[192.1] Rev. J. H. Weeks, J. A. I., xxxix. 134, reproduced in the same author’s Congo Cannibals, 176.
[194.1] Plutarch, De Iside. Wiedemann (213) suggests that the Greeks misunderstood the myth. But the text of the hymn which he quotes appears to prove the accuracy of Plutarch’s interpretation. This is in effect the view taken by Dr Wallis Budge (Gods, i. 487). Harpocrates (Heru-p-khart) is Horus the younger.
[195.1] De Groot, Rel. Syst., iv. 429, 421, 342; Giles, ii. 276.
[196.1] Dalton, 232.
[197.1] N. Ind. N. and Q., iii. 97, par. 205.
[197.2] Jülg, 96 (Story No. 9). Compare children’s tales from various parts of India, where the hero or heroine’s life is dependent on a necklace which is stolen. The owner of the necklace dies when it is worn by the thief, and revives when it is taken off. The birth of a child follows visits by the other spouse. By the child’s help the necklace is recovered, and permanent life is thus restored to the half-dead, half-living hero or heroine (Frere, 230 (Story No. 20); Day, 1 (Story No. 1); Steel and Temple, 85).
[197.3] Kruijt, 398, 509; cf. 230.
[198.1] Petitot, 262.
[199.1] Von Wlislocki, Volksdicht., 283.
[199.2] Maurer, 300 (cf. 192). A Protestant version is given, Lehmann-Filhés, i. 132.