[1338] J. Biddulph, Tribes of the Hindoo Koosh, p. 97.
[1339] Lucian, Bis accus. 1; J. Tzetzes, Schol. on Lycophron, 6; Plutarch, De E apud Delphos, 2; id., De Pythiae oraculis, 6.
[1340] Plutarch, Quaestiones Romanae, 112.
[1341] Rev. J. Roscoe, “Further Notes on the Manners and Customs of the Baganda,” Journal of the Anthropological Institute, xxxii. (1902) p. 42.
[1342] C. Lekkerkerker, “Enkele opmerkingen over sporen van Shamanisme bij Madoereezen en Javanen,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xlv. (1902) pp. 282–284.
[1343] H. Vambery, Das Türkenvolk (Leipsic, 1885), p. 158.
[1344] Plutarch, De defect. oracul. 46, 49, 51. The Greeks themselves seem commonly to have interpreted the shaking or nodding of the victim’s head as a token that the animal consented to be sacrificed. See Plutarch, Quaest. conviv. viii. 8. 7; Scholiast on Aristophanes, Peace, 960; Scholiast on Apollonius Rhodius, Argon. i. 425; and this explanation has been adopted by modern interpreters. See A. Willems, Notes sur la Paix d’Aristophane (Brussels, 1899), pp. 30–33; E. Monseur, in Bulletin de Folklore, 1903, pp. 216–229. But this interpretation can hardly be extended to the case of the Delphic victim which was expected to shake all over. The theory of possession applies equally to that and to the other cases, and is therefore preferable. The theory of consent may have been invented when the older view had ceased to be held and was forgotten.
[1345] D. Chwolsohn, Die Ssabier und der Ssabismus, ii. 37; Lettres édifiantes et curieuses, xvi. 230 sq.; E. T. Atkinson, The Himalayan Districts of the North-Western Provinces of India, ii. (Allahabad, 1884) p. 827; Panjab Notes and Queries, iii. p. 171, § 721; North Indian Notes and Queries, i. p. 3, § 4; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 263; Indian Antiquary, xxviii. (1899) p. 161; Journal of the Anthropological Society of Bombay, i. 103; S. Mateer, The Land of Charity, p. 216; id., Native Life in Travancore, p. 94; E. T. Thurston, Castes and Tribes of Southern India, iii. 466, 469; Sir A. C. Lyall, Asiatic Studies, First Series (London, 1899), p. 19; J. Biddulph, Tribes of the Hindoo Koosh, p. 131; P. S. Pallas, Reisen in verschiedenen Provinzen des russischen Reiches, i. 91; H. Vambery, Das Türkenvolk, p. 485; Erman, Archiv für wissenschaftliche Kunde von Russland, i. 377; “Über die Religion der heidnischen Tscheremissen im Gouvernement Kasan,” Zeitschrift für allgemeine Erdkunde, N.F. iii. (1857) p. 153; Globus, lxvii. (1895) p. 366. When the Rao of Kachh sacrifices a buffalo, water is sprinkled between its horns; if it shakes its head, it is unsuitable; if it nods its head, it is sacrificed (Panjab Notes and Queries, i. p. 120, § 911). This is probably a modern misinterpretation of the old custom.
[1346] Sir George Scott Robertson, The Kafirs of the Hindu Kush (London, 1896), p. 423.
[1347] J. Moura, Le Royaume du Cambodge (Paris, 1883), i. 177 sq. The practice in Tonquin is similar, except that there the person possessed seems only to give oracles. See Annales de l’Association de la Propagation de la Foi, iv. (1830) pp. 331 sq.