FOOTNOTES:
[1] Eng. Trans., vol. ii., p. 647.
[2] “The History of India,” vol. i., p. 8.
[3] Ditto, p. 13.
[4] “Origin of Pagan Idolatry,” vol. iii., p. 117.
[5] “Histoire abrégée de differens Cultes,” vol. ii.
[6] “A Discourse on the Worship of Priapus.”
[7] “Memoirs of the Anthropological Society of London,” vol. i., p. 320.
[8] Dulaure, op. cit., vol. ii., 219.
[9] “Rural Bengal,” p. 203.
[10] Ennemoser’s “History of Magic” (Bohn), vol. ii., p. 33.
[11] Dr. Fernand Castelain, in his work, “La Circoncision est-elle utile?” comes to the conclusion (p. 14) that it is both hygienic and moral. The value of circumcision may be admitted, without ascribing its origin to a sanitary motive.
[12] Herodotus, “Euterpe,” sec. 104.
[13] De Coulanges, “La Cité antique,” 6th ed., pp. 36, 100.
[14] M. Elie Reclus, in a remarkable paper presented in 1879 to the Anthropological Institute, affirms (p. 16, et seq.) that circumcision is derived from the custom of emasculation practised on captives, which is equivalent to death, and that it is a substitute for human sacrifices. He admits, however (p. 32), that, among the Semites at least, circumcision was a “consecration of the sexual organ to a Phallic divinity.”
[15] “Ante-Nicene Christian Library,” vol. iv. (Clement of Alexandria), p. 27.
[16] The Hebrew word bara translated “created” can be used in a different sense.
[17] “Jashar,” by Dr. Donaldson, 2nd ed. (1860), p. 45, et seq.
[18] Smith’s “Dictionary of the Bible”—Art., “Apple-tree.” Inman’s “Ancient Faiths,” vol. i., p. 274.
[19] “Zambesi and its Tribes,” p. 188.
[20] “Missionary Travels in South Africa,” p. 495.
[21] “Journey to Ashango Land,” p. 295.
[22] “River Zaire,” p. 181.
[23] “Travels through Central Africa,” p. 394, 407.
[24] “Travels,” vol. ii., p. 391; and vol. iii., p. 665.
[25] Journal of R. Geog. Society, vol. xvi., p. 240.
[26] “The Malayan Archipelago,” vol. i., p. 158.
[27] Wilkinson, vol. iv., p. 260, 313.
[28] Tennent’s “Ceylon,” vol. ii., p. 520.
[29] M. Littré sees in the two trees of Genesis only the soma, which was introduced into the Brahmanical Sacrifices, which, with the Iranians, was transformed into two mystic trees.—La Philosophie Positive, 3rd vol., p. 341, et seq.
[30] Op. cit., vol. ii., p. 448.
[31] Gen., xxxv. 4.
[32] Ezek., vi. 13.
[33] “Celtic Researches,” p. 446.
[34] “Aryan Mythology,” vol. i., p. 274n.
[35] Ditto, vol. ii., p. 19.
[36] See Grimm’s “Teutonic Mythology,” p. 571, et seq.
[37] Cox, op. cit., vol. i., p. 274n.
[38] According to Gen., ii. 23, the name isha (woman) was bestowed by Adam on the first woman, because she was taken out of man (Ish)—terms which were used in reference to man and wife. This is shewn by the subsequent reference to marriage (v. 24). See Smith’s “Dictionary of the Bible”—Art. “Marriage.”
[39] “Ancient Egyptians,” vol. iv., p. 313.
[40] Ditto, p. 313.
[41] Dulaure’s “Histoire abregée de differens Cultes,” vol. ii., p. 169.
[42] See Guigniaut’s “Religions de l’Antiquité” (1825), vol. i., p. 149.
[43] See on this, Inman, op. cit., vol. ii., p. 462.
[44] The Hindu legend expressly mentions the fig. See infrà.
[45] Op. cit., vol. i., p. 108, 527. In the East the pomegranate symbolises the full womb.
[46] See Bunsen’s “Egypt,” vol. iv., p. 225, 255, 288.
[47] “History of Herodotus,” vol. i., p. 600.
[48] Wilkinson’s “Ancient Egyptians,” vol. iv., p. 412, 413; and King’s “Gnostics,” p. 31. See also Bryant’s “Ancient Mythology,” vol. iv., p. 201. The last-named work contains most curious information as to the extension of serpent-worship.
[49] See “The Serpent Symbol in America,” by E.G. Squier, M.A.—“American Archæological Researches,” No. 1 (1851), p. 161, et seq.; “Palenqué,” by M. de Waldeck and M. Brasseur de Bourbourg (1866), p. 48.
[50] Lajard—“Mémoires de l’Institut Royal de France” (Acad. des Inscriptions et Belles Lettres), T. xiv., p. 89.
[51] Wood’s “Natural History of Man,” vol. i., p. 185; also Squier’s “Serpent Symbol,” p. 222, et seq.
[52] I have a strong suspicion that in the primitive shape of the Hebrew legend, as in that of the Mexicans, both the father and mother of the human race had the serpent form.
[53] Op. cit., p. 46. Rudra, the Vedic form of Siva, the “King of Serpents,” is called the father of the Maruts (winds). See infrà as to identification of Siva with Saturn.
[54] The idea of circularity appears to be associated with both these names. See Bryant, op. cit., vol. iii., p. 164, and vol. ii., p. 191, as to derivation of Typhon.
[55] Lajard. Op. cit., p. 182, “Culte de Mithra,” p. 45; also “Mémoire sur l’Hercule Assyrien de M. Raoul-Rochette.”
[56] Mr. J. H. Rivett-Carnac suggests that the snake is a “symbol of the phallus.” He adds, “The sun, the invigorating power of nature, has ever, I believe, been considered to represent the same idea, not necessarily obscene, but the great mystery of nature, the life transmitted from generation to generation, or, as Professor Stephens puts it, ‘life out of death, life everlasting.’”—Snake Symbol in India (reprinted from. “Journal of As. Soc. of Bengal”), 1879, p. 13.
[57] Wilkinson, op. cit., vol. v., p.65
[58] Ditto, p. 243.
[59] Ditto, p. 239.
[60] See Ennemoser’s “History of Magic” (Bohn), vol. i., p. 253.
[61] Ditto, p. 243.
[62] Guigniaut’s “Le Dieu Serapis,” p. 19.
[63] Op. cit., p. 12.
[64] Faber’s “Pagan Idolatry,” vol. 1, p. 424n.
[65] Prof. Max Müller derives cherubim from [Greek: gryphes], griffins, the guardians of the Soma in the Veda and Avesta. “Chips from a German Workshop,” 2nd ed., i. 157.
[66] Ez., c. 28, v. 14-16.
[67] See Colenzo’s “Pentateuch” (1865), p. 341.
[68] See Faber’s “Pagan Idolatry,” vol. iii., p. 606.
[69] C. i., v. 10.
[70] C. x., v. 14.
[71] Op. cit., vol. i., p. 422.
[72] Ez., c. i., v. 7.
[73] Op. cit., vol. i., p. 404.
[74] “Chinese,” p. 376.
[75] See Faber, op. cit., vol. i., pp. 404-410.
[76] Lajard, “Le culte de Mithra,” pp. 56, 59.
[77] Lajard, op. cit., p. 50; infrà, p. 39.
[78] This superstition is found among peoples—the Kafirs, for instance—who do not appear to possess any trace of planetary worship.
[79] This is evident from the facts mentioned above, notwithstanding the use of this animal as a symbol of wisdom.
[80] In connection with this subject, see St. Jerome, in his letter on “Virginity” to Eustachia.
[81] The turning of Aaron’s rod into a serpent had, no doubt, a reference to the idea of wisdom associated with that animal.
[82] “The Fallen Angels” (1857).
[83] Moor’s “Hindu Pantheon,” p. 101.
[84] The Bo-tree. See suprà, p. 18.
[85] Probably the fruit is really intended. Higgins refers to “a peculiar property which the fig has of producing its fruit from its flowers, contained within its own bosom, and concealed from profane eyes,” as a reason why the leaves of the fig-tree were selected by Adam and Eve to cover their nakedness. Anacalypsis, vol. ii., p. 253.
[86] Hardwicke’s “Christ and other Masters,” vol. i., p. 305-6.
[87] Mr. Hardwicke states that the sacred Indian fig is endowed by the Brahmans and Buddhists with mysterious significance, as the tree of knowledge or intelligence.
[88] See Beausobre’s curious and learned work, “Histoire de Manichée et du Manichéisme,” Liv. vii., ch. iii.; Gibbon’s “Fall and Decline of the Roman Empire,” vol. ii., p. 186.
[89] As already suggested, these may be the ish and isha of Genesis.
[90] Lajard, “Le culte de Mithra,” p. 52.
[91] Ditto, p. 60.
[92] This is shown by Mr. Gerald Massey in his remarkable work, “The Natural Genesis,” and particularly the chapter entitled “Typology of the Fall in Heaven and on Earth.”
[93] Lajard, op. cit., p. 49.
[94] “Ormazd et Ahriman,” by James Darmesteter, pp. 154, 159.
[95] It may be objected that the “Boundehesch,” which gives the above details, is comparatively a modern work. It must be noted, however, that the destruction of purity in the world by the serpent Dahâka is mentioned in the 9th Yaçna, v. 27, which is much earlier, and that Dr. Haug supposes the “Boundehesch” to have had a Zend original (“Essays on the Sacred Language, &c., of the Parsees,” p. 29). Windischmann, also, says that “a closer study of this remarkable and venerable book, and comparing it with the original text preserved to us, will induce us to form a much more favourable opinion of its antiquity and contents.” (“Zoroastrische Studien,” p. 282). The opinion of this latter writer is that, notwithstanding the striking resemblance between the narrative of the fall of man contained in the “Boundehesch” and that in Genesis, the former is original, although inferior in simplicity to the Hebrew tradition (idem, p. 212). The narratives are so much alike, however, that they can hardly have had independent origins, and the very simplicity of the latter is a very strong argument against its priority.
[96] See suprà, p. 24.
[97] Memoirs of the Anthropological Society of London, vol. ii., p. 264, et seq., and compare with the Gnostic personification of “Truth,” for which see King’s “Gnostics and their Remains,” p. 39.
[98] Lajard, op. cit., p. 96.
[99] Jehovah threatens death, but the Serpent impliedly promises life, the former having relation to the individual, the latter to the race.
[100] Lajard, op. cit., p. 60, note.
[101] Some of the Essenes, who appear to have had connection with Mithraism, taught this doctrine.
[102] It is well known to Biblical writers that this legend formed no part of the earlier Mosaic narrative.
[103] Faber’s “Pagan Idolatry.”
[104] See Dulaure, op. cit., vol. i., as to the primeval Hermes.
[105] Smith’s “Dictionary of Mythology”—Art., “Hermes.”
[106] Gen., xxxi. 45-53.
[107] Linga means a “sign” or “token.” The truth of the statement in the text would seem to follow, moreover, from the fact that the figure is sacred only after it has undergone certain ceremonies at the hands of a priest.
[108] Or tamarisk tree.
[109] Gen., xxi. 33.
[110] Dr. Inman suggests that ashera is the female counterpart of Asher. See under these names in “Ancient Faiths,” vol. i.
[111] Even if the statement of this event be an interpolation, the argument in the text is not affected. The statement is not inconsistent with the form of worship traditionally assigned to Abraham.
[112] Bætylia were “stones having souls.”
[113] Rawlinson’s “Five Ancient Monarchies,” vol. i., p. 617; vol. ii., p. 247.
[114] Dr. Alexander Wilder says: “The later Hebrews affected the Persian religion, in which the sun was the emblem of worship. Abraham evidently had a like preference, being a reputed iconoclast. The lunar religionists employed images in their worship.”
[115] Josephus’ “Antiquities of the Jews,” ch. viii. 2.
[116] The Serpent-symbol of the Exodus is called “Seraph.”
[117] “The History of Israel” (Eng. Trans.), vol i., p. 532.
[118] See “Sanchoniatho” (Cory, op. cit.)
[119] Much discussion has taken place as to the nature of these animals. For an explanation of the epithet “fiery,” see Sanchoniatho, “Of the Serpent” (Cory, op. cit.)
[120] Numbers, xxi. 8, 9.
[121] Wilkinson’s “Ancient Egyptians,” vol. iv., p. 435.
[122] Ditto, p. 434.
[123] Egypt, vol. iii., p. 426.
[124] “God in History,” vol. i., pp. 233-4.
[125] Exodus, xxxiv. 20.
[126] Numbers, xix. 1-10.
[127] As to the god Seth, see Pleyte’s “La Religion des Pré-Israelites” (1862).
[128] Fürst renders the name Mo-cese, “Son of Isis,” Inman’s “Ancient Faiths,” vol. ii., p. 338.
[129] According to Pleyte, the Cabalists thought that the soul of Seth had passed into Moses (op. cit., p. 124). It is strange that the name of the Egyptian princess who is said to have brought up Moses is given by Josephus as Thermuthis, this being the name of the sacred asp of Egypt (see “suprà”). We appear also to have a reference to the serpent in the name Levi, one of the sons of Jacob, from whom the descent of Moses was traced.
[130] “Fragments.” Book xxxiv. (See also in connection with this subject, “King’s Gnostics,” p. 91.)
[131] Bunsen’s “God in History,” vol. i., p. 234.
[132] Ewald notices the fact. (See “op. cit., vol. i., 454.”)
[133] “Egypt,” vol. iii., p. 433.
[134] Op. cit., vol. iv., p. 434.
[135] “Le Livre des Morts,” par Paul Pierret, p. 259.
[136] Bunsen’s “Egypt,” vol. iv., p. 208.
[137] Ditto, vol. iii., p. 427.
[138] Op. cit., p. 319.
[139] Op. cit., vol. vi., p. 328.
[140] As to the use of this symbol generally, see Pleyte, op. cit., pp. 109, 157.
[141] On these points, see M. Raoul-Rochette’s Memoir on the Assyrian and Phœnician Hercules, in his “Mémoires de l’Institut National de France. Académie des Inscriptions,” tom. xvii., p. 47, et seq.
[142] Op. cit., vol. i., p. 60; vol. ii., p. 201.
[143] Pleyte, op. cit., p. 172.
[144] Bunsen’s “Egypt,” vol. iv., p. 249.
[145] Ditto, p. 217.
[146] See ditto, pp. 226-9.
[147] The ram appears to have been the first month of the Akkadian calendar. “Law of Kosmic Order,” by Mr. Rob. Brown, jun., 1882, p. 36.
[148] Rawlinson’s “History of Herodotus,” vol. i., p. 620.
[149] Rawlinson’s “History of Herodotus,” vol. ii., p. 291.
[150] Op. cit., p. 89, et seq.
[151] Wilkinson, op. cit., vol. iv., pp. 342, 260.
[152] Bunsen’s “Egypt,” vol. i., p. 423.
[153] Op. cit., vol. i., p. 388.
[154] In the temple of Hercules at Tyre were two symbolical steles, one a pillar and the other an obelisk. See Raoul-Rochette, op. cit., p. 51, where is a reference to a curious tradition, preserved by Josephus, connecting Moses with the erection of columns at Heliopolis.
[155] Wilkinson, op. cit., vol. iv., p. 299.
[156] Rawlinson’s “Herodotus,” vol. i., p. 608.
[157] Ditto, p. 620.
[158] Mau, the name of the Egyptian God of Truth, certainly signifies “light,” but probably only in a figurative sense.
[159] The importance ascribed to the mechanical arts may perhaps lead us to look for the formal origin of this character in the “wedge,” which was the chief mechanical power the ancients possessed.
[160] Faber, op. cit., vol, ii., p. 20.
[161] Bryant, in his “Ancient Mythology,” has brought together a great mass of materials bearing on this question. The facts, however, are capable of quite a different interpretation from that which he has given to them.
[162] “Origin and Destiny of Man,” p. 339.
[163] Dr. Inman points out that, in the ancient languages, the term for “garden” is used as a metaphor for woman. “Ancient Faiths,” i. 52; ii. 553.
[164] Guigniaut’s “Religions de l’Antiquité,” vol. i., p. 146.
[165] Op. cit., i. 315.
[166] “Egypt,” vol. iv., p. 257.
[167] “Egypt,” vol. iv., p. 209.
[168] Mr. Gerald Massey appears to regard the crime of Lamekh as the practice of abortion, men not desiring to have children. Op. cit., ii. 119.
[169] Gen., iv. 23, 24.
[170] Bunsen’s “Egypt,” vol. iv., pp. 285-6.
[171] Bunsen’s “Egypt,” vol. iii., p. 413.
[172] Bunsen’s “Egypt,” vol. iii., p. 437.
[173] Ditto, vol. iv., p. 286.
[174] If space permitted, we might trace to their source the developments which the primeval goddess of fecundity underwent. To the ideas embodied in her may be referred nearly all the feminine deities of antiquity.
[175] Faber, op. cit., vol. ii., p. 246.
[176] Kenrick’s “Phœnicia,” p. 307.
[177] See Faber, op. cit.; also Note at the end of this chapter.
[178] On this question, see the “Memoirs of the Anthropological Society of London,” vol. ii., p. 265; also “Sketch of the Religious Sects of the Hindus,” in the “Asiatic Researches,” vol. xvii. (1832), p. 216, et seq.
[179] This question is fully considered by Dr. Muir in his Sanscrit Texts, part iv., p. 54, et seq.
[180] Ditto, pp. 161, 343.
[181] “Rural Bengal,” p. 187, et seq., 152. This association of the mountain and the river is found also in the Persian Khordah-Avesta. See (5) Abun-yasht, v. 1-3.
[182] See “Tree and Serpent Worship,” p. 70; also Sherring’s “Benares,” pp. 75-89. Here the serpent is evidently symbolical of life. In the Mahabharata, Mahadeva is described as having “a girdle of serpents, ear-rings of serpents, a sacrificial cord of serpents, and an outer garment of serpent’s skin.” Dr. Muir, op. cit., part iv., p. 160.
[183] Op. cit., p. 70.
[184] Ditto, p. 62.
[185] Mr. Sellon, in the “Memoirs of the Anthropological Society of London,” vol. ii., p. 273.
[186] It should not be forgotten that the Vedic religion was not that of all the Aryan tribes of India (see Muir, op. cit., part ii., pp. 377, 368, 383), and it is by no means improbable that some of them retained a more primitive faith—“Buddhism” or “Rudraism”—i.e., Siva-ism.
[187] Op. cit., p. 62. To come to a proper conclusion on this important point, it is necessary to consider the real position occupied by Gautama in relation to Brahmanism. Burnoux says that he differed from his adversaries only in the definition he gives of salvation (du salut). “Introduction à l’Histoire du Buddhisme Indien,” p. 155.
[188] Fergusson, op. cit., pp. 67, 222, 223.
[189] See Guigniaut, op. cit., vol. i., pp. 293, 160 n.
[190] Schlagenweit, “Buddhism in Tibet,” p. 120.
[191] Higgins’ “Anacalypsis,” vol. i., p. 332, et seq. See also p. 342, et seq.
[192] Op. cit., vol. i., p. 1, et seq., 25.
[193] Dr. Hunter points out a connection between Siva-ism and Buddhism. Op. cit., p. 194.
[194] Mr. Fergusson, op. cit., p. 70. The serpent is connected with Vishnuism as a symbol of wisdom rather than of life.
[195] Op. cit., p. 71.
[196] Hence Siva, as Sambhu, is the patron deity of the Brahman order, and the most intellectual Hindus of the present day are to be found among his followers. See Wilson, op. cit., p. 171. Sherring’s “Sacred City of the Hindus,” p. 146, et seq.
[197] The bull of Siva has reference to strength and speed rather than to fecundity, while the Rig-veda refers to Vishnu as the former of the womb, although elsewhere he is described as the fecundator. Muir, op. cit., part iv., pp. 244, 292, 83, 64.
[198] This question has been considered by Burnoux, op. cit., p. 547, et seq. But see also Hodgson’s “Buddhism in Nepaul,” and paper in the “Journal of the Royal Asiatic Society,” vol. xviii. (1860), p. 395, et seq.
[199] See Herring, op. cit., p. 89.
[200] Schlagenweit, op. cit., p. 181.
[201] Maurice’s “Indian Antiquities,” vol. vii., p. 566.
[202] As to the identity of Siva and Saturn, see Guigniaut, op. cit., vol. i., p. 167 n.
[203] Sherring, op cit., p. 305, et seq.
[204] It should be noted that many of the so-called “circles” are in reality elliptical.
[205] See, on this subject, Higgins’ “Anacalypsis,” vol. i., p. 315, et seq.
[206] We must look to the esoteric teaching of Mithraism for the origin and explanation of much of primitive Christian dogma. The doctrine of “regeneration,” which is a spiritual application of the idea of physical generation, was known to all the religious systems of antiquity, and probably the Phallic emblems generally used were regarded by the initiated as having a hidden meaning. I may, perhaps, be allowed to refer to the second volume of my “Evolution of Morality” for information on the subject of the “re-birth.”
[207] The serpent elevated in the wilderness is said to be typical of Christ. A Gnostic sect taught that Christ was Seth.
[208] Didron’s “Christian Iconography” (Bohn), pp. 272-286.
[209] It is a curious fact that Buddhist saints are often represented in the Vesica and with the nimbus. See Hodgson’s figures (Plates v. and vi.) in the “Journal of the Royal Asiatic Society,” vol. xvi.
[210] Didron, pp. 27, 231.
[211] Ditto, p. 29.
[212] Ditto, p. 215.
[213] “History of Magic” (Bohn), vol. i., p. 253, et seq.
[214] As to these, see King’s “Gnostics and their Remains,” p. 72.
[215] In the philosophy of St. Paul, the death of Christ was rendered necessary by the fall. By the first man, Adam, came death, and in Christ the second Adam are all made alive. Mankind reverts to the position occupied by Adam before he sinned; and as in the New Jerusalem there is no marriage, so in the earthly paradise of the Hebrew legend man was at first intended to live alone.
[216] Theodoret did not distinguish between an Egyptian sect called Sethians and the Gnostic Ophites or serpent-worshippers.
[217] The heavenly serpent, Danh, of the Dahomans, is said by Captain Burton to be the god of wealth. “His earthly representative is esteemed the supreme bliss and general good.” The Slavonian Morlacchi still consider that the sight of a snake crossing the road is an omen of good fortune.—Wilkinson’s “Dalmatia and Montenegro,” vol. ii., p. 160.
[218] Mr. Lane states that each quarter of Cairo is supposed to have its guardian genius, or Agatho-dæmon, in the form of a serpent.—Vol. i., p. 289.
[219] Warburton supposes that the worship of the One God Kneph was changed into that of the dragon or winged-serpent Knuphis.
[220] Vishnu is often identified with Kneph.
[221] According to Gaelic and German folklore, the white snake when boiled has the faculty of conferring medicinal wisdom. The white snake is venerated as the king of serpents by the Scottish Highlanders as by certain Arab tribes, and it would appear also by the Singhalese of Ceylon.
[222] The snake is one of the Indian tribal totems.
[223] Pausanias, iv., 14, mentions Aristodama, the mother of Aratus, as having had intercourse with a serpent, and the mother of the great Scipio was said to have conceived by a serpent. Such was the case also with Olympias, the mother of Alexander, who was taught by her that he was a god, and who in return deified her.—Le Mythe de la Femme et du Serpent, par Ch. Schoebel, 1876, p. 84.
[224] Mr. Robert Brown, jun., says that the serpent has six principal points of connection with Dionysos:—1, As a symbol of, and connected with, wisdom; 2, As a solar emblem; 3, As a symbol of time and eternity; 4, As an emblem of the earth-life; 5, As connected with fertilising moisture; 6, As a Phallic emblem.—The Great Dionysiak Myth, 1878, ii., 66.
[225] Mr. Cooper states (loc. cit., p. 390) that prominent in the Egyptian religious system was the belief in a monstrous personal evil being typically represented as a serpent, and that the principle of good was there likewise represented by an entirely different serpent, a constant spiritual warfare being maintained between the two.
[226] “The Serpent Myths of Ancient Egypt,” published in the “Transactions of the Victoria Institute,” vol. vi., 1872.
[227] Adonai, “Our Lord,” was converted by the Greeks into Adoneus, as a synomym of Pluto, i.e., Dis. (King’s “Gnostics,” p. 101). Through his name, Sandan or Adanos, these deities are connected with Hercules, and hence with Ares (Mars).
[228] Le Mythe de Votan, by H. de Charencey, 1871, pp. 95, 103. Gautama was only the last of the Boudhas, and the identification of Woden is therefore not necessarily with Gautama. Dr. Brinton, “in order to put a stop to such visionary etymologies” as those which connect Votan with Wodan and Buddha, derives Votan from a Maya radical (American Hero-Myths, 1882, p. 217). It must be noted, however, that the Maya meaning of Votan (heart fig. spirit) closely agrees with that of Wodan (mind) and Buddha (knowledge).
[229] M. de Ujfalvy has found that even the purest Iranian type of Central Asia is brachycephalic.
[230] Sir John Lubbock’s “Origin of Civilisation,” 3rd ed., p. 96.
[231] Clio, sec. 199.
[232] Bk. ii., Melpom., 172.
[233] “Ancient Egyptians,” iv., 204.
[234] Mrs. Spier’s “Life in Ancient India,” p. 281.
[235] “Journey,” iii., 219.
[236] Op. cit., p. 120.
[237] “Juventus Mundi,” pp. 408, 411.
[238] “Kamilaroi and Kurnai,” p. 54.
[239] Mr. Fison alludes to the New Zealand practice of a woman’s suitors wrestling for her, which is called punarua. This word, he says, is the Hawaiian punalua, which denotes the common-right of tribal brothers to certain women (note, p. 153).
[240] “A Phrenologist among the Todas,” by Col. William E. Marshall, p. 213.
[241] Ditto, p. 226.
[242] “A Phrenologist among the Todas,” by Col. William E. Marshall, p. 43.
[243] “The Abode of Snow,” p. 233.
[244] “Ancient Society,” by J. F. M’Lennan, p. 158.
[245] Op. cit., p. 234.
[246] “Tohful-ul-Mujahideen,” p. 63.
[247] “Kinship and Marriage in Early Arabia,” pp. 128, 235.
[248] “Journal of the Anthropological Institute,” vol. viii. (1879), p. 144, et seq.
[249] The Ethnology of Bengal.
[250] “Studies in Ancient History,” p. 444.
[251] Ditto, p. 181.
[252] “Studies in Ancient History,” pp. 54, 57.
[253] Ditto, pp. 104, 110.
[254] Ditto, p. 174.
[255] Ditto, p. 112.
[256] Ditto, p. 139.
[257] Ditto, p. 113.
[258] “Ancient Society,” p. 512.
[259] Ditto, p. 511.
[260] Ditto, p. 69.
[261] “Ancient History,” p. 124.
[262] Ditto, p. 139.
[263] Loc. cit., p. 418.
[264] Loc. cit., p. 419.
[265] M’Lennan, p. 150.
[266] M’Lennan, p. 134.
[267] “Ancient Society,” p. 516.
[268] “Ancient Society,” p. 67.
[269] Ditto, p. 60.
[270] “Principles of Sociology,” vol. i., p. 662.
[271] Ditto, p. 665.
[272] Ditto, p. 666.
[273] Ditto, p. 667.
[274] Lahontan, “Mémoires,” ii., pp. 144, et seq.
[275] “Te Ika A Maui,” p. 357.
[276] Ditto, p. 337.
[277] “Sixth Report of the Directors of the African Institution” (1812), p. 128.
[278] Op. cit., p. 336.
[279] Ditto, p. 536.
[280] “Ancient Society,” p. 71.
[281] “Ancient Society,” p. 75, 528.
[282] Ditto, p. 530.
[283] See Lafitau “Les Mœurs des Sauvages,” ii., p. 564, et seq.
[284] See Lafitau, ii., p. 77, et seq.
[285] “Ancient Society,” p. 88.
[286] Ditto, p. 63.
[287] “Ancient History,” p. 418.
[288] “Types of Sociology,” pp. 665, 669.
[289] Ditto, p. 667.
[290] “Ancient Society,” p. 516.
[291] Ditto, p. 515.
[292] Ditto, p. 516.
[293] “Ancient Society,” p. 103.
[294] “Travels in Northern America,” p. 378.
[295] “Memoirs,” ii., p. 150.
[296] “La Cité Antique” (6th Ed.), 1876, p. 133.
[297] “Early History of Institutions,” pp. 64, 65.
[298] Ditto, p. 68.
[299] P. 630, note.
[300] “Principles of Sociology,” p. 769.
[301] Ditto, p. 771.
[302] I have not forgotten the so-called Mutterrecht. Whatever the influence of woman, as head of the family or household, however, her position in society was a secondary one, except under the conditions referred to in the chapter on “Sacred Prostitution.”
[303] A more remarkable case even than this was the appearance to Professor De Wette of his own double.
[304] This was first published in “Anthropologia,” in 1875.
[305] See “Theosophy, Religion, and Occult Science” (1885), p. 236, et seq.
[306] Casalis’ “Les Basoutos,” p. 221. The Hottentots are said to have given animal names, such as Horse, Lion, Sheep, Ass, &c., to their children. Kolben’s “Cape of Good Hope,” p. 147.
[307] “Kinship and Marriage in Early Arabia,” pp. 17,192, et seq.
[308] Quoted by Dr. J. F. M’Lennan in the Fortnightly Review, vol. vi., new series, p. 418.
[309] The “Genealogical Tree of the Turks” ascribes a wolf paternity to the sons of the Princess Choyumna Khan (Miles’ Translation, p. 47). Is there a totemic reference in the game of Kökburi, “green-wolf,” practised by the Nomads of Central Asia in imitation of bride-racing? Vambery’s “Travels in Central Asia,” p. 323.
[310] “Systems of Consanguinity and Affinity,” by Lewis H. Morgan, p. 424.
[311] These and nine other animals give names to the twelve years of the Mogul calendar.
[312] Mahabharata.—Talbot Wheeler’s “History of India,” vol i., p. 412.
[313] Fortnightly Review, vol. vi., n. s., p. 563, et seq.
[314] “The Native Tribes of South Australia,” p. 260.
[315] “Kamilaroi and Kurnai,” p. 166.
[316] “Ancient Society,” p. 69.
[317] “Travels in North-Western Australia,” vol. ii., p. 229.
[318] “Description of the Coast of Guinea,” p. 129.
[319] “Life in the Southern Isles,” p. 25.
[320] Turner’s “Nineteen Years in Polynesia,” p. 238.
[321] See Tylor’s “Primitive Culture,” vol. ii., p. 213.
[322] Wood’s “Natural History of Man,” vol. ii., pp. 271, 290.
[323] Seemann’s “Mission to Viti,” p. 391. On the temple at Dorey in New Guinea are sculptured the representations of the crocodile and serpent ancestors of some of the Dorean families. D’Estrey’s “Papouasie,” p. 132.
[324] “Manners and Customs of the Indians,” vol. i., p. 36, and vol. ii., 247.
[325] “Eighteen Years on the Gold Coast,” vol. ii., p. 128.
[326] Fortnightly Review, vol. vi., n. s., p. 408.
[327] Ditto, p. 569, and vol. vii., n. s., p. 214.
[328] “Kinship and Marriage,” p. 186, et seq.
[329] “Kinship and Marriage,” p. 204.
[330] “Histoire Ancienne des Peuples de l’Orient,” 4th edition, p. 28.
[331] Lenormant, “Histoire Ancienne de l’Orient,” 9th edition, t. ii., p. 212, et seq.
[332] “Origine de tous les Cultes,” t. i., p. 77.
[333] Fortnightly Review, vol. vi., n. s., p. 563.
[334] Dupuis Op. cit., t. iii., “De la Sphere,” p. 19.
[335] “Custom and Myth,” 2nd edition, p. 262.
[336] As to supposed use of the totem as a tattoo mark, see M’Lennan, loc. cit., p. 418, and Smith’s “Kinship and Marriage in Early Arabia,” p. 213, et seq.
[337] “Origin of Civilisation,” 3rd edition, p. 199.
[338] Ditto, p. 327.
[339] Ditto, p. 253.
[340] “Primitive Culture,” vol. ii., p. 215.
[341] Loc. cit., p. 422.
[342] Dupuis “Abrégé de l’Origine,” pp. 71, 83.
[343] Ditto, p. 66.
[344] English edition, p. 250.
[345] Ditto, p. 145.
[346] Ditto, p. 255.
[347] Op. cit., p. 167, et seq.
[348] “American Hero-Myths,” p. 65.
[349] “Les Mœurs des Sauvages,” t. i., 465.
[350] See Gubernatis’ “Zoological Mythology,” passim. Dr. Brinton shows that the Great Rabbit of Algonkin Mythology is the Light God.—Op. cit., p. 47.
[351] “Chaldean Magic,” p. 228.
[352] Ditto, p. 231.
[353] Fortnightly Review, vol. vii., n. s., p. 212.
[354] Op. cit., p. 199.
[355] This idea survives in the personal patron saints of the Greek Church. The special god was of a peculiar character, “partaking of the imperfections and foibles of human nature,” and, like the Mazdian fravishi, it was part of the man’s soul. Lenormant says, however, that in the Mazdian books, “the conception rose to a higher degree, detaching itself from the materiality and imperfections of the terrestrial nature.”
[356] See “Evolution of Morality,” vol. ii., p. 154, et seq.
[357] Loc. cit., p. 423.
[358] See Tylor, op. cit., vol. ii., p. 6.
[359] Osburn’s “Egypt and Her Testimony to the Truth,” p. 2. The God Amoun is said to address Sethos as “my beloved son, my lineal descendant.”—Ditto, p. 49.
[360] Professor Robert Smith (op. cit., p. 17) refers to Arab tribes, called “Children of the Sun” and “Children of the Moon.”
[361] See De Gubernatis, op. cit., passim. He states that the stag, the bear, and some other animals represent the luminous appearances in the darkness, rather than the moon itself.
[362] “Kamilaroi and Kurnai,” p. 169.
[363] Op. cit., p. 43.
[364] “The Descent of Man,” vol. i., p. 10, et seq.
[365] “L’Ordre des Primates,” p. 173 (1870).
[366] Ibid., p. 168.
[367] Ibid., p. 173.
[368] Op. cit., vol. i., p. 48.
[369] Ibid., p. 63.
[370] Ibid., p. 70, et seq.
[371] Ibid., p. 105.
[372] Ibid., p. 56.
[373] “Generelle Morphologie der Organismen,” vol. ii., p. 430 (1866).
[374] Op. cit., vol. i., p. 145.
[375] “Natural Selection,” p. 343 (1870).
[376] Op. cit., vol. i., p. 56.
[377] Darwin, op. cit., vol. i., p. 141.
[378] See Owen’s “Anatomy of the Vertebrates,” vol. iii., p. 186.
[379] Op. cit., vol. ii., p. 376.
[380] The “Academy,” No. 20, p. 183 (1871).
[381] “Revue des Cours Scientifiques,” 30th July, 1870, p. 558.
[382] “Descent of Man,” vol. i., p. 152.
[383] “First Principles,” 2nd edition, p. 447, n.
[384] “Principles of Biology,” vol. i., p. 430.
[385] “Lay Sermons,” p. 326.
[386] “Principles of Biology,” vol. i., p. 446.
[387] Op. cit., vol. iii., p. 808.
[388] “First Principles,” 2nd edition, p. 489.
[389] Ibid., p. 500.
[390] “First Principles,” 2nd edition, p. 404.
[391] Ibid., p. 444.
[392] “Habit and Intelligence,” vol. i., p. 348 (1869).
[393] Ibid., vol. i., p. 295.
[394] Ibid., vol. ii., p. 8.
[395] Ibid., vol. i., p. 331.
[396] Op. cit., p. 360.
[397] Op. cit., p. 359.
[398] Ibid., p. 368.
[399] Op. cit., vol. iii., p. 795.
[400] Ibid., p. 789.
[401] “Rapport sur les Progrès de l’Anthropologie,” p. 247 (1867).
[402] Ibid.
[403] “Mémoire sur les Microcéphales,” p. 197.
[404] Ibid., p. 81.