[123.1] M. Dragomanov in Compte Rendu du Congrès, 46.
[124.1] ii. Tuti-Nameh, 85. With these stories may be compared a Transylvanian Gipsy saga concerning the origin of the Ashani tribe. Ashani, the eponymous mother of the tribe, was the child of a man to whom a supernatural being appeared in a dream riding on the man’s own cow, and commanded him to slay the cow, burn its flesh and let his wife eat of the ashes. He was then to sleep with her upon the cowhide. Compliance with this command was followed by Ashani’s birth. Von Wlislocki, Volksdicht., 184.
[124.2] ii. Gonzenbach, 165; Crane, 208.
[124.3] Von Wlislocki, Volksdicht., 183. See also his Volksgl. Zig., 14. On the Keshalyi’s hair, see post, p. 155.
[125.1] Dennys, 135, citing the China Review.
[125.2] i. Leg. Panjâb, 139, 142.
[125.3] Liebrecht in a note to Gerv. Tilb., 69. Jonas Hanway refers to a Mohammedan belief that the Virgin Mary conceived Our Lord by the smell of a rose. i. Hanway, 179. I have not been successful in tracing his authority.
[125.4] Arnobius, Adv. Gentes, v. 5; Pausanias, vii. 17.
[126.1] iii. Bancroft, 296, quoting Torquemada; Müller, Amer. Urrel., 601. The account given by Dr. Brinton makes Coatlicue a virgin and the ball of feathers merely “some white plumes.” Amer. Hero-Myths, 77. It does not appear on what authority this account rests. I feel sure, however, that it has not been given without reason. The round shield borne by the god in his usual representations was studded with white pellets of feathers. Zelia Nuttall, in v. Internat. Archiv., 39.
[127.1] Featherman, Papuo-Mel., 43.