[471] Ibid. p. 72.
[472] For the most illustrious and at the same time most lucid statement of this analogy see the remarks of Milton in the preface to Samson Agonistes.
[473] Cf. the curious instances and interpretations in Brière, Essai sur le symbolisme, pp. 38-41.
[474] For dramatic elements in the ceremonies of rain-making, see Frazer, The Golden Bough, i. pp. 13-18, 20; Bérenger-Féraud, Superstitions et survivances, i. chap. viii.; iii. pp. 177-207; Grimm, Teutonic Mythology, pp. 593-595 (vol. ii.); Lang, Myth, Ritual, and Religion, i. pp. 97, 98; ii. p. 78. Further instances in Roth, N. W. C. Queensland, pp. 167, 168; Woods, Native Tribes, pp. 276-278 (Gason, “Dieyerie Tribe”); Williams, Fiji, p. 194; Dalton, Ethnology of Bengal, p. 261 (Oraons); Skeat, Malay Magic, p. 108; Weston in Journ. Anthr. Inst. xxvi. p. 30 (Highlands of Central Japan); Stevenson in Rep. Bur. Ethn. 1889-90, pp. 80, 94, 110, 111, 115, 116 (The Sia); Ralston, Songs of the Russian People, pp. 227, 228; Bonghi, Römische Feste, p. 181. Equally interesting is the curious kind of negative magic that is practised by the Javanese “rain preventers.” See Glimpses of the Eastern Archipelago, pp. 68-70 (J. Kreemer, “Rain Preventers”).
[475] Frazer, The Golden Bough, i. pp. 22, 23; Grove, Dancing, p. 85; Ralston, Songs of the Russian People, pp. 186-188, 243 sq.
[476] Grimm, Teutonic Mythology, pp. 764-772 (vol. ii.); Ralston, l.c. pp. 210, 244-246; Zacher, “Kampf des Sommers und Winters,” in Globus, xxxi. pp. 266-269, 284-286.
[477] Bérenger-Féraud, l.c. v. pp. 177-266; Hartland, The Legend of Perseus, i. pp. 173, 174; Soldi, La langue sacrée, p. 317 (France); Powers, Tribes of California, p. 169 (The Senel).
[478] Selenka, Sonnige Welten, pp. 429-431 (Sinhalese); Fraser, Aborigines of New South Wales, p. 65.
[479] That the priests who in dance and drama impersonate a god are considered—and perhaps also consider themselves—as embodiments of this god is a view the probability of which is borne out by many details of religious ritualism. If definite proofs are wanted we need only refer to the express statements of the Zuñi Indians as related by Mrs. Stevenson, Rep. Bur. Ethn. 1889-90, p. 116 (Stevenson, “The Sia”); 1883-84, p. 549 (Stevenson, “Religious Life of the Zuñi Child”).
[480] Fairer, Primitive Manners and Customs, pp. 65, 66. This view may of course also be applied to the interpretation of “pictorial prayers,” such as e.g. the wonderful sand-mosaics of the Pueblo Indians.