LITMIR.BIZ

211

A. B. Cook, “The European Sky-god,” Folklore, xv. (1904) p. 413.

212

Ovid, Metam. i. 448 sqq.

213

Clement of Alexandria, Protrept. i. I, p. 2, and ii. 34, p. 29, ed. Potter; Aristotle, Peplos, Frag. (Fragmenta historicorum Graecorum, ii. p. 189, No. 282, ed. C. Müller); John of Antioch, Frag. i. 20 (Frag. histor. Graec. iv. p. 539, ed. C. Müller); Jamblichus, De Pythagor. vit. x. 52; Schol. on Pindar, Pyth. Argum. p. 298, ed. Boeckh; Ovid, Metam. i. 445 sqq.; Hyginus, Fabulae, 140.

214

Schol. on Pindar, l. c.; Censorinus, De die natali, 18. 6; compare Eustathius on Homer, Od. iii. 267, p. 1466. 29.

215

Plutarch, De defectu oraculorum, 3, compared with id. 15; Aug. Mommsen, Delphika, pp. 211, 214; Th. Schreiber, Apollon Pythoktonos (Leipsic, 1879), pp. 32 sqq.

216

Aelian, Var. hist. iii. I; Schol. on Pindar, l. c.

217

On the original identity of the festivals see Th. Schreiber, Apollon Pythoktonus, pp. 37 sq.; A. B. Cook, in Folklore, xv. (1904) pp. 404 sq.

218

The inference was drawn by Mr. A. B. Cook, whom I follow. See his article, “The European Sky-god,” Folk-lore, xv. (1904) pp. 412 sqq.

219

See The Magic Art and the Evolution of Kings, vol. i. p. 8.

220

Aelian, Var. hist. iii. 1; Schol. on Pindar, Pyth. Argum. p. 298, ed. Boeckh.

221

A. B. Cook, “The European Sky-god,” Folk-lore, xv. (1904) pp. 423 sq.

222

Pausanias, ix. 3. 4. See The Magic Art and the Evolution of Kings, vol. ii. p. 140.

223

A. B. Cook, “The European Sky-god,” Folk-lore, xv. (1904) pp. 402 sqq.

224

Plato, Republic, viii. p. 565 d e; Polybius, vii. 13; Pliny, Nat. hist. viii. 81; Varro, cited by Augustine, De civitate Dei, xviii. 17; Pausanias, vi. 8. 2, viii. 2. 3-6.

225

Mary H. Kingsley, Travels in West Africa, pp. 536-543; T. J. Alldridge, The Sherbro and its Hinterland (London, 1901), pp. 153-159; compare R. H. Nassau, Fetichism in West Africa (London, 1904), pp. 200-203.

226

T. J. Alldridge, op. cit. p. 154.

227

A. Bastian, Die deutsche Expedition an der Loango-Küste, ii. 248.

228

Apollodorus, iii. 5. 4; Strabo, vii. 7. 8, p. 326; Ovid, Metam. iv. 563-603; Hyginus, Fabulae, 6; Nicander, Theriaca, 607 sqq.

229

A. van Gennep, Tabou et totémisme à Madagascar (Paris, 1904), p. 326.

230

Dercylus, quoted by a scholiast on Euripides, Phoenissae, 7; Fragmenta historicorum Graecorum, ed. C. Müller, iv. 387. The writer rationalises the legend by representing the dragon as a Theban man of that name whom Cadmus slew. On the theory here suggested this Euhemeristic version of the story is substantially right.

231

See The Magic Art and the Evolution of Kings, ii. 268 sqq.

232

David Leslie, Among the Zulus and Amatongas, Second Edition (Edinburgh, 1875), p. 213. Compare H. Callaway, The Religious System of the Amazulu, Part II., pp. 196, 211.

233

See Adonis, Attis, Osiris, Second Edition, pp. 73 sqq.

234

D. Livingstone, Missionary Travels and Researches in South Africa, p. 615; Miss A. Werner, The Natives of British Central Africa (London, 1906), p. 64; L. Decle, Three Years in Savage Africa (London, 1898), p. 74; J. Roscoe, “The Bahima,” Journal of the Anthropological Institute, xxxvii. (1907) pp. 101 sq.; Major J. A. Meldon, “Notes on the Bahima,” Journal of the African Society, No. 22 (January, 1907), pp. 151-153; J. A. Chisholm, “Notes on the Manners and Customs of the Winamwanga and Wiwa,” Journal of the African Society, No. 36 (July, 1910), pp. 374, 375; P. Alois Hamberger, in Anthropos, v. (1910) p. 802.

235

W. W. Skeat and C. O. Blagden, Pagan Races of the Malay Peninsula (London, 1906), ii. 194, 197, 221, 227, 305.

236

A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, pp. 74 sq.

237

This I learned from Professor F. von Luschan in the Anthropological Museum at Berlin.

238

M. Delafosse, in La Nature, No. 1086 (March 24th, 1894), pp. 262-266; J. G. Frazer, “Statues of Three Kings of Dahomey,” Man, viii. (1908) pp. 130-132. King Behanzin, surnamed the Shark, is doubtless the King of Dahomey referred to by Professor von Luschan (see the preceding note).

239

The statue was pointed out to me and explained by Professor F. von Luschan.

240

A. B. Ellis, The Tshi-speaking Peoples of the Gold Coast, pp. 205 sq.

241

2 Kings xviii. 4.

242

W. Robertson Smith, “Animal Worship and Animal Tribes,” Journal of Philology, ix. (1880) pp. 99 sq. Professor T. K. Cheyne prefers to suppose that the brazen serpent and the brazen “sea” in the temple at Jerusalem were borrowed from Babylon and represented the great dragon, the impersonation of the primaeval watery chaos. See Encyclopaedia Biblica, s. v. “Nehushtan,” vol. i. coll. 3387. The two views are perhaps not wholly irreconcilable. See below, pp. 111 sq.

243

Herodotus, viii. 41; Plutarch, Themistocles, 10; Aristophanes, Lysistrata, 758 sq., with the Scholium; Philostratus, Imagines, ii. 17. 6. Some said that there were two serpents ,Hesychius and Photius, Lexicon, s. v. οἰκουρὸν ὄφιν. For the identity of the serpent with Erichthonius, see Pausanias, i. 24. 7; Hyginus, Astronomica, ii. 13; Tertullian, De spectaculis, 9; compare Philostratus, Vit. Apoll. vii. 24; and for the identity of Erichthonius and Erechtheus, see Schol. on Homer, Iliad, ii. 547; Etymologicum magnum, p. 371, s. v. Ἐρεχθεύς. According to some, the upper part of Erichthonius was human and the lower part or only the feet serpentine. See Hyginus, Fabulae, 166; id., Astronomica, ii. 13; Schol. on Plato, Timaeus,

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