[111] Granger, Worship of the Romans, p. 277.
[112] Howitt, in Jour. Anthrop. Inst., xiii., p. 192.
[113] James Adair, Hist. of the North Am. Indians, p. 54.
[114] Prof. Sayce in Hibbert Lectures, p. 305.
[115] Sahagun, Historia de Nueva España, lib. i., passim; Popol Vuh, cap. i.; Stoll, Ethnographie der Rep. Guatemala, p. 118.
[116] Gill, Myths and Songs of the South Pacific, p. 6.
[117] Comp. W. Robertson Smith, Religion of the Semites, p. 41.
[118] Select Works of St. Ephrem, p. 122. (Trans. by the Rev. J. B. Morris.) The name of Jesus was regarded by the early church as magical in itself. Arnobius says of him, “whose Name, when heard, puts to flight evil spirits, imposes silence on soothsayers, prevents men from consulting the augurs, and frustrates the efforts of magicians.”—Adversus Gentes, lib. i., cap. 46.
[119] See Stoll, Suggestion und Hypnotismus, p. 14, seq.
[120] The pĕtara of the Borneans is at times used as a personal name of the chief divine being, at others in the vague sense of “duty” or “supernatural.” Ling Roth, Natives of Sarawak, vol. i., 179. Analogous instances have already been mentioned.