CHAPTER XVIII NOTES
[69.1] De Iside, 31.
[70.1] Zélie Colvile, in cliii. Blackwood’s Mag., 375 (March 1893).
[70.2] ii. Journ. Ind. Arch., 174, translating Tijds. v. Neerl. Ind., 9th Jaarg., 10th Afl.
[70.3] Dr. Tylor’s Presidential Address in xxi. Journ. Anthr. Inst., 408.
[71.1] i. Schouten, 115. The islanders were grievously offended when the travellers caught any crocodiles, and attempted to prevent them from doing so. Compare a Tupi custom which, if accurately reported, looks like human sacrifice. Featherman, Chiapo-Mar., 346. I do not feel at liberty to do more than call attention to it here.
[71.2] ii. Gray, 306.
[72.1] Ellis, i. Pol. Res., 358, 357.
[72.2] Plut. Parallels, 35.
[72.3] Pausanias, viii. 2. See Mr. Lang’s comments, ii. Myth, R. and R., 177. Another Greek vestige of human sacrifice to a bestial god seems to be the ceremony in the temple of Artemis Tauropolos at Halæ, in which blood was drawn from a man’s throat by the edge of a sword. See Lang, ii. Myth, R. and R., 216.
[73.1] Ellis, Land of Fetish, 122.
[74.1] ix. Rev. Trad. Pop., 76, quoting Abel Rémusat, Histoire de la ville de Khotan.
[75.1] ii. N. Ind. N. and Q., 27, quoting Cunningham, Archæol. Rep.
[75.2] Such legends are common in certain parts of Europe. See Science of F. T., ch. ix., where I have examined a number of them.
[76.1] Crooke, 297. Compare the legend of the canal of Chamba, iv. Ind. N. and Q., 12; Science of F. T., 82.
[76.2] Plutarch, Rivers, i.; Crooke, 296.
[77.1] Frazer, i. Golden Bough, 276, citing Major Temple in xi. Ind. Ant., 297.
[77.2] Crooke, 295, 297. This belief, Mr. Crooke points out, is among the difficulties constantly recurring at the census. Eusebius tells a curious tale of a victim thrown into a certain spring at Cæsarea Philippi, on the occasion of a festival, and disappearing by the power of the demon, until one day Astyrius, a Roman senator who had been converted to Christianity, was present at the rite and put an end to the pagan miracle by his prayers. But it does not appear that the victim was human. Eusebius, vii. 17.
[78.1] Matilda C. Stevenson, in Mem. Cong. Anthrop., Chicago, 316.
[78.2] Ovid, Fasti, v. 621; Dion. Halicarn. i. 38; Lactantius, Inst., i. 12. See Mannhardt, ii. Wald- und Feld-kulte, 265; and Jevons, Plut. R. Q., lxxxi. With the Vestal Virgins were joined in the performance of the rite the Pontifices, the Prætors, and certain other of the citizens; but probably they only assisted in the sense of being present and performing some of the subordinate ceremonies.
[78.3] Crooke, 296, 298.
[79.1] Athenæus. xi. 15.
[79.2] Frazer, i. Golden Bough, 279; and see the authorities there referred to.
[80.1] Meier, Sagen, 373.
[80.2] Kuhn, Sagen aus Westf., 130.
[80.3] ii. Witzschel, 193.
[80.4] Frazer, i. Golden Bough, 258.
[81.1] Mannhardt, ii. Wald- und Feld-kulte, 414; Ralston, 244. I quote from Frazer, i. Golden Bough, 273, who follows Mannhardt. The authority both of Mannhardt and Ralston appears to be Afanasief.
[81.2] Meier, Sagen, 374.
[81.3] ii. Witzschel, 287, 293. I was not aware, or rather I had forgotten, when I wrote the above that Grimm had already pointed out that the common phrase: “The river-sprite demands his yearly victim,” pointed to actual human sacrifices in heathen times. Grimm, ii. Myth., 494.
[82.1] Jahn, Volkss. aus Pom., 144, 150.
[82.2] Wolf, Hess. Sag., 130, 129; Grimm, iv. Teut. Myth., 1430.
[83.1] Wolf, Hess. Sag., 129.
[83.2] Pluquet, 116.
[83.3] ii. Denham Tracts, 42, 78; Henderson, 265; ii. Parkinson, 106; Burne, 79.
[84.1] Boddam-Whetham, 210. Lander reports a similar custom on the part of the river-tribes of the Niger.
[84.2] Rev. J. Macdonald, in iii. Folklore, 342. Among the Bechuana the water-snake, often found in fountains, is sacred; and it is believed that if one of them be killed the fountain will be dried up. Callaway, Tales, 290 note, quoting Philip, Researches in S. Africa.
[85.1] Bérenger-Féraud, ii. Superstitions, 19. According to the Senephos of Kenedugu the aboriginal spirits of the country retired, on the Bambara conquest, to the depths of certain pools, where they drown any one whom they hear speaking a word of Bambara in the neighbourhood of their watery dwellings. But we are told nothing about the shape of these spirits. vii. Rev. Trad. Pop., 761, quoting the report of Dr. Crozat on his mission to Mossi (French Soudan).
[85.2] Rev. J. Macdonald in iii. Folklore, 342, 356. A story told at the last reference looks like the germ of a Rescue legend.
[85.3] Callaway, Tales, 56, 86.
[86.1] Callaway, Tales, 349 note, quoting Shaw The Story of my Mission.
[87.1] Zelia Nuttall, in viii. Journ. Am. F. L., 123, quoting Sahagun.
[88.1] Academy, October 1885, apparently from oral tradition at Balmaclenan. Compare the curious legend of the Senecas concerning a dragon which fed on corpses. ii. Rep. Bur. Ethn., 54.
[89.1] vii. Rev. Trad. Pop., 590.
[91.1] Brauns, 50; C. Pfoundes, in i. F. L. Record, 120. The latter relates that the rescued maiden married her deliverer, and contains some other unimportant variations. Both versions have been subjected to literary manipulation. The version of the tale of Susa No (ante, [p. 51]) given by Mr. Pfoundes (i. F. L. Record, 122) describes the maiden eaten by the serpent as “the yearly offering of a human sacrifice” to propitiate “the deity of the mountain.” But I hesitate to put this into the text, because Mr. Pfoundes does not give his authority, though I do not suggest it is not perfectly trustworthy. I am only anxious not to grasp too readily at evidence so exactly to my purpose.
[93.1] i. N. Ind. N. and Q., 147, extracting a passage from the Settlement Report.
[93.2] H. A. Rose, in iv. N. Ind. N. and Q., 18.