FOOTNOTES:
[Footnote 1: Compare the accounts of Lafitau; of the native Iroquois, baptized as Morgan; and the works of Schoolcraft and Parkman.]
[Footnote 2: Jesuits in North America, Introduction, p. lxi.]
[Footnote 3: "Like other Indians, the Hurons were desperate gamblers, staking their all,—ornaments, clothing, canoes, pipes, weapons, and wives," loc. cit. p. xxxvi. Compare Palfrey, of Massachusetts Indians. The same is true of all savages.]
[Footnote 4: Ib. p. lxvii.]
[Footnote 5: Compare Çat. Br. VI. 1. 1, 12; VII. 5. 1, 2 sq., for the Hindu tortoise in its first form. The totem-form of the tortoise is well known in America. (Brinton, Myths of the New World, p. 85.)]
[Footnote 6: Charlevoix ap. Parkman.]
[Footnote 7: Parkman, loc. cit. p. LXXII; Brinton, Myths of the New World, p. 248. A good instance of bad comparison in eschatology will be found in Geiger, Ostir. Cult. pp. 274-275.]
[Footnote 8: Parkman, loc. cit. p. LXXXVI.]
[Footnote 9: Sits. Berl. Akad. 1891, p. 15.]
[Footnote 10: Brinton, American Hero Myths, p. 174. The first worship was Sun-worship, then Viracocha-worship arose, which kept Sun-worship while it predicated a 'power beyond.]
[Footnote 11: Brinton, Myths of the New World, pp. 85, 203.]
[Footnote 12: Ib. pp. 86, 202.]
[Footnote 13: Brinton, Myths of the New World, p. 243. The American Indians "uniformly regard the sun as heaven, the soul goes to the sun.">[
[Footnote 14: Ib. p. 245.]
[Footnote 15: Ib. p. 239-40.]
[Footnote 16: Ib. p. 50, 51.]
[Footnote 17: Ib. pp. 242, 248, 255; Schoolcraft, III.
229.]
[Footnote 18: Renouf, Religion of Ancient Egypt; pp. 103,
113 ff.]
[Footnote 19: Teutonic Tuisco is doubtful, as the identity
with Dyaus has lately been contested on phonetic grounds.]
[Footnote 20: V[=a]ta, ventus, does not agree very well with
Wotan.]
[Footnote 21: [=A]it. Br. III, 34. [Greek: haggaron pur]
is really tautological, but beacon fires gave way to
couriers and [Greek: haggaros] lost the sense of fire, as
did [Greek: haggelos].]
[Footnote 22: But the general belief that fire (Agni, Ignis, Slavic ogni) was first brought to earth from heaven by a half-divine personality is (at least) Aryan, as Kuhn has shown.]
[Footnote 23: Compare the kavis and ugijs (poets and priests) of the Veda with the evil spirits of the same names in the Avesta, like daeva = deva. Compare, besides, the Indo-Iranian feasts, medha, that accompany this Bacchanalian liquor-worship.]
[Footnote 24: Ludwig interprets the three Ribhus as the three seasons personified. Etymologically connected is Orpheus, perhaps.]
[Footnote 25: [Greek: o de chalkeos asphales aien edos menei
ouranos], Pind. N. vi. 5; compare Preller[4], p.40.]
[Footnote 26: Wahrscheinlich sind Uranos und Kronos erst aus
dem Culte des Zeus abstrahirt worden. Preller[4], p. 43.]
[Footnote 27: When Aryan deities are decadent, Trita, Mitra,
etc.]
[Footnote 28: Spiegel holds that the whole idea of future punishment is derived from Persia (Eranische Altherthumskunde, I. p. 458), but his point of view is naturally prejudiced. The allusion to the supposed Babylonian coin, man[=a], in RV. VIII. 78. 2, would indicate that the relation with Babylon is one of trade, as with Aegypt. The account of the flood may be drawn thence, so may the story of Deucalion, but both Hindu and Hellenic versions may be as native as is that of the American redskins.]
[Footnote 29: IV. 17. 17.]
[Footnote 30: loc. cit. pp. 70, 480.]
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