FOOTNOTES
[1] Pioneering in New Guinea, pp. 181 f. (1887); see further, J. E. Harrison, Ancient Art and Ritual, pp. 31 ff. (1913).
[2] The Evolution of Religion, p. 9 (1905); cp. the same author’s Greece and Babylon, p. 37 (1911).
[3] See Marett, The Threshold of Religion, pp. 128 ff. (1909).
[4] Mrs Lilly Grove (now Lady Frazer) and other writers, Dancing, p. 8 (1895); elsewhere in the same volume the writers say: “There must have been a period of the world’s history when every action in life, every game, every banquet, every dance, was a game, a repast, a dance, in honour of the gods,” p. 15. The evidence entirely bears this out if we take “gods” as meaning supernatural powers in general.
[5] La danse ancienne et moderne, ou Traité Historique de la Danse, p. 19 (1754). For a different opinion see Irving King, The Development of Religion, p. 58 (1910).
[6] Der Tanz und seine Geschichte, pp. 3-15 (1869).
[7] He says: “Les différentes affections de l’âme sont donc l’origine des gestes, et la danse qui en est composée, est par conséquent l’art de les faire avec grâce et mesure relativement aux affections qu’ils doivent exprimer,” op. cit. p. 17.
[8] ERE, X. 358 a.
[9] Traité de la Danse, p. 8 (1891). Jevons (in a private communication) lays much stress on the sacred dance being, like every rite, “an expression of will.”
[10] See Dalman, Palestinischer Diwan, p. 254 (1901); cp. Harrison, op. cit. p. 31.
[11] Crawley, ERE, X. 358 a.
[12] Ibid. See further Toy, Intr. to the Hist. of Religions, p. 50 (1913).
[13] Dalman, op. cit. pp. 254 f.
[14] ERE, X. 358 a.
[15] Numbered 37984.
[16] In the British Museum, e.g. see the specimens numbered B 36, B 167, B 625, B 643, E 20, E 35, E 137.
[17] Lilly Grove, op. cit. p. 41.
[18] ERE, X. 362 b.
[19] In ERE, X. 358 a; cp. Harrison, op. cit. p. 44; Leuba, A Psychological Study of Religion, pp. 62 f. (1912).
[20] Prof. J. Y. Simpson, Man and the Attainment of Immortality, p. 115 (1922).
[21] Lectures on the origin and growth of Religion, as illustrated by the native religions of Mexico and Peru, p. 224 (1895).
[22] Marett, op. cit. p. 127.
[23] Vormann, “Tänze und Tanzfestlichkeiten der Monumbo-Papua,” in Anthropos, VI. 415 ff. (1911).
[24] Frazer, GB, Balder the Beautiful, II. 274 (1913).
[25] GB, The Spirits of the Corn and of the Wild, II. 190 f., 195 (1912).
[26] See, e.g., Toy, op. cit. p. 491.
[27] Stow, The Native Races of South Africa, pp. 111 f.
[28] Maori and Polynesian, their origin, history, and culture, p. 203 (1907).
[29] Cp. de Cahusac, op. cit. p. 38.
[30] Frazer, GB, The Magic Art and the Evolution of Kings, I. 54 (1911).
[31] Millar in Hastings’ DB, I. 550 b.
[32] The Classical Quarterly, October 1907, pp. 202 f.
[33] Op. cit. p. 66, the expression is Hartland’s.
[34] In the Targum of Isa. lxvi. 20, however, we have the noun kirkerān (fem. plur.) meaning “dances.”
[35] In Neo-Hebrew the word means “to dance.”
[36] In the Midrash Bemidbar Rabba to xx. 11 it is said: “When a man plans a sin Satan dances before him....”
[37] The underlying idea regarding the threshold has continued through the ages in many localities, witches having taken the place frequently of evil spirits. Walpurgis Night (the eve of May Day) is the special time for their activity, and leaping over the threshold is then a necessary precaution.
[38] Zeitschrift der Deutschen Morgenländischen Gesellschaft, 1887, p. 719.
[39] Notes on the Hebrew Text of the Books of Samuel, p. 173 (1890).
[40] In “Handkommentar zum A.T.,” Die Bücher Samuelis, p. 143 (1902).
[41] Reste Arabischen Heidenthums, pp. 109 f. (1897).
[42] Hebräisches und Aramäisches Wörterbuch, p. 98 (1910).
[43] Encycl. Biblica, I. 999.
[44] Beiträge ..., p. 92.
[45] Keilinschriftliche Bibliothek des A.T., p. 610 (3rd ed.).
[46] “He will protect and deliver it, he will pass over and preserve it.”
[47] Encycl. Britannica, XVIII. 343 b (9th ed.).
[48] But see Mic. iv. 6 f., Zeph. iii. 19, Jer. xx. 10, Ps. xxxv. 15, xxxviii. 18, Job xviii. 12, from which a clear meaning of the root is gained.
[49] Cp. Nowack, Hebräische Archäologie, I. 273 (1894), where an illustration of the Egyptian instrument is given.
[50] J. M. Brown, Maori and Polynesian, their origin, history and culture, p. 202 (1907).
[51] See the present writer’s The Psalms in the Jewish Church, pp. 5 ff. (1910).
[52] The text is clearly corrupt, but the above seems to be the best reconstruction; see Nowack, Die Bücher Samuelis, p. 172 (1902); the Septuagint reads lit. “with strength” (cp. 1 Chron. xiii. 8).
[53] See Renan, Mission de Phénice, pp. 355 f. (1864); Clermont-Ganneau, Rec. d’Arch. Or. I. 95, 103 (1896).
[54] De la Saussaye, Lehrbuch der Religionsgeschichte, I. 372, 380 (3rd ed.).
[55] Robertson Smith, Religion of the Semites, p. 95 (1894); Lagrange, Études sur les religions Sémitiques, p. 84 (1903).
[56] Die Erdkunde im Verhältniss zur Natur und zur Geschichte des Menschen, XV. 729 (1850).
[57] Zeitschrift der Deutschen morgenländischen Gesellschaft, XXII. 105 ff. (1868); on this see further below, [p. 179].
[58] See M. Jastrow, Die Religion Babyloniens und Assyriens, I. 503 (1905).
[59] Das alte Testament im Lichte des alten Orients, p. 307 (1904); see also Schrader, Die Keilinschriften und das alte Testament, pp. 45 ff. (1883).
[60] Kypros, die Bibel, und Homer, I. 445, and the above numbered inscriptions in vol. II. (1893).
[61] A full illustration is given in Hommel’s Geschichte Babyloniens und Assyriens, between pp. 270-271 (1888). A good description will also be found in Messerschmidt’s “Die Hettiter,” in Der alte Orient, IV. 23 f.; Garstang, The Land of the Hittites, pp. 220 ff. (1910).
[62] Op. cit. I. 446; the inscription is numbered cxxvii. 1, in vol. II.
[63] A. M. Blackman, in Hastings’ ERE, X. 294 b; see also the same writer’s The Rock Tombs of Meir, I. 22 ff., plate II (1914-15).
[64] Erman, Aegypten and aegyptisches Leben im Alterthum, I. 335 f. (1885).
[65] Wiedemann, Die Religion der alten Ägypter, p. 87 (1890).
[66] ERE, XII. 780 a, 781 b; see also the same writer in the Journal of Egyptian Archaeology, VII. 22.
[67] The Golden Ass, XI. 8-17 (the date of Apuleius is the second half of the second century A.D.); see also Herodotus, II. 61 ff.
[68] II. 58-60.
[69] Der Opfertanz des ägyptischen Königs, pp. 105 ff. (1912); that the running step was really a ritual dance is shown on pp. 109-119.
[70] Erman, op. cit. I. 299-337; and see further generally, Champollion, Monuments de l’Égypte (1844); Lepsius, Denkmäler ... (1897 ...); cp. Reinach, Orpheus, p. 42 (1909). As to the sacred dancing among the Therapeutae, of later times, see Philo, De Vita Contemplativa, pp. 127-129 in F. C. Conybeare’s edition (1895).
[71] Its home was Sparta; it was introduced into Athens in the sixth century B.C. in the time of Pisistratus; ultimately it became a mere war game.
[72] See A. Mommsen, Feste der Stadt Athen, pp. 98 ff. (1898), where details will be found; an interesting account of the great procession is given on pp. 131 ff.; see also the same author’s Heortologie, pp. 116-205 (1864).
[73] Cp. Gruppe, Griechische Mythologie, I. 165, 167, II. 1198 f., etc. (1906).
[74] Hesiod, Theog. 259; Thucydides, IV. 3; Livy, XXVI. 9; Virgil, Aeneid VIII. 285; Plutarch, Thes. 21 (EB, I. 998); and see especially Emmanuel, La Danse Grecque antique, pp. 285 ff. (1896).
[75] On the whole subject of the worship of Dionysos see Foucart, Le culte de Dionysos en Attique (1906). For the dances in connexion with his worship see below, [pp. 121 ff.]
[76] Quoted by Andrew Lang, Myth, Ritual and Religion, I. 272 (1901). See also de la Saussaye, op. cit. II. 246.
[77] The Cults of the Greek States, II. 472 (1909).
[78] See the first line in the quotation from the Iliad on p. 70.
[79] These details are from Sittl, Archäologie der Kunst, pp. 378 f. (1895), where much further information will be found.
[80] Ohnefalsch-Richter, op. cit. vol. II., No. cxxvii. 2.
[81] Ibid. No. cxxviii. 3.
[82] Cat. E, 695
[83] Such as Müller und Wieseler, Denkmäler der alten Kunst, see e.g. I. plate XLIV (1854 ...); Jane E. Harrison, Prolegomena to the Study of Greek Religion (1903), who gives a number of illustrations.
[84] These were sometimes of a lascivious character.
[85] Op. cit. II. 472; see also p. 463.
[86] III. x. 7 (Frazer’s ed.). See further, the interesting notes in Hitzig et Bluemner’s Pausaniae Graeciae Descriptio, I. 766 (1896).
[87] III. p. 320; see also Hitzig et Bluemner, in loc.; Farnell, op. cit. II. 472.
[88] IV. xvi. 9. It recalls the episode of the maidens of Shiloh dancing in honour of Jahwe, Judg. xxi. 19 ff.
[89] Cp. Emmanuel, La Danse Grecque antique (1896); for illustrations see Müller und Wieseler, op. cit. II. 17188 ff.
[90] Ramsay, in the Journal of Hellenic Studies, IV. 36 (1883).
[91] Cp. Reinach, Orpheus, p. 123 (1909): “Les jeunes filles athéniennes, qui célèbrent le culte de l’Artémis-ourse, s’habillent en ourses et se disent des ourses.”
[92] Op. cit. II. 436 f.; see further Gruppe, op. cit. II. 1284, 1293; Lobeck, Aglaophamus, 1086 (1829); Bekker, Anecdota Graeca, I. 445 (1814-21); Lübker, Real-Lex. des Klassischen Altertums, s.v. Artemis (1914); Hesychius, s.v. Βραυρωνίοις; Mommsen, Feste der Stadt Athen, pp. 456 ff.; Heortologie, pp. 406 ff.; and see also Pausan. I. xxiii. 7. Cp. the custom among the Azimba of east-central Africa, when maidens attain puberty they celebrate the occasion by a dance in which only women take part: see Hartland in Anthropological Essays presented to E. B. Tylor, p. 197 (1907).
[93] III. xi. 7.
[94] Op. cit. I. 162. Herodotus refers to the Carneian festival in VII. 206.
[95] Op. cit. I. 234.
[96] Gruppe, op. cit. I. 271.
[97] For its religious character see Mommsen, Heortologie, pp. 163 ff.
[98] See further, p. 71, and W. H. Matthews, Mazes and Labyrinths, pp. 19 ff., 156 ff. (1922).
[99] Prolegomena of the History of Religions, p. 123 (1884).
[100] Ohnefalsch-Richter, op. cit. I. 446, 448, and numbered cxxxii. 2.
[101] XVIII. 590-606 (Blakeney’s translation).
[102] Aen. V. 545-603.
[103] Frazer, GB, The Dying God, pp. 76 f. (1911).
[104] GB, The Dying God, p. 77.
[105] See Plutarch, Theseus, XXI.
[106] Cp. the “Ladies’ Chain” in modern dancing.
[107] Op. cit., and see also vol. I. 446.
[108] Ohnefalsch-Richter, op. cit. I. 448.
[109] Now in the Berl. Mus. Antiquarium.
[110] Pro Murena, VI. 13, quoted by Bender, Rom und römisches Leben im Alterthum, p. 452 (1880).
[111] Cp. Wissowa, Religion und Kultus der Römer, I. 382 (1902).
[112] Op. cit. pp. 154 f.; cp. Warde Fowler, ERE, X. 820 a; Marquardt, Das Privatleben der Römer, p. 118 (1886); Dill, Roman Society in the last century of the Roman Empire, pp. 76 ff. (1910).
[113] Op. cit. I. 360.
[114] Cp. Marquardt, Das Privatleben der Römer, p. 118, and the reff. there given (1886).
[115] GB, The Scapegoat, p. 65 (1913), from Liv. vii. 1-3.
[116] In de la Saussaye, Lehrbuch der Religionsgeschichte, II. 33, cp. 149 (1905), and Reinach, Orpheus, p. 89. A great deal of information will be found scattered about in various volumes of the Sacred Books of the East series, e.g. I, XV (Upanishads); XII, XXVI, XLI, XLIII, XLIV (Satapatha-Brâhmana); XXXIV, XXXVIII, XLVIII (the Vedânta-Sûtras); XLIX (Buddhist Mahâyâna Texts); XXIII, XXXI (the Zend-Avesta); XXVII, XXVIII, XL (the Sacred Books of China). Also the relevant articles, which are many, in ERE, where special literature in abundance will be found.
[117] Schoolcraft, The Indian Tribes of the United States, I. 191 (ed. by F. S. Drake, 1891); there is an illustration given of this dance.
[118] Unknown Mexico, I. 330 f. (1903).
[119] For the religious dance among the ancient Peruvians see Réville, Hibbert Lectures, pp. 224 ff. (1895); J. G. Müller, Amerikanische Urreligion, p. 385 (1867); Reinach, Orpheus, p. 230 (1909).
[120] Hahl, Mittheilungen über Sitten und rechtliche Verhältnisse auf Ponape, in “Ethnologisches Notizblatt,” II. ii. 1 (1901), quoted by Frazer, Folk-lore in the Old Testament, I. 40 (1918). The Maoris attributed the origin of dancing to two goddesses, Raukata-uri and Raukata-mea, J. Macmillan Brown, Maori and Polynesian, p. 208 (1907); see also the interesting illustrations in Caillot, Les Polynésiens orientaux..., Pls. XLVII, XLIX-LII (1909).
[121] Les religions des peuples non-civilisés, pp. 251 f. (1883).
[122] Réville, Hibbert Lectures, p. 194.
[123] Frazer, GB, Spirits of the Corn and of the Wild, I. 307, 309 ff. (1912). The supremely important rôle assigned to the sacred dance among the natives of Australia is well known; see Spencer, Native Tribes of the Northern Territory of Australia, pp. 32, 106, 139 ff., 173, and the illustrations on p. 186 (1914); Howitt, The Native Tribes of South-east Australia, pp. 330, 416 (1904); Brough Smith, The Aborigines of Victoria, I. 166 ff. (1878), cp. Reinach, Orpheus, pp. 228 f.
[124] GB, Spirits of the Corn ..., I. 311.
[125] See the whole of the Note on “The Pleiades in Primitive Calendars,” GB, Spirits of the Corn ..., I. 307-319.
[126] W. Schneider, Die Religion der Afrikanischen Naturvölker, p. 100 (1891).
[127] Fritsch, Die Eingeborenen Süd-Afrika’s, p. 91 (1872).
[128] Fritsch, op. cit. p. 352.
[129] W. Schneider, op. cit. pp. 89 f.
[130] For other dances in imitation of animals, see Ling Roth, The Aborigines of Tasmania, pp. 138 ff. (1899).
[131] Cp. the personating of spirits or legendary animals among the N. American Indians, Frazer, GB, The Scapegoat, p. 375.
[132] See, e.g., GB, The Magic Art, I. 302 ff.
[133] E.g. Gen. xii. 6 f., xiii. 18, xiv. 13, xxxv. 4, 8; Josh. xxiv. 26; Judg. ix. 37; Jer. ii. 20, iii. 6, 13, xvii. 2; Ezek. vi. 13; Hos. iv. 13; cp. Isa. i. 29.
[134] E.g. Gen. xiv. 7, xvi. 14; cp. xxi. 19, 33; Josh. xv. 7, xviii. 17, xix. 8.
[135] See above, [pp. 33 ff.]
[136] Patrol. Graec. (Migne), LXXIX. Col. 648.
[137] Rel. of the Semites, pp. 135 f.
[138] I. 189. Quoted by Buchanan Gray, Numbers (Intern. Crit. Com.), pp. 288 f. (1903).
[139] Cp. Jane E. Harrison, Prolegomena to the Study of Greek Religion, p. 127 (1903).
[140] A reading based on the Samaritan and the Septuagint.
[141] The name “calf,” ʿēgel, instead of “bull” or “cow,” refers to its smallness (perhaps in irony). Such images could not have been large as they were made of precious metal. But even when made of other materials, such as clay, they were small, to judge from the specimens found on the site of ancient Gezer.
[142] It is true that the word is used of “surrounding” a table in the Hebrew of Ecclus. xxxv. 1 (xxxii. 1 in Greek), but it would be precarious to cite this late Hebrew meaning of it in support of the R.V. rendering of the word in 1 Sam. xvi. 11. In Ecclus. ix. 9 it is used of “mingling” strong drink.
[143] Cp. Robertson Smith, The Religion of the Semites, p. 340, note 2: “The festal song of praise (tahlil) properly goes with the dance round the altar (cp. Ps. xxvi. 6 sq.), for in primitive times song and dance are inseparable.”
[144] Psalms (Intern. Crit. Com.), II. 408 (1907).
[145] Cp. Job xxvi. 10: “He hath worked out a circle (ḥôq ḥāg) upon the face of the waters”; or perhaps better: “He hath circumscribed a boundary....” This illustrates the root meaning of ḥag, “a circle”; and this is the formation of the festival dance. See, further, Driver and Gray, Job, Part II., Philological Notes, pp. 154, 180 (1921); Budde, Hiob, p. 146 (1896); Ball, The Book of Job, p. 322 (1922). See also Prov. viii. 27, and cp. Isa. xix. 17: “And the land of Judah shall be for a reeling (ḥagga’) to Egypt,” i.e. Egypt will become giddy through fear at the sight of Judah, and will thus “reel.” Ḥagga’ “may either be from an original sense of ḥāgag, or it may be equivalent to being excited as at a ḥag” (Oxf. Hebr. Lex.). More probably it is simply a derivative from ḥag, giddiness as a result of going round at the festival dance; it is used in Isa. xix. 17 in a metaphorical way.
[146] Mishnah, Sukkah, iv. 2.
[147] See above, [pp. 48 ff.] The prince-poet Imra-al-Kais refers in one of his poems to girls, gown-clad, going swiftly round the Davar (EB, I. 998).
[148] Nili Opera, Narrat. III. 8 (in Migne, Patrol. Graec. LXXIX. 612 f.) “In later Arabia, the ṭawâf, or act of circling the sacred stone, was still a principal part of religion; but even before Mohammed’s time it had begun to be dissociated from sacrifice, and became a meaningless ceremony,” Robertson Smith, op. cit. p. 340.
[149] “Damit wäre dann der kultische Tanz als Produkt der altorientalischen Vorstellungswelt erwiesen” (de la Saussaye, Religionsgeschichte, I. 380 [1905]).
[151] De Dea Syria, XLIX.; see Strong and Garstang, The Syrian Goddess, and Garstang’s notes on pp. 83 f. (1913).
[152] Robertson Smith, op. cit. pp. 185, 335.
[153] See Curtiss, Primitive Semitic Religion To-day, p. 91, where a good photograph of one of these trees is given.
[154] Nöldeke, Geschichte der Perser und Araber zur Zeit der Sasaniden. Aus der arabischen Chronik des Tabari, p. 181 (1879). I am indebted to the kindness of Prof. Bevan, of Cambridge, for this reference.
[155] See Dussaud, Histoire et Religion des Nosairis, pp. 149 f. (1900).
[156] Ohnefalsch-Richter, op. cit. I. 360; it is numbered xvii. 5 in vol. II.
[157] Now in the Berlin Mus. Antiq., T.C. 668238.
[158] Ohnefalsch-Richter, op. cit. I. 360; numbered xvii. 6 in vol. II.
[159] Op. cit. I. 445; numbered cxxvii. 3 in vol. II.
[160] Cp. Suidas, s.v. Ἀμφιδρόμια.
[161] See Lobeck, Aglao., 237 ff., 639 ff., 695 (1829); Bekker, Anecdota Graeca, p. 207 (1814-1821); Pauly, Realencycl. der classischen Alterthumswissenschaft, IV. 1240 ff. (1862).
[162] Warde Fowler in ERE, X. 827 b.
[163] Religion und Kultus der Römer, p. 390 (1912).
[164] Das Privatleben der Römer, p. 83 and the notes (1886).
[165] The Indian Tribes of the United States, I. 146 ff.; ed. by F. S. Drake (1891).
[166] Speck, Ethnology of the Yuchi Indians, p. 28 (1909).
[167] Les Religions des Peuples Non-civilisés, I. 269 (1883).
[168] GB, Spirits of the Corn..., I. 97.
[169] Frazer, GB, Spirits of the Corn..., I. 240 ff., II. 326 ff.; The Scapegoat, 232 ff., 251 ff., 315.
[170] Mannhardt, Baumkultus, pp. 190 ff. (1875-1877); Wald- und Feldkulte, I. 244 (1904-1905).
[171] Frazer, GB, The Magic Art, II. 47 ff.; see also the instances mentioned above, [p. 98].
[172] Frazer, GB, Spirits of the Corn..., I. 136 ff.
[173] Mannhardt, Baumkultus, p. 174; Frazer, The Magic Art, II. 58 ff.
[174] On the subject generally see Hölscher, Die Profeten: Untersuchungen zur Religionsgeschichte Israels, pp. 129-158 (1914).
[175] In speaking of the exercises of the early prophetical bands Robertson Smith says that “they were sometimes gone through in sacred processions, sometimes at a fixed place, as at the Naioth at Ramah, which ought probably to be rendered ‘dwellings’—a sort of coenobium. They were accompanied by music of a somewhat noisy character, in which the hand-drum and the pipe played a part, as was otherwise the case in festal processions to the sanctuary (2 Sam. vi. 5; Isa. xxx. 29). Thus the religious exercises of the prophets seem to be a development in a peculiar direction of the ordinary forms of Hebrew worship at the time, and the fact that the ‘prophesying’ was contagious establishes its analogy to other contagious forms of religious excitement” (The Prophets of Israel, p. 392 [1897]). See further, Gressmann, Palestinas Erdgeruch in der Israelitischen Religion, pp. 34 ff. (1909).
[176] Robertson Smith, The Religion of the Semites, p. 432.
[177] See, for interesting parallels, S. A. Cook, in Essays and Studies presented to William Ridgeway, p. 397 (1913).
[178] The Religion of the Semites, p. 432. But see S. A. Cook in the work just cited.
[179] The R.V. rendering of 1 Kings xviii. 26, “And they leaped about the altar,” is misleading.
[180] The text emendation here is obvious, it should be yithgôdâdu (“they cut themselves”) for yithgôrâru (“they assemble themselves”).
[181] This has been illustrated by the excavations on the site of ancient Gezer undertaken by the Palestine Exploration Fund.
[182] Genesis, p. 329 (1901).
[183] See, further, von Gall, Altisraelitische Kultstätten, pp. 148 ff. (1898).
[184] The word is also used for limping, or stumbling, in a figurative sense (Jer. xx. 10 and elsewhere; in Job xviii. 12, Ball would read balaʿ). According to Driver the cognate Arabic word means “to curve” (Oxford Hebr. Lex.); one thinks of the bent or curved position of the body during the performance of the “limping” dance.
[185] See the various works of Schrader, Winckler, Zimmern, Jensen, O. Weber, Jastrow, etc.
[186] See, e.g., Wiedemann, Die Religion der alten Aegypter, pp. 85-87 (1890); Erman, Die ägyptische Religion, pp. 61 f., 90 (1909), and the works of other authorities mentioned in previous chapters.
[187] Eastern Customs in Bible Lands, pp. 207-210 (1894); a good account of the Dancing Dervishes is given in W. Tyndale’s An Artist in Egypt, pp. 26-30 (1912); and see especially Gressmann, Palestinas Erdgeruch in der Israelitischen Religion, pp. 34 ff. (1909).
[188] See Herodotus, II. 133.
[189] The Prophets of Israel, p. 392 (1897); cp. Stade, Geschichte des Volkes Israel, I. 477 (1886).
[190] Snouck-Hurgronje, Mekka, II. 281 (1888-1889). And see, further, Doughty, Arabia Deserta, II. 119 (orig. ed.); Robinson Lees mentions this dancing as taking place at holy places in Palestine, Village Life in Palestine, pp. 27, 28 (1897).
[191] See Golénischeff, Recueil de Travaux, XXI. 22 f.; Gressmann, Altorientalische Texte und Bilder zum A.T., I. 225 ff. (1909).
[192] Regarding the musical accompaniment to such ecstatic dances, Iamblichus propounds the extraordinary theory that the reason why certain sounds and melodies produce an ecstatic state is because before the soul entered the body it was “an auditor of divine harmony,” and when, being in the body, it hears these, it recollects the divine harmony and participates in it; hence the cause of the ecstatic state and the faculty of divination (De Mysteriis, III. 9 end).
[193] Die sequenti variis coloribus indusiati et deformiter quisque formati, facie caenoso pigmento delita et oculis obunctis graphice prodeunt, mitellis et crocotis et carbasinis et bambycinis iniecti, quidam tunicas albas in modum lanciolarum quoquoversum fluente purpura depictas cingulo subligati, pedes luteis induti calceis; deamque serico contectam amicuio mihi gerendam imponunt brachiisque suis humero tenus renundatis, attollentes immanes gladios ac secures, evantes exsiliunt incitante tibiae cantu lymphaticum tripudium. Nec paucis pererratis casulis ad quandam villam possessoris beati perveniunt et ab ingressu primo statim absonis ululatibus constrepentes fanatice pervolant, diuque capite demisso cervices lubricis intorquentes motibus crinesque pendulos in circulum rotantes, et nonnunquam morsibus suos incursantes musculos, ad postremum ancipiti ferro quod gerebant sua quisque brachia dissicant. Inter haec unus ex illis bacchatur effusius ac de imis praecordiis anhelitus crebros referens, velut numinis divino spiritu repletus, simulabat sauciam vecordiam, prorus quasi deum praesentia soleant homines non sui fieri meliores sed debiles effici vel aegroti.... Arrepto denique flagro, quod semiviris illis proprium gestamen est, contortis taeniis lanosi velleris prolixe fimbriatum et multiiugis talis ovium tesseratum, indidem sese multinodis commulcat ictibus, mire contra plagarum dolores praesumptione munitus. Cerneres prosectu gladiorum ictuque flagrorum solum spurcitia sanguinis effeminati madescere.... The translation is that of S. Gaselee in “Loeb Classical Library” (1915).
[194] In ERE, VI. 403 a; we give the quotation in full as this large Encyclopaedia is not, for many, easily accessible.
[195] On the Korybantes, the mythical attendants on Kybele, who were supposed to dance in wild fashion with the goddess on the mountains, see Rohde, Psyche..., II. 48 ff. (1907); the name was also given to the eunuch priests of the goddess in Phrygia.
[196] Panofka, Dionysos und Thyiden, pl. I. 2 (1853).
[197] Harrison, Prolegomena to the Study of Greek Religion, p. 453 (1903).
[198] The treasure is in the Berlin Museum, Cat. 2290; Harrison, op. cit., p. 428.
[199] Harrison, op. cit. p. 393; see also Gruppe, Griechische Mythologie und Religionsgeschichte, I. 162, II. 840, 1293; Lobeck, Aglao., II. 1085 ff.; Bekker, Anecdota Graeca, I. 234.
[200] Harrison, op. cit. p. 397; Gruppe, op. cit. II. 748, 1293; Reinach, Orpheus, p. 123.
[201] Philo, De Vita Contempl. II.
[202] Diodorus, IV. iii. 2.
[203] Rohde, Psyche, II. 11 ff.; Roscher, Ausführliches Lexikon..., II. 2243-2283 (1894-1897).
[204] Pausan. X. iv. 1, 2.
[205] Harrison, op. cit. p. 540 (omitting the interjected words of Xanthias and Dionysos).
[206] See Mommsen, op. cit. p. 224; cp. Foucart, Les grands mystères d’Eleusis, pp. 121 f.; and for the dancing at the celebration of the mysteries, see p. 142 (1904).
[207] Quoted by Harrison, Pyth. III. 77.
[208] Pausan. II. vii. 6. Cp. also Lobeck, Aglao., II. 1088; Reinach, Orpheus, pp. 153 ff.
[209] Lines 680-691.
[210] IV. 3.
[211] Harrison, op. cit. p. 500; and the same author’s Themis, pp. 23 ff. (1912). Rohde, Psyche, I. 272.
[212] Protr. II. 12. Concerning them Gruppe says: “Die Kureten, nach denen ein Magistratskollegium hiess, das unter dem proto-koures mystische Opfer feierte, sollten durch den Lärm der Waffen Hera vertrieben haben; eine Sagenbildung, die auf eine Angleichung an die Riten die zwar ebenfalls euboisch-boiotischen, aber vielleicht erst hier mit dem Artemis-dienst in Verbindung gesetzten Kultus der grossen Göttin hinweist” (Griech. Myth. I. 284; see also II. 820, 898, 1106, 1198).
[213] Frazer, GB, Adonis, Attis, and Osiris, pp. 250 f. (1907). See further, Hepding, Attis, seine Mythen und sein Kult, pp. 128 ff. (1903).
[214] Ep. I. 49, II. 34, VI. 40; Dill, Roman Society in the last century of the Western Empire, p. 16 (1910).
[215] On the Galli see Lucian, De Dea Syria, XLIII, L-LX.
[216] Frazer, op. cit. p. 223. See further Cicero, De Divinatione, II. 50; Catullus, Carm. LXIII.; Lucretius, II. 598 ff.; Hepding, op. cit., pp. 142 ff.; Glover, The Conflict of Religions in the early Roman Empire, pp. 20 f. (1909).
[217] Fallaize, in ERE, X. 124 b.
[218] Tylor, Primitive Culture, II. 133 f. (1920); he also mentions this type of dance among the Patagonians, Fijians and others, pp. 419 ff.
[219] Frazer, GB, Adonis, Attis, Osiris, p. 61.
[220] Réville, Les Religions des peuples non-civilisés, p. 267 (1883); Schoolcraft, op. cit. I. 286.
[221] Native Religions of Mexico and Peru (Hibbert Lectures, 1884), p. 225.
[222] Malay Magic, p. 463 (1900).
[223] Fallaize, in ERE, X. 124 b.
[224] Frazer, GB, The Magic Art, I. 408; N. Tsaki, La Russie Sectaire, pp. 66 ff. The Shakers of New Lebanon attempt in the dance to obtain the Holy Spirit, Lilly Grove, op. cit. p. 7.
[225] J. Macmillan Brown, Maori and Polynesian, p. 204 (1907).
[226] Folk-lore in the Old Testament, III. 277 (1918).
[227] In Allerlei, I. 164-168.
[228] Introduction to the Study of Religion, p. 174 (1904).
[229] “They prophesied until the time of the evening oblation” (עֲלוֹת הַמִּנְחָה), 1 Kings xviii. 29.
[230] An inspired prophet.
[231] A five-thonged scourge, with iron at the extremity of each thong.
[232] The Sun and the Serpent, pp. 99 f. (1905).
[233] The feast of Pesach (“Passover”) coincided with this; it was also a spring festival at which the firstlings of the herds were offered (Exod. xxxiv. 25).
[234] E.g. 1 Kings viii. 2, xii. 32; Judg. xxi. 19; Lev. xxiii. 39, 41.
[235] This is also true of the Targums, where an allusion to the dance is sometimes strikingly obvious, e.g. in the Targ. of Onkelos to Deut. xvi. 14; the people are bidden to rejoice at their feasts with the playing of flutes; this was one of the most usual accompaniments to the sacred dance all the world over.
[236] See Moore, Judges, pp. 304 f. (1903).
[237] Cp. Judges ix. 27.
[238] See e.g. Reinach, Orpheus, p. 273 (1909); Carl Rathjens, Die Juden in Abessinien, p. 78 (1921).
[239] Talmudische Archäologie, III. 101, and the references on p. 285.
[240] Mishnah, Sukkah, V. 1.
[241] Sukkah, IV. 1-4.
[242] Cp. Reinach, op. cit. p. 271.
[243] See Megillath Taanith, IV. 8-10; this was before the Day of Atonement had become a Fast-day; one sees, therefore, how ancient the custom was.
[244] Megillath Taanith, V.
[245] Bell. Jud. II. xvii. 6.
[246] See further on this, Krauss, op. cit. III. 102, 285.
[247] On these see further Doughty, Travels in Arabia Deserta, I. 340 ff., 391 f. (1921).
[248] Alois Musil, Arabia Petraea, III. 200 ff. (1908).
[249] Dalman, Palestinischer Diwan, p. 254 (1901).
[250] Featherman, Social History of Mankind, I. 334 f. (1881).
[251] See G. Friedlander’s edition of this work, p. 208 (1916).
[252] Cp. Enclow, JE, IV. 425 b, and Jacobs, JE, IV. 96 ff.
[253] See Curtiss, op. cit. pp. 164 ff.
[254] Kees, Der Opfertanz des ägyptischen Königs, pp. 105-226 (1912); Maspero, Études de mythologie et de l’archéologie égyptiennes, VIII. 313 (1893-1916); Blackman, Rock Tombs of Meir, I. 23 f., II. 25, and the same writer in the Journal of Egyptian Archaeology, VII. 21 f.
[255] Erman, Aegypten ..., I. 336.
[256] Erman, op. cit. I. 340; see also Voss, Der Tanz und seine Geschichte, p. 20 (1869), who unfortunately omits references to authorities.
[257] See further, Flinders Petrie, Stud. Hist. III. 69 (1904), and for festivals generally the same author’s Egyptian Festivals ... (1908).
[258] Schol. in Luc. Dialog. Meretr. VII. 4 (ed. Rabe, 1906), referred to by Harrison, op. cit. p. 146; see also Lübker, op. cit. 298 b.
[259] Mommsen, Feste ..., pp. 359 ff.; Harpocration, s.v. Ἁλῷα, I. 24 (ed. Dindorf [1853]). For Vintage Festivals see, further, Mommsen, Heortologie, pp. 66 ff.
[260] Harrison, op. cit. pp. 146 f. On this festival see also Bekker, op. cit. I. 384 f.; Farnell, Cults ..., III. 315 f.; Frazer, GB, The Spirits of the Corn and of the Wild, I. 60 ff.
[261] The author refers to his note on Pausanias, VIII. xxxvii. 3 in vol. IV. pp. 375 ff. of his Pausanias.
[262] GB, Spirits of the Corn and of the Wild, II. 339.
[263] Gruppe, op. cit. II. 783; Preller, Griechische Mythologie, pp. 618 ff. (1872).
[264] Cp. Pausan. VIII. xxv. 1 ff.; Ovid, Metam. V. 106; Pliny, XVI. 33; and for the Charites see Gruppe, op. cit. I. 81, II. 1073, 1083, 1189, 1284; Lobeck, op. cit. II. 1085 ff.; Julii Pol. Onom. IV. 95. For the Thesmophoria see Frazer, GB, Spirits of the Corn ..., II. 16 ff.; Farnell, Cults ..., III. 85-93; and for the Thargelia, GB, The Scapegoat, pp. 254 ff.; Farnell, Cults ..., IV. 268 ff.
[265] E.g. in the cult of Ἄρτεμις Κορδάκα, see Lobeck, De myst. priv. II. 959; Farnell, Cults ..., II. 445; Pausan. VI. xxii. 1. The procession called φαλλοφορία was especially associated with Dionysos and Hermes, see Farnell in ERE, VI. 417 a.
[266] See Farnell in ERE, VI. 403 b; he says: “this privilege of ecstasy might be used for the practical purposes of vegetation-magic.”
[267] Mars was originally a god of vegetation; he appears subsequently as the god of war.
[268] See Aust, Die Religion der Römer, p. 171 (1899).
[269] A translation in full is given by Carter in ERE, II. 10 b, 11 a.
[270] See further on the whole subject Pauly-Wissowa, Realencycl. der klassischen Altertumswissenschaft, II. 1463 ff. (1896).
[271] See Marquardt, Römische Staatsverwaltung, III. 444 (1885).
[272] Cp. the name of the month in which the festival was held, February, which gets its name from februare “to purify.”
[273] March 19 was a special day as being the birthday of Minerva (Ovid, Fasti, III. 812; see Mommsen, Feste ..., p. 59).
[274] “... per urbem ire canentes carmina cum tripudiis solemnique saltatu,” Liv. I. 20. 4. See, further, Wissowa, op. cit. I. 482, who refers to Dion. Hal. II. 70. 2. Cp. de la Saussaye, op. cit. II. 441 ff.; and see Seneca, Epp. XV.; Quintilian, I. 2. 18.
[275] GB, The Scapegoat, p. 232.
[276] Frazer, ibid.; Marquardt, Römische Staatsverwaltung, III. 427 f. (1885); Aust, op. cit. p. 130; Cirilli, Les Prêtres Danseurs de Rome, pp. 97 ff. (1913); for Harvest Festivals generally among the Romans see Wissowa, Religion und Kultus der Römer, pp. 191 ff., for the Hilaria, pp. 321 ff. (1912); Roscher, Ausführliches Lexikon der griechischen und römischen Mythologie, s.v. Attis, I. 715 ff. (1884); for the Vinalia, Aust, op. cit. p. 173. Cp. Farnell, The Evolution of Religion, p. 145 (1905).
[277] See, for illustrations not mentioned here, Lilly Grove, op. cit. pp. 65-92.
[278] This is given by Frazer, GB, Spirits of the Corn ..., I. 95 f., from A. W. Nieuwenhuis, Quer durch Borneo, I. 167-169 (1904 ...).
[279] Frazer, op. cit. p. 107. See also Chalmers, Pioneering in New Guinea, pp. 323 ff. H. L. Roth, The Natives of Sarawak and British North Borneo, I. 262 (1896), says: “The Dyaks really seem to consider dancing as a part of divine service, attributing to it some mysterious and wholesome efficacy”;—they do not enquire why; it is taken for granted that it is so.
[280] Malay Magic, p. 462 (1900).
[281] Cp. Réville, Les Religions des peuples non-civilisés, p. 269, who tells of how the imitative magic dance develops into a specifically religious act.
[282] Op. cit. p. 464; see, further, pp. 465 ff., and also Skeat and Blagden, Pagan Races of the Malay Peninsula, I. 364 f., II. 119 ff., 126 ff., 137 with the illustration on p. 138; and for the negro Baris, whose country is situated on either bank of the White Nile, see Featherman, Social History of the Races of Mankind, I. 74 (1881).
[283] W. Schneider, Die Religion der Afrikanischen Naturvölker, pp. 52-58 (1891); Fritsch, Die Eingeborenen Süd-Afrika’s, p. 327 (1872).
[284] On initiation dances see Harrison, Themis, pp. 24 f.
[285] Bab. Talm. Rosh Ha-shanah 16 a, Mishnah, Sukkah, IV. 9; cp. Mishnah, Berakôth, V. 2; see also the curious story in Lucian, De Dea Syria, XIII.; and for numbers of examples of rain-charms see Frazer, GB, The Magic Art, I. 247-329.
[286] The Threshold of Religion, p. 76 (1909).
[287] ERE, X. 359 b.
[288] The root meaning of ʿanah is “to sing,” see Isa. xxvi. 2, Exod. xxxii. 18, Ps. cxix. 172; and cp. the cognate Arabic root ghanna; in neo-Hebrew it is often used of singing in chorus.
[289] A different interpretation of the passage is given by a few commentators, e.g. Briggs in the Intern. Crit. Com., but the natural meaning seems to be as above.
[290] We have referred to this in another connexion, see [p. 141]. It is probable that we have in this episode a combination of an historical fact and some form of the Adonis myth.
[291] Pausan. IV. xvi. 4. See, further, Hermann, Gottesdienstliche Alterthümer, §§ 24, 50.
[292] Reference is made in 1 Sam. xxi. 5, 2 Sam. xi. 11 to an act of self-control which was also part of the consecration for battle; but this, which is found among many other races, had its special reason and does not come into consideration here.
[293] GB, Spirits of the Corn ..., II. 145, where other examples are given.
[294] GB, Spirits of the Corn ..., I. 22.
[295] The possibility is not excluded that in all cases of animals being eaten in order to absorb their qualities, their sacredness may have been the real reason at one time in the history of the rite. When this reason was forgotten and its qualities became the sole reason for eating an animal, the extension of the idea in other ways would be natural.
[296] Religion of the Semites, p. 288.
[297] GB, Taboo and the Perils of the Soul, pp. 165 f. (1911); the account is taken from S. Müller, Reizen en Ondergoekingen in den Indischen Archipel., II. 252 (1857). For another example see Chalmers, op. cit. p. 182.
[298] C. G. Seligmann, The Melanesians of British New Guinea, p. 298 (1910), quoted by Frazer, Taboo and the Perils of the Soul, p. 168.
[299] Spencer and Gillen, The Native Tribes of Central Australia, pp. 493 f. (1899).
[300] De Flacourt, Histoire de la Grande Isle Madagascar, pp. 97 f. (1658), quoted by Frazer, GB, The Magic Art, I. 131 (1911).
[301] The Secret Tribal Societies of West Africa, p. 17, quoted by Frazer, op. cit. I. 132.
[302] Frazer, op. cit. I. 133 f.
[303] Uit het leven der Bevolking van Windessi, in the “Tijdschrift voor Indische Taal-Landen Volkenkunde,” XL. 157 f. (1898); GB, Taboo and the Perils of the Soul, pp. 169 f.
[304] E.g. in such cases as the May-pole dance, and the dances round the Midsummer fires.
[305] Robertson Smith, The Religion of the Semites, p. 455, where references to original authorities are given. See also Stade, Biblische Theologie des Alten Testaments, i. 148.
[306] GB, Taboo and the Perils of the Soul, p. 158; for further examples see pp. 161 ff., and The Magic Art, I. 125 ff. Conceivably the taboo on the persons left at home during the absence of the fighting men may have originally had something to do with the victory dance being performed by women alone.
[307] See the present writer’s Immortality and the Unseen World, chaps. VIII-X.
[308] E.g. Gen. xxiv. 49 ff., xxix. 27; Judg. xiv. 7; Isa. lxi. 10; Jer. ii. 32, vii. 34, xxv. 10; Ps. xlv. 10 ff.; Cant. iii. 6-11; cp. 3 Macc. iv. 8. In the New Testament we have more details, e.g. Matth. xxii. 2, xxv. 1 ff.; Lk. xii. 36; John ii. 1 ff.
[309] See König, Hebr. und Aram. Wörterbuch, p. 505, and cp. the Sept. τῇ Σουμανείτιδι (Cod. B).
[310] Kimĕhôlath hammaḥanaim. Cp. the Septuagint rendering: ὡς χοροὶ τῶν παρεμβολῶν.
[311] Curtiss, Primitive Semitic Religion To-day, p. 52, says, “The tenacity with which the Oriental mind, if left to itself, holds that which has always been, and turns to it as unerringly as the needle to the pole, has often been observed, and is our guaranty that we may find primitive religious conditions among people with whom, if we approach them in the right way, we may hold intercourse to-day.” This may certainly apply to the present instance.
[312] In the Zeitschrift für Ethnologie, pp. 287 ff. (1873).
[313] Cp. the reference to the king in Cant. i. 4.
[314] Mittel-Syrien und Damascus, p. 123 (1853).
[315] Arabia Deserta, II. 118 (1921).
[316] See Rothstein’s article, “Moslemische Hochzeitsgebräuche in Lifta bei Jerusalem,” in Dalman’s Palästinajahrbuch, 1910, pp. 102-123, especially 110-114; a photographic illustration of a sword-dance is given on p. 102; and Klein in the Zeitschrift des Deutschen Palästinischen Vereins, VI. 94 ff. (1883).
[317] “Its general unscientific nature has been demonstrated by Mr Fison and Dr Westermarck.... The theory, then, that mankind in general, or even a particular section of mankind, even in normal circumstances were accustomed to obtain their wives by capture from other tribes, may be regarded as exploded. There have been, of course, and still are, sporadic cases of capture of wives from hostile tribes or others, but such cannot prove a rule.” Crawley, The Mystic Rose: A Study of Primitive Marriage, p. 367 (1902).
[318] Op. cit. pp. 323 ff.
[319] For the reasons why these maleficent influences should be believed to be present on such occasions see Crawley’s work, chaps, XIII, XIV.
[320] Palestinischer Diwan, p. 254 (1901). For the custom among the Arabs of the Hedjaz see Featherman, op. cit. V. 402.
[321] Krauss, Talmudische Archäologie, II. 39 (1911).
[322] Bacher, Aggada der Palestinischen Amoraim, III. 36 (1897); JE, VIII. 341 f.
[323] Abrahams, Jewish Life in the Middle Ages, p. 193 (1896).
[324] Abrahams, op. cit. pp. 195 f.; cp. with this the rite in the ancient Indian ritual, in which the bride takes seven steps towards the bridegroom; at the seventh he seizes her by the foot, Winternitz, Das altindische Hochzeitsrituell, in “Denkschriften der Kaiserlichen Akademie der Wissenschaften,” XL. 51 (1892).
[325] Grunwald, in JE, VIII. 346 a, quoting from Chorny, Sefer ha-Massaʿot, p. 298.
[326] Abrahams, op. cit. p. 196. For marriage rites among Jews and Mohammedans in Palestine to-day see Baldensperger in the Quarterly Statement of the Pal. Exploration Fund, 1899, pp. 140 ff., 1900, pp. 181 ff., 1901, pp. 173 ff.
[327] Westermarck, Marriage Ceremonies in Morocco, p. 144 (1914).
[328] Skeat, Malay Magic, p. 388 (1910).
[329] On this, see further Crawley, op. cit. pp. 327 ff., 335 ff.
[330] Op. cit. p. 321.
[331] Op. cit. p. 344.
[332] Featherman, Social History of the Races of Mankind, V. 480 (1881).
[333] Westermarck, op. cit. p. 251.
[334] Winternitz, Das altindische Hochzeitsrituell, XL. 30.
[335] Skeat, Malay Magic, p. 374.
[336] Skeat, op. cit. p. 381.
[337] “For practical purposes, as is hardly necessary to premise, the complex fears of men and women are often subconscious, or are only expressed as a feeling of diffidence with regard to the novel proceedings, and also are not always focussed on the personality of either party with its inherent dangerous properties nor stimulated by conscious realisation of particular dangers.... We have, however, seen cases where the individual in marriage is consciously aware that it is his human partner who is to be feared” (Crawley, op. cit. p. 323).
[338] Skeat, op. cit. p. 377, and for other dances at weddings see pp. 388 f., 392.
[339] The History of Human Marriage, II. 584 (1921); see also Featherman, op. cit. I. 208.
[340] Frazer, GB, The Scapegoat, p. 171.
[341] Frazer, GB, The Spirits of the Corn and of the Wild, II. 255.
[342] Westermarck, Marriage Ceremonies in Morocco, p. 90.
[343] Westermarck, op. cit. p. 144.
[344] H. A. Metcalf’s translation, The Idylls and Epigrams of Theocritus ... (1905).
[345] The Mystic Rose, pp. 337 ff.
[346] For these, see the present writer’s book, Immortality and the Unseen World: a Study in Old Testament Religion, pp. 141 ff. (1921).
[347] Talmudische Archäologie, II. 67 f., 483 (1911); cp. also Thomson, The Land and the Book: Lebanon, Damascus, and beyond Jordan, pp. 401 ff. (1886).
[348] Crawley, in ERE, X. 358 a.
[349] The mystic number, seven, in connexion with the rite will not escape notice. The whole service will be found in Gaster’s Daily and Occasional Prayers, vol. I. (1901). The supplications, though not in precisely the same form in which they now appear, are known to go back to pre-Christian times; the antiquity of the ritual by which they are accompanied, especially when its nature is considered, will obviously be at least as great, let alone the long history behind it.
[350] Sacred Books of the East, XI. 129 (1879-1910).
[351] In ERE, III. 658 b.
[352] Hartland, in ERE, IV. 426 b.
[353] Walse, in ERE, IV. 453 b.
[354] Joyce, Social History of Ancient Ireland, I. 301 (1903).
[355] Alois Musil, Arabia Petraea, III. 203 (1908).
[356] For illustrations of this kind see, e.g., Rosellini, Les Monuments de l’Égypte et de la Nubie, Pl. CXIV. fig. 2, Pl. CXVI. fig. 6 (1831); Lepsius, Denkmäler aus Aegypten und Aethiopien, Div. II, Pls. 52, 53 (1849); Perrot et Chipiez, Histoire de l’art dans l’antiquité: l’Égypte, p. 701 (1882).
[357] In ERE, V. 238 a.
[358] Erman, Aegypten ..., I. 336.
[359] Erman, op. cit. I. 338, II. 434.
[360] Reported in the Times, 29th June, 1922.
[361] Cp. Herodotus, II. 85.
[362] An Account of the Manners and Customs of the Modern Egyptians, II. 272 (1871).
[363] Op. cit. pp. 344, 408 f., 452.
[364] Among the Romans, during the earliest periods, funerals always took place at night; for the evidence see Marquardt, Das Privatleben der Römer, pp. 343 f. (1886).
[365] As to funeral games see Daremberg et Saglio, Dictionnaire des antiquités Greques et Romaines, II. 1376 (1896 ...): “La présence de nombreux chars sur les vases peints du Dipylon fait croire qu’on continua à célébrer des jeux funèbres en l’honneur du mort, et cet usage persista longtemps encore, comme semble l’indiquer une peinture où un char de course est représenté à côté d’une stèle qu’on achève de décorer.” Cp. Rohde, Psyche ..., I. 224 f. As Hartland points out (ERE, IV. 437 a), “funeral games, familiar to us in classical literature, are of very wide distribution. They cannot be separated from dances, for there is no hard and fast line between the two.”
[366] See also Rohde, Psyche ..., I. 221.
[367] In Dionys. VII. 72 there is a description of such a procession in which troops danced in the dress of Sileni and Satyrs. Suet. Caes. 84 (Marquardt, Das Privatleben der Römer, pp. 352 f.).
[368] Crawley, in ERE, X. 356 a.
[369] Antike Gesichtshelme und Sepulcralmasken, p. 4 (1878), referred to by Marquardt, Privatleben der Römer, p. 241, and see further, pp. 353 ff.
[370] Showerman in ERE, IV. 505 b, 507 b. Cp. Daremberg et Saglio, op. cit. s.v. Funus.
[371] Op. cit. II. 32.
[372] See the present writer’s Immortality and the Unseen World, pp. 9, 21 f.
[373] I.e. “sacred,” the first month of the Musulman year.
[374] Jaʿfar Sharif, Islam in India, or the Qānūn-i-Islam: The Customs of the Musulmans of India, translated by G. A. Herklots, pp. 161-174 (1921).
[375] Frazer, GB, The Magic Art, II. 183.
[376] J. M. Brown, Maori and Polynesian, p. 203. “Funeral dances and death-bed dances are a world-wide custom. We hear of them in Patagonia, in Abyssinia, in North America, in the East Indian isles and in the Highlands of Scotland; we read about them in ancient Egypt, and we can see them to-day in Spain, in Ireland, and in the centre of France,” Lilly Grove, op. cit. p. 4.
[377] ERE, IV. 434 b.
[378] Seligmann, The Melanesians of British New Guinea, pp. 358 ff., 716 (1910).
[379] Frazer, The Belief in Immortality, I. 200 (1913).
[380] Frazer, op. cit. I. 399.
[381] The Indian Tribes of Guiana, pp. 154 f. (1868).
[382] Schoolcraft, op. cit. I. 198, 234.
[383] Featherman, Social History of the Races of Mankind, I. 413 (1881).
[384] Baldwin Spencer, The Native Tribes of the Northern Territory of Australia, pp. 234 ff. (1914).
[385] Frazer, op. cit. I. 293 f.
[386] Cambridge Anthropological Expedition to the Torres Straits, V. 256.
[387] Die Religion in Geschichte und Gegenwart, V. 1070.
[388] Nelson, The Eskimo about Bering Strait, Eighteenth Annual Report of the Bureau of Ethnology, Pt. I. 363 (1899).
[389] Frazer, GB, Taboo and the Perils of the Soul, p. 166.
[390] Spencer and Gillen, The Native Tribes of Central Australia, pp. 505 ff. (1899).
[391] Lumholtz, Unknown Mexico, I. pp. 384 ff. (1903).
[392] ERE, IV. 481 a.
[393] ERE, IV. 416 b.
[394] See on this the present writer’s Immortality and the Unseen World, p. 180.