ch4 ,daremberg et ,e4 ,saglio's ,dictionnaire des ,antiquits ,grecques et ,romaines1 iii4 #aebj sqq4 ,in time of mourning the ancients laid aside crowns 7,athenaeus1 xv4 #af1 p4 #fge ,a72 and so did the king at ,athens when he tried a homicide 7,aristotle1 ,constitution of ,athens1 #eg74 ,i mention these cases because they seem to conflict with the theory in the text1 in accordance with which crowns might be regarded as amulets to protect the wearer against ghosts and the pollution of blood4 ,m#bai ,children of living parents acting as priest and priestess of ,apollo and ,artemis4 ,at ,rome the ,vestals and the ,salii must be the children of parents who were alive at the date of the election4 ,children of living parents employed in expiatory rites at ,rome4 #fbh ,heliodorus1 ,aethiopica1 i4 #bb4 #fbi ,aulus ,gellius1 i4 #ab4 #b4 #fcj ,dionysius ,halicarnasensis1 ,antiquit4 ,rom4 ii4 #fg2 ,plutarch1 ,numa1 #aj4 ,we read of a ,vestal who held office for fifty-seven years 7,tacitus1 ,annals1 ii4 #hf74 ,it is unlikely that the parents of this venerable lady were both alive at the date of her decease4 #fca ,dionysius ,halicarnasensis1 ,antiquit4 ,rom4 ii4 #ga4 #fcb ,macrobius1 ,sat4 iii4 #ad4 #ad4 ,that the rule as to their parents being both alive applied to the ,vestals and ,salii only at the time of their entrance on office is recognized by ,marquardt 7,rmische ,staatsverwaltung1 iii4#b #bbh1 note #a74 #fcc ,cicero1 ,de haruspicum responso1 #aa4 #fcd ,livy1 xxxvii4 #c2 ,macrobius1 ,saturn4 i4 #f4 #ac sq42 ,vopiscus1 ,aurelianus1 #ai 7where the words 8patrimis matrimisque pueris carmen indicite0 are omitted from the text by ,h4 ,peter74 #fce ,tacitus1 ,histor4 iv4 #ec4 ,for the sack and conflagration of the ,capitol see id4 iii4 #ga-ge4 #fcf ,flowing water in ,hebrew is called 8living water0 7 74 ,m#bbj ,children of living parents employed at marriage ceremonies in ,greece1 ,italy1 ,albania1 ,bulgaria1 and ,africa4 #fcg ,festus1 ,de verborum significatione1 ed4 ,c4 ,o4 ,mller 7,leipsic1 #ahci71 pp4 #bdd1 #bde1 s4v4 8,patrimi et matrimi pueri40 #fch ,ovid1 ,fasti1 vi4 #abi sq41 #afe-afh4 #fci ,zenobius1 ,proverb4 iii4 #ih2 ,plutarch1 ,proverb4 i4 #af2 ,apostolius1 ,proverb4 viii4 #af 7,paroemiographi ,graeci1 ed4 ,leutsch et ,schneidewin1 i4 #hb1 #cbc sq41 ii4 #dbi72 ,eustathius1 on ,homer1 ,od4 xii4 #ceg1 p4 #agbf2 ,photius1 ,lexicon1 s4v4 4 #fdj ,c4 ,wachsmuth1 ,das alte ,griechenland im neuen 7,bonn1 #ahfd71 pp4 #hc-he1 #hf1 #hg1 #ajj sq4 #fda ,j4 ,g4 von ,hahn1 ,albanesische ,studien 7,jena1 #ahed71 i4 #add1 #adf4 #fdb ,f4 ,s4 ,krauss1 ,sitte und ,brauch der ,sd-,slaven 7,vienna1 #ahhe71 pp4 #dch1 #dda4 #fdc ,captain ,j4 ,s4 ,king1 8,notes on the ,folk-lore and some ,social ,customs of the ,western ,somali ,tribes10 ,the ,folk-lore ,journal1 vi4 7#ahhh7 p4 #abd4 ,compare ,ph4 ,paulitschke1 ,ethnographie ,nordost-,afrikas1 die materielle ,cultur der ,dankil1 ,galla und ,soml 7,berlin1 #ahic71 p4 #bjj4 #fdd ,the ,grihya-,stras1 translated by ,h4 ,oldenberg1 ,part ii4 7,oxford1 #ahib7 p4 #ej 7,the ,sacred ,books of the ,east1 vol4 xxx474 ,m#bba ,children of living parents apparently supposed to impart life and longevity4 ,child of living parents employed in funeral rites4 #fde ,rev4 ,william ,ellis1 ,history of ,madagascar 7,london1 ,n4,d471 i4 #aea sq4 #fdf ,rev4 ,w4 ,ellis1 op4 cit4 i4 #ahj4 #fdg ,j4 ,pearse1 8,customs connected with ,death and ,burial among the ,sihanaka10 ,the ,antananarivo ,annual and ,madagascar ,magazine1 vol4 ii4 7a reprint of the second four numbers1 #ahha-ahhd7 7,antananarivo1 #ahif7 p4 #aeb4 ,m#bbb ,the use of children of living parents in ritual may be explained by a notion that they are fuller of life and therefore luckier than orphans4 #fdh ,a4 ,c4 ,hollis1 ,the ,masai 7,oxford1 #aije71 p4 #bii4 #fdi ,lucian1 ,hermotimus1 #eg4 #fej ,a fragmentary list of these youths is preserved in an ,athenian inscription of the year #ia or #ij ,b4,c4 ,see ,ch4 ,michel1 ,recueil d',inscriptions ,grecques1 ,supplment1 i4 7,paris1 #aiab7 p4 #ajd1 ,no4 #aedd4 #fea ,aelius ,lampridius1 ,antoninus ,heliogabalus1 viii4 #a sq4 ,the historian thinks that the monster chose these victims merely for the pleasure of rending the hearts of both the parents4 ,m#bbc ,the ,bechuanas use the hide of a sacrificial ox at founding a new town4 #feb ,see above1 vol4 i4 p4 #ahd4 #fec ,rev4 ,w4 ,c4 ,willoughby1 8,notes on the ,totemism of the ,becwana10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 pp4 #cjc sq4 #fed ,for more evidence of the sanctity of cattle among the ,bechuanas see the ,rev4 ,w4 ,c4 ,willoughby1 op4 cit4 pp4 #cja sqq4 ,m#bbd ,the custom may explain the legend of the foundation of ,carthage and similar tales4 #fee ,t4 ,arbousset et ,f4 ,daumas1 ,voyage d',exploration au ,nord-est de la ,colonie du ,cap de ,bonne-,esprance 7,paris1 #ahdb71 p4 #di4 #fef ,virgil1 ,aen4 i4 #cfg sq41 with the commentary of ,servius2 ,justin1 xviii4 #e4 #i4 ,thongs cut from the hide of the ox sacrificed to the four-handed ,apollo were given as prizes4 ,see ,hesychius1 s4v4 2 compare id41 4 ,whether the ,greek custom was related to those discussed in the text seems doubtful4 ,i have to thank my colleague and friend ,professor ,r4 ,c4 ,bosanquet for calling my attention to these passages of ,hesychius4 #feg ,saxo ,grammaticus1 ,historia ,danica1 ix4 vol4 i4 pp4 #dfb sq4 ed4 ,p4 ,e4 ,mller 7,copenhagen1 #ahci-aheh7 7where the hide employed is that of a horse72 ,j4 ,grimm1 ,deutsche ,rechtsalterthmer#c 7,gttingen1 #ahha71 pp4 #ij sq4 ,compare ,r4 ,khler1 8,sage von ,landerwerbung durch zerschnittene ,hute10 ,orient und ,occident1 iii4 #ahe-ahg4 #feh ,lieutenant-,colonel ,james ,tod1 ,annals and ,antiquities of ,rajast'han1 ii4 7,london1 #ahcb7 p4 #bce2 ,w4 ,radloff1 ,proben der ,volkslitteratur der trkischen ,stmme ,sd-,sibiriens1 iv4 7,st4 ,petersburg1 #ahgb7 p4 #agi2 ,a4 ,bastian1 ,die ,voelker des oestlichen ,asien 7,berlin1 #ahhd-ahhi71 i4 #be1 iv4 #cfg sq42 ,t4 ,stamford ,raffles1 ,history of ,java 7,london1 #ahag71 ii4 #aec sq42 ,r4 van ,eck1 8,schetsen van het eiland ,bali10 ,tijdschrift voor ,nederlandsch-,indi1 ,feb4 #ahhj1 p4 #aag4 ,the substance of all these stories1 except the first1 was given by me in a note on 8,hide-measured ,lands10 ,the ,classical ,review1 ii4 7#ahhh7 p4 #cbb4 #fei ,j4 ,grimm1 ,deutsche ,rechtsalterthmer1 pp4 #ech sq4 ,m#bbe ,the ox whose hide is used is blinded in order that the new town may be invisible to its enemies4 #ffj ,rev4 ,w4 ,c4 ,willoughby1 8,notes on the ,totemism of the ,becwana10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 p4 #cjd4 #ffa ,rev4 ,e4 ,gottschling1 8,the ,bawenda1 a ,sketch of their ,history and ,customs10 ,journal of the ,anthropological ,institute1 xxxv4 7#aije7 pp4 #cfh sq4 ,m#bbf ,this explanation of the use of a blinded ox is confirmed by a ,caffre custom4 #ffb ,t4 ,arbousset et ,f4 ,daumas1 ,relation d'un ,voyage d',exploration1 pp4 #efa-efe4 #ffc ,above1 pp4 #bjd sqq4 ,m#bbg ,in the ,pelew ,islands a man who is inspired by a goddess wears female attire and is treated as a woman4 ,this pretended change of sex under the inspiration of a female spirit may explain a widespread custom whereby men dress and live like women4 #ffd ,j4 ,kubary1 8,die ,religion der ,pelauer10 in ,a4 ,bastian's ,allerlei aus ,volks- und ,menschenkunde 7,berlin1 #ahhh71 i4 #ce4 #ffe ,c4 ,a4 ,l4 ,m4 ,schwaner1 ,borneo 7,amsterdam1 #ahec71 i4 #ahf2 ,m4 ,t4 ,h4 ,perelaer1 ,ethnographische ,beschrijving der ,dajaks 7,zalt-,bommel1 #ahgj71 pp4 #cb-ce2 ,captain ,rodney ,mundy1 ,narrative of ,events in ,borneo and ,celebes from the ,journals of ,james ,brooke1 ,esq41 ,rajah of ,sarawak 7,london1 #ahdh71 ii4 #fe sq42 ,charles ,brooke1 ,ten ,years in ,sarawak 7,london1 #ahff71 ii4 #bhj2 ,h4 ,low1 ,sarawak 7,london1 #ahdh71 pp4 #agd-agg2 ,the ,bishop of ,labuan1 8,on the ,wild ,tribes of the ,north-,west ,coast of ,borneo10 ,transactions of the ,ethnological ,society of ,london1 ,n4,s4 ii4 7#ahfc7 pp4 #ca sq42 ,spenser ,st4 ,john1 ,life in the ,forests of the ,far ,east#b 7,london1 #ahfc71 i4 #gc4 ,in ,sarawak these men are called manangs1 in ,dutch ,borneo they are called bazirs or bassirs4 #fff ,captain ,r4 ,mundy1 op4 cit4 i4 #hb sq42 ,b4 ,f4 ,matthes1 ,over de ,bissoes of heidensche ,priesters en ,priesteressen der ,boeginezen 7,amsterdam1 #ahgb71 pp4 #a sq4 #ffg ,th4 ,falkner1 ,description of ,patagonia 7,hereford1 #aggd71 p4 #aag2 ,j4 ,hutchinson1 8,the ,tehuelche ,indians of ,patagonia10 ,transactions of the ,ethnological ,society of ,london1 ,n4,s4 vii4 7#ahfi7 p4 #cbc4 ,among the ,guaycurus of ,southern ,brazil there is a class of men who dress as women and do only women's work1 such as spinning1 weaving1 and making pottery4 ,but so far as ,i know1 they are not said to be sorcerers or priests4 ,see ,c4 ,f4 ,ph4 v4 ,martius1 ,zur ,ethnographie ,amerikas zumal ,brasiliens 7,leipsic1 #ahfg71 pp4 #gd sq4 #ffh ,g4 ,h4 von ,langsdorff1 ,reise um die ,welt 7,frankfort1 #ahab71 ii4 #dc2 ,h4 ,j4 ,holmberg1 8ber die ,vlker des ,russischen ,amerika10 ,acta ,societatis ,scientiarum ,fennicae1 iv4 7,helsingfors1 #ahef7 pp4 #djj sq42 ,w4 ,h4 ,dall1 ,alaska 7,london1 #ahgj71 pp4 #djb sq42 ,ross ,cox1 ,the ,columbia ,river#b 7,london1 #ahcb71 i4 #cbg sqq42 ,father ,g4 ,boscana1 8,chinigchinich10 in ,a4 ,robinson's ,life in ,california 7,new ,york1 #ahdf71 pp4 #bhc sq42 ,s4 ,powers1 ,tribes of ,california 7,washington1 #ahgg71 pp4 #acb sq42 ,h4 ,h4 ,bancroft1 ,native ,races of the ,pacific ,states 7,london1 #ahge-ahgf71 i4 #hb1 #ib1 #dae1 #ehe1 #ggd2 ,hontan1 ,mmoires de l',amrique ,septentrionale 7,amsterdam1 #agje71 p4 #add2 ,j4 ,f4 ,lafitau1 ,murs des ,sauvages ,amriquains 7,paris1 #agbd71 i4 #eb-ed2 ,charlevoix1 ,histoire de la ,nouvelle ,france 7,paris1 #agdd71 vi4 #d sq42 ,w4 ,h4 ,keating1 ,expedition to the ,source of ,st4 ,peter's ,river 7,london1 #ahbe71 i4 #bbg sq41 #dcf2 ,george ,catlin1 ,north ,american ,indians#d 7,london1 #ahdd71 ii4 #bad sq42 ,maximilian ,prinz zu ,wied1 ,reise in das innere ,nord-,america 7,coblentz1 #ahci-ahda71 ii4 #acb sq42 ,d4 ,g4 ,brinton1 ,the ,lenp and their ,legends 7,philadelphia1 #ahhe71 pp4 #aji sq42 ,j4 ,g4 ,mller1 ,geschichte der amerikanischen ,urreligionen#b 7,ble1 #afg71 pp4 #dd sq41 #dah4 ,among the tribes which permitted the custom were the ,illinois1 ,mandans1 ,dacotas 7,sioux71 ,sauks1 and ,foxes1 to the east of the ,rocky ,mountains1 the ,yukis1 ,pomos1 and ,pitt ,river ,indians of ,california1 and the ,koniags of ,alaska4 #ffi ,lieut4 ,w4 ,foley1 8,journal of a ,tour through the ,island of ,rambree10 ,journal of the ,asiatic ,society of ,bengal1 iv4 7,calcutta1 #ahce7 p4 #aii4 #fgj ,monier ,williams1 ,religious ,life and ,thought in ,india 7,london1 #ahhc71 p4 #acf4 ,compare ,j4 ,a4 ,dubois1 ,murs1 ,institutions1 et ,crmonies des ,peuples de l',inde 7,paris1 #ahbe71 i4 #dci4 #fga ,o4 ,dapper1 ,description de l',afrique 7,amsterdam1 #afhf71 p4 #dfg4 #fgb ,j4 ,b4 ,labat1 ,relation historique de l'thiopie ,occidentale 7,paris1 #agcb71 ii4 #aie-aii4 ,wherever men regularly dress as women1 we may suspect that a superstitious motive underlies the custom even though our authorities do not mention it4 ,the custom is thus reported among the ,italmenes of ,kamtschatka 7,g4 ,w4 ,steller1 ,beschreibung von dem ,lande ,kamtschatka1 ,frankfort and ,leipsic1 #aggd1 pp4 #cej sq471 the ,lhoosais of ,south-,eastern ,india 7,capt4 ,t4 ,h4 ,lewin1 ,wild ,races of ,south-,eastern ,india1 ,london1 #ahgj1 p4 #bee71 and the ,nogay or ,mongutay of the ,caucasus 7,j4 ,reinegg1 ,beschreibung des ,kaukasus1 ,st4 ,petersburg1 ,gotha1 and ,hildesheim1 #agif-agig1 i4 #bgj74 ,among the ,lhoosais or ,lushais not only do men sometimes dress like women and consort and work with them 7,t4 ,h4 ,lewin1 l4c471 but1 on the other hand1 women sometimes dress and live like men1 adopting masculine habits in all respects4 ,when one of these unsexed women was asked her reasons for adopting a masculine mode of life1 she at first denied that she was a woman1 but finally confessed 8that her khuavang was not good1 and so she became a man40 ,see the extract from the ,pioneer ,mail of ,may #ahij1 quoted in ,the ,indian ,antiquary1 xxxii4 7#aijc7 p4 #dac4 ,the permanent transformation of women into men seems to be much rarer than the converse change of men into women4 ,m#bbh ,such transformations seem to have been often carried out in obedience to intimations received in dreams or in ecstasy4 ,transformed medicine-men among the ,sea ,dyaks and ,chukchees4 #fgc ,maximilian ,prinz zu ,wied1 ,reise in das innere ,nord-,america1 ii4 #acc4 #fgd ,w4 ,h4 ,keating1 ,expedition to the ,source of ,st4 ,peter's ,river1 i4 #bbg sq4 #fge ,rev4 ,j4 ,owen ,dorsey1 8,a ,study of ,siouan ,cults10 ,eleventh ,annual ,report of the ,bureau of ,ethnology 7,washington1 #ahid71 p4 #cgh4 #fgf ,e4 ,h4 ,gomes1 ,seventeen ,years among the ,sea ,dyaks of ,borneo 7,london1 #aiaa71 p4 #agi2 ,ch4 ,hose and ,w4 ,mc,dougall1 ,the ,pagan ,tribes of ,borneo 7,london1 #aiab71 ii4 #aaf4 #fgg ,waldemar ,bogoras1 ,the ,chukchee 7,leyden and ,new ,york1 #aijd-aiji71 pp4 #ddh-dec 7,the ,jesup ,north ,pacific ,expedition1 vol4 vii42 ,memoir of the ,american ,museum of ,natural ,history74 #fgh ,rev4 ,a4 ,l4 ,kitching1 ,on the ,backwaters of the ,nile 7,london1 #aiab71 p4 #bci1 with the plate4 ,m#bbi ,women inspired by a god dress as men4 #fgi ,for this information ,i have to thank my friend the ,rev4 ,j4 ,roscoe4 ,he tells me that according to tradition ,mukasa used to give his oracles by the mouth of a man1 not of a woman4 ,to wear two bark cloths1 one on each shoulder1 is a privilege of royalty and of priests4 ,the ordinary man wears a single bark cloth knotted on one shoulder only4 ,with the single exception mentioned in the text1 women in ,uganda never wear bark cloths fastened over the shoulders4 #fhj ,rev4 ,j4 ,roscoe1 ,the ,baganda 7,london1 #aiaa71 p4 #big4 ,m#bcj ,the theory of inspiration by a female spirit perhaps explains the legends of the effeminate ,sardanapalus and the effeminate ,hercules1 both of whom may have been thought to be possessed by the great ,asiatic goddess ,astarte or her equivalent4 #fha ,the ,scapegoat1 pp4 #chg sqq4 #fhb ,catullus1 lxiii4 ,this is in substance the explanation of the custom given by ,dr4 ,l4 ,r4 ,farnell1 who observes that 8the mad worshipper endeavoured thus against nature to assimilate himself more closely to his goddess0 78,sociological hypotheses concerning the position of women in ancient religion10 ,archiv fr ,religionswissenschaft1 vii4 7#aijd7 p4 #ic74 ,the theory is not necessarily inconsistent with my conjecture as to the magical use made of the severed parts4 ,see above1 vol4 i4 pp4 #bfh sq4 #fhc ,plutarch1 ,quaestiones ,graecae1 #eh4 #fhd ,apollodorus1 ,bibliotheca1 ii4 #f4 #b sq42 ,athenaeus1 xii4 #aa1 pp4 #eae ,f-#eaf ,b2 ,diodorus ,siculus1 iv4 #ca2 ,joannes ,lydus1 ,de magistratibus1 iii4 #fd2 ,lucian1 ,dialogi deorum1 xiii4 #b2 ,ovid1 ,heroides1 ix4 #ee sqq42 ,statius1 ,theb4 x4 #fdf-fdi4 #fhe ,on ,semiramis in this character see above1 vol4 i4 pp4 #agf sq42 ,the ,scapegoat1 pp4 #cfi sqq4 #fhf ,joannes ,lydus1 ,de mensibus1 iv4 #df1 p4 #ha1 ed4 ,i4 ,bekker 7,bonn1 #ahcg74 ,yet at ,rome1 by an apparent contradiction1 women might not be present at a sacrifice offered to ,hercules 7,propertius1 v4 #i4 #fg-gj2 see further above1 vol4 i4 p4 #aac1 note #a71 and at ,gades women might not enter the temple of ,melcarth1 the ,tyrian ,hercules 7,silius ,italicus1 iii4 #bb74 ,there was a ,greek proverb1 8,a woman does not go to a temple of ,hercules0 7,macarius1 ,cent4 iii4 #aa2 ,paroemiographi ,graeci1 ed4 ,leutsch et ,schneidewin1 i4 #cib1 ii4 #aed74 ,roman women did not swear by ,hercules 7,aulus ,gellius1 xi4 #f74 #fhg ,lucian1 ,calumniae non temere credendum1 #af2 ,hesychius and ,suidas1 s4v4 4 ,at the ,athenian vintage festival of the ,oschophoria a chorus of singers was led in procession by two young men dressed exactly like girls2 they carried branches of vines laden with ripe clusters4 ,the procession was said to be in honour of ,dionysus and ,athena or ,ariadne4 ,see ,proclus1 quoted by ,photius1 ,bibliotheca1 p4 #cbb;a1 ed4 ,i4 ,bekker 7,berlin1 #ahbd72 ,plutarch1 ,theseus1 #bc4 #fhh ,clement of ,alexandria1 ,protrept4 ii4 #cd1 pp4 #bi sq41 ed4 ,potter2 ,arnobius1 ,adversus ,nationes1 v4 #bh2 ,mythographi ,graeci1 ed4 ,a4 ,westermann 7,brunswick1 #ahdc71 p4 #cfh2 ,j4 ,tzetzes1 ,scholia on ,lycophron1 #bab4 ,as to the special association of the fig with ,dionysus1 see ,athenaeus1 iii4 #ad1 p4 #gh4 ,as to the artificial fertilization of the fig1 see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #cad sq4 ,on the type of the effeminate ,dionysus in art see ,e4 ,thraemer1 s4v4 8,dionysos10 in ,w4 ,h4 ,roscher's ,lexikon der griech4 und rm4 ,mythologie1 i4 #aace sqq4 #fhi ,tacitus1 ,germania1 #dc4 ,perhaps1 as ,professor ,chadwick thinks1 this priest may have succeeded to a priestess when the change from mother-kin to father-kin took place4 ,see ,h4 ,m4 ,chadwick1 ,the ,origin of the ,english ,nation 7,cambridge1 #aijg71 p4 #cci4 #fij ,in ,cyprus there was a bearded and masculine image of ,venus 7probably ,astarte7 in female attire3 according to ,philochorus1 the deity thus represented was the moon1 and sacrifices were offered to him or her by men clad as women1 and by women clad as men4 ,see ,macrobius1 ,saturn4 iii4 #g4 #b sq42 ,servius on ,virgil1 ,aen4 ii4 #fcb4 ,a similar exchange of garments took place between ,argive men and women at the festival of the ,hybristica1 which fell in the month of ,hermes1 either at the new moon or on the fourth of the month4 ,see ,plutarch1 ,de mulierum virtutibus1 #d2 ,polyaenus1 viii4 #cc4 ,on the thirteenth of ,january flute-players paraded the streets of ,rome in the garb of women 7,plutarch1 ,quaestiones ,romanae1 #ee74 #fia ,for traces of mother-kin in ,lydia see ,the ,magic ,art and the ,evolution of ,kings1 ii4 #bha sq4 ,with regard to ,cos we know from inscriptions that at ,halasarna all who shared in the sacred rites of ,apollo and ,hercules had to register the names of their father1 their mother1 and of their mother's father2 from which it appears that maternal descent was counted more important than paternal descent4 ,see ,h4 ,collitz und ,f4 ,bechtel1 ,sammlung der griechischen ,dialekt-,inschriften1 iii4 #a 7,gttingen1 #ahii71 pp4 #chb-cic1 ,nos4 #cgje1 #cgjf2 ,g4 ,dittenberger1 ,sylloge ,inscriptionum ,graecarnum1#b vol4 ii4 pp4 #cif sqq41 ,no4 #fad2 ,ch4 ,michel1 ,recueil d',inscriptions ,grecques1 pp4 #gif sq41 ,no4 #ajjc2 ,j4 ,toepffer1 ,attische ,genealogie 7,berlin1 #ahhi71 pp4 #aib sq4 ,on traces of mother-kin in the legend and ritual of ,hercules see ,a4 ,b4 ,cook1 8,who was the wife of ,hercules80 ,the ,classical ,review1 xx4 7#aijf7 pp4 #cgf sq4 ,mr4 ,cook conjectures that a ,sacred ,marriage of ,hercules and ,hera was celebrated in ,cos4 ,we know in fact from a ,coan inscription that a bed was made and a marriage celebrated beside the image of ,hercules1 and it seems probable that the rite was that of a ,sacred ,marriage1 though some scholars interpret it merely of an ordinary human wedding4 ,see ,g4 ,dittenberger1 ,sylloge ,inscriptionum ,graecarum1#b vol4 ii4 pp4 #egg sqq41 ,no4 #gcd2 ,r4 ,dareste1 ,b4 ,haussoulier1 ,th4 ,reinach1 ,recueil d',inscriptions ,juridiques ,grecques1 ,deuxime ,srie 7,paris1 #ahih71 ,no4 xxiv4 ,b1 pp4 #id sqq42 ,fr4 ,back1 ,de ,graecorum caerimoniis in quibus homines deorum vice fungebantur 7,berlin1 #ahhc71 pp4 #ad-bd4 ,m#bca ,but the exchange of costume between men and women has probably been practised also from other motives1 for example1 from a wish to avert the ,evil ,eye4 ,this motive seems to explain the interchange of male and female costume between bride and bridegroom at marriage4 #fib ,panjab ,notes and ,queries1 i4 7#ahhd7 #bai1 #hfi1 #ajjg1 #ajbi2 id4 ii4 7#ahhe7 #cdd1 #efa1 #egj2 ,journal of the ,anthropological ,society of ,bombay1 i4 7#ahhf7 p4 #abc2 ,north ,indian ,notes and ,queries1 iii4 7#ahic7 #ii4 ,compare my notes1 8,the ,youth of ,achilles10 ,the ,classical ,review1 vii4 7#ahic7 pp4 #bib sq42 and on ,pausanias1 i4 #bb4 #f 7vol4 ii4 p4 #bff74 #fic ,plutarch1 ,quaestiones ,graecae1 #eh4 #fid ,plutarch1 ,lycurgus1 #ae4 #fie ,plutarch1 ,de mulierum virtutibus1 #d4 #fif ,b4 ,f4 ,matthes1 ,bijdragen tot de ,ethnologie van ,zuid-,celebes 7,the ,hague1 #ahge71 p4 #ce4 ,the marriage ceremonies here described are especially those of princes4 #fig ,sepp1 ,altbayerischer ,sagenschatz 7,munich1 #ahgf71 p4 #bcb1 referring to ,maimonides4 #fih ,e4 ,thurston1 ,ethnographic ,notes in ,southern ,india 7,madras1 #aijf71 p4 #c4 ,the pseudo-bridegroom is apparently the bride in masculine attire4 #fii ,central ,provinces1 ,ethnographic ,survey1 iii4 ,draft ,articles on ,forest ,tribes 7,allahabad1 #aijg71 p4 #ca4 #gjj ,central ,provinces1 ,ethnographic ,survey1 i4 ,draft ,articles on ,hindustani ,castes 7,allahabad1 #aijg71 p4 #dh4 #gja ,elsewhere ,i have conjectured that the wearing of female attire by the bridegroom at marriage may mark a transition from mother-kin to father-kin1 the intention of the custom being to transfer to the father those rights over the children which had previously been enjoyed by the mother alone4 ,see ,totemism 7,edinburgh1 #ahhg71 pp4 #gh sq42 ,totemism and ,exogamy1 i4 #gc4 ,but ,i am now disposed to think that the other explanation suggested in the text is the more probable4 ,m#bcb ,the same explanation may account for the interchange of male and female costume between other persons at marriage4 #gjb ,central ,provinces1 ,ethnographic ,survey1 iii4 ,draft ,articles on ,forest ,tribes 7,allahabad1 #aijg71 p4 #ca4 #gjc ,central ,provinces1 ,ethnographic ,survey1 iii4 ,draft ,articles on ,forest ,tribes 7,allahabad1 #aijg71 p4 #dh4 #gjd ,central ,provinces1 ,ethnographic ,survey1 vi4 ,draft ,articles on ,hindustani ,castes1 ,second ,series 7,allahabad1 #aiaa71 p4 #ej4 #gje ,compare ,w4 ,crooke1 ,popular ,religion and ,folk-lore of ,northern ,india 7,westminster1 #ahif71 ii4 #h1 who proposes1 with great probability1 to explain on a similar principle1 the ,european marriage custom known as the ,false ,bride4 ,for more instances of the interchange of male and female costume at marriage between persons other than the bridegroom see ,capt4 ,j4 ,s4 ,king1 8,social ,customs of the ,western ,somali ,tribes10 ,the ,folk-lore ,journal1 vi4 7#ahhh7 p4 #abb2 ,j4 ,p4 ,farler1 8,the ,usambara ,country in ,east ,africa10 ,proceedings of the ,royal ,geographical ,society1 ,n4,s4 i4 7#ahgi7 p4 #ib2 ,major ,j4 ,biddulph1 ,tribes of the ,hindoo ,koosh 7,calcutta1 #ahhj71 pp4 #gh1 #hj2 ,g4 ,a4 ,grierson1 ,bihar ,peasant ,life 7,calcutta1 #ahhe71 p4 #cfe2 ,a4 de ,gubernatis1 ,usi ,nuziali in ,italia#b 7,milan1 #ahgh71 p4 #aij2 ,p4 ,sbillot1 ,coutumes ,populaires de la ,haute-,bretagne 7,paris1 #ahhf71 p4 #dch4 #gjf ,l4 ,lloyd1 ,peasant ,life in ,sweden 7,london1 #ahgj71 p4 #he4 #gjg ,j4 ,liorel1 ,kabylie du ,jurjura 7,paris1 ,n4 ,d471 p4 #djf4 ,m#bcc ,women's dress assumed by men for the purpose of deceiving demons and ghosts4 #gjh ,rev4 ,j4 ,h4 ,weeks1 ,among ,congo ,cannibals 7,london1 #aiac71 p4 #bfg4 ,compare id41 8,anthropological ,notes on the ,bangala of the ,upper ,congo ,river10 ,journal of the ,royal ,anthropological ,institute1 xl4 7#aiaj7 pp4 #cgj sq4 #gji ,lieut4-,colonel ,j4 ,shakespear1 8,the ,kuki-,lushai ,clans10 ,journal of the ,royal ,anthropological ,institute1 xxxix4 7#aiji7 pp4 #chj sq4 ,m#bcd ,exchange of costume between the sexes at circumcision4 #gaj ,a4 ,c4 ,hollis1 ,the ,masai 7,oxford1 #aije71 p4 #bih4 #gaa ,a4 ,c4 ,hollis1 ,the ,nandi 7,oxford1 #aiji71 pp4 #ec-eh4 ,mr4 ,hollis informs me that among the ,akikuyu1 another tribe of ,british ,east ,africa1 the custom of boys dressing as girls at or after circumcision is also observed4 ,m#bce ,other cases of the interchange of male and female costume4 #gab ,plutarch1 ,consolatio ad ,apollonium1 #bb2 ,valerius ,maximus1 ii4 #f4 #ac4 #gac ,plutarch1 l4c4 #gad ,j4 ,kreemer1 8,de ,loeboes in ,mandailing10 ,bijdragen tot de ,taal- ,land- en ,volkenkunde van ,nederlandsch-,indi1 lxvi4 7#aiab7 p4 #cag4 ,m#bcf ,conclusion4 ,m#bcg ,the systematic prostitution of unmarried girls for hire in the ,pelew ,islands seems to be a form of sexual communism and of group-marriage4 #gae ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 pp4 #ej sq4 #gaf ,j4 ,kubary1 op4 cit4 p4 #ea4 #gag ,j4 ,kubary1 op4 cit4 pp4 #ea-ec1 #ia-ih4 ,m#bch ,the custom supports by analogy the derivation of the similar ,asiatic custom from a similar state of society4 #gah ,see above1 vol4 i4 pp4 #ci sqq4 ,m#bci ,somewhat similar custom observed in ,yap1 one of the ,caroline ,islands4 #gai ,f4 ,w4 ,christian1 ,the ,caroline ,islands 7,london1 #ahii71 pp4 #bij sq4 ,compare ,w4 ,h4 ,furness1 ,the ,island of ,stone ,money1 ,uap of the ,carolines 7,philadelphia and ,london1 #aiaj71 pp4 #df sqq4 #gbj ,w4 ,h4 ,furness1 op4 cit4 pp4 #df sq4 #gba ,w4 ,h4 ,furness1 op4 cit4 pp4 #di sq4 ,m#bdj ,in the ,pelew ,islands the heir to the chieftainship of a clan has a formal right to slay his predecessor4 #gbb ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 p4 #dc4 ,the writer does not translate the word tobolbel1 but the context sufficiently explains its meaning4 ,m#bda ,the plot of death and its execution4 ,m#bdb ,ceremonies observed before the assassin is recognized as chief in room of his victim4 ,m#bdc ,but the formalities which a chief has to observe at his accession are much more complicated and tedious if he has not murdered his predecessor4 #gbc ,j4 ,kubary1 ,die socialen ,einrichtungen der ,pelauer1 pp4 #dc-de1 #ge-gh4 ,m#bdd ,the ,pelew custom shows how regicide may be regarded as an ordinary incident of constitutional government4