72.3 Herod., 4, 33.
73.1 Cf. the prayer to Ninlil or Belit (a parallel form to Ischtar) of Asarhaddon, “may the lips of Nin-lil, the Mother of the Great God, utter daily a gracious word before Aschur for the King of Assyria” (Jastrow, op. cit. p. 525). Mary was chiefly worshipped in the same way as an intercessor.
73.2 For the identity of Father and Son in the later Mithraic cult-dogma, vide Dieterich, Eine Mithras-Liturgie, p. 68: for the Trinitarian idea in Mithraism, vide Cumont, Die Mysterien von Mithra (deutsche Ausgabe), pp. 96, 145: Mr Cook endeavours to trace it in the old Pelasgian cult of Zeus, Class. Rev. 1903, 1904: vide Hell. Journ., 1901, p. 139, for Trinitarian symbolism in Carthaginian worship. (Note a certain mystic sanctity attached to the triad in later Greek philosophy, e.g. in Porphyry, Serv., Verg., Ecl., 5, 66: Io. Lydus, de Mens., 2, 19.)
74.1 Sacred Books of the East, vol. xxxi. pt. iii. p. 278.
75.1 Vide Cults of the Greek States, vol. i. p. 306.
LECTURE III NOTES
91.1 De Mysteriis, 5, 23.
97.1 Sacred Books of the East, vol. iv., Zend-Avesta, pt. i. pp. 58-59.
99.1 E.g. onions, pease-soup, cheese: I-Tsing, Records of the Buddhist Religion, p. 138, “onions have a foul smell and are impure”: cf. list of impure substances in ritual inscription of Rhodes, C.I.G. Ins. Mar. Æg. i. No. 789.
99.2 Sacred Books of the East, Zend-Avesta, pt. i. p. 105.
101.1 C.I.A., 3, 73.
101.2 The purifying power that ashes possess in certain ritual may be derivative from fire.
103.1 Op. cit., pt. i. p. 120.
104.1 E.g. op. cit., pp. 201, 204.
105.1 E.g. Porphyry in Euseb., Præp. Evang., 4, 22.
106.1 Steinmetz, Die Entwickelung der Strafe, vol. ii. p. 355.
106.2 Cf. “Ye shall be holy, for I am holy,” Lev. xi. 44; Deuteron. xxiii. 12.
107.1 Jastrow, op. cit., p. 500.
108.1 Germania, c. 40.
108.2 Golther, op. cit. p. 570.
108.3 Golther, op. cit. p. 607.
112.1 Casalis, Les Bassoutos, p. 269: among the Zulus, sin and dirt are spoken of as the same,—“You have dirt, you are dirty” = “You have done wrong,” Leslie, Among the Zulus, p. 170. (These and other references to the evidence from savage society I owe to the kindness of my friend Mr R. Marett.)
113.1 P. 301.
114.1 Andoc., De Myst., 110.
115.1 Op. cit., p. 102.
116.1 The same kind of ceremonious logic inspires the practice of the Damaras, who, when making peace with an alien tribe, go into a river with their foes and throw water into their faces to wash away enmity.—Sir J. E. Alexander, Expedition and Discoveries, vol. ii. p. 171.
117.1 Veniaminoff ap. Petroff, Alaska, p. 158.
117.2 Molina, Fables and Rites of the Yncas (Hakluyt Society), p. 22.
118.1 Lev. xvii.
118.2 2, 39.
119.1 The cathartic process of transference applied to plague as well as actual sin, e.g. Aristotle, Frag., 454, transference of disease into a raven.
119.2 Serv., Æn. 3, 57.
120.1 In modern India a criminal and his wife sometimes undertake to transfer into their own persons the sins of the Rajah and the Rani: Anthrop. Journ., 1901, p. 302.
120.2 Vide chapter on Apollo Ritual, Cults, vol. iv.
121.1 Cf. Blood-purification in Vedic ritual, Hillebrandt, Vedische Opfer und Zauber, p. 179 (evil spirits driven away by a reed dipped in blood of the sacrifice, p. 176): in the Lupercalia at Rome the foreheads of youths were smeared with the blood of the sacrificed goat and dog and then wiped with wool dipped in milk, probably a piacular ceremony; vide W. Fowler, The Roman Festivals, p. 311.
121.2 Cf. Apollon. Rhod., 4, 478, for pig’s blood in purification from murder.
122.1 Numbers c. 19.
124.1 Levit. xvi. 2.
125.1 Numbers xxxi. 19.
125.2 Numbers xxxv.
125.3 Numbers xxxv. 25.
126.1 Deuteron. xxi.
127.1 Sacred Books of the East, vol. iv. part i. p. 81.
128.1 Sacred Books of the East, vol. iv. part i. p. 204.
128.2 Ib. p. 88.
128.3 Ib. p. 136.
129.1 Sacred Books of the East, vol. iv. p. 28.
130.1 Sacred Books of the East, vol. iv. p. 56; cf. p. 141.
130.2 The virtue of chastity is religious rather than ethical; the courtesan is reprobated because she mingles the seed of believers and unbelievers alike, ib. p. 205. Yet the Zarathustrian system escaped the extravagant exaltation of mere virginity that is found in early Christian literature: “the man who has a wife is far above him who lives in continence” (Fargard, iv.-iii. b, p. 46).
131.1 Sacred Books, vol. iv. p. 216.
131.2 Ib. p. 216.
132.1 Sacred Books, vol. iv. p. 87.
135.1 Livy, 40, 6, 1-3: the whole host was led between the severed limbs of a dog.
135.2 Herod., 8, 27.
136.1 Plutarch, Quæst. Græc., 24.
136.2 Stobæus, Florileg. Meineke, vol. ii. p. 184.
137.1 Mullach, Frag. Philos., Adespota.
137.2 Anth. Pal., 14, 71.
137.3 Ib. No. 74.
138.1 Wilamowitz, Isyllos, 6; Anth. Pal., Adespota, ccxxxiii. b: cf. inscription from Astypalaia in Collitz, Dialect-Inschriften, No. 3472.
138.2 C.I.G. Ins. Mar. Æg. 1, 789.
139.1 In Neæram, § 85.
139.2 Clem. Alex., Strom., 619, Pott.
140.1 I believe that the trial scene on the shield of Achilles, rightly interpreted, implies that the community are beginning to decide whether the avenger shall accept the were-gilt or not.
142.1 Die Entwickelung der Strafe, vol. ii. p. 347.
143.1 An example is given by Steinmetz, op. cit. ii. p. 336, of the punishment of incest among the Pasemaher: the guilty pair were buried alive with a hollow pipe reaching from their mouths to the top of the earth: if they survived seven days of this agony their lives were spared: no explanation is offered, but it is not improbable that the law is inspired by the idea that the earth could absorb their impurity.
144.1 Sacred Books, vol. iv. p. 169 (pt. i.).
145.1 Vide Cults of the Greek States, vol. i. pp. 66-69: Steinmetz, op. cit., vol. ii. p. 345, discusses a record concerning the Ossetes, who live habitually in the system of the blood-feud, to the effect that a person guilty of parricide was surrounded and burnt in his house by the whole people, and he suggests that this may be the first example among them of a State cognisance of murder.
147.1 Antiphon, Or. 6, p. 764: cf. Eurip., Hecuba, pp. 291-292.
148.1 Demosthenes, c. Aristocrat., pp. 643-644.
148.2 Antiphon, p. 686.
149.1 Plato, Laws, 873 A-B: Demosth., c. Euerg., p. 1160.
149.2 P. 749; cf. 764.
149.3 Laws, pp. 854, 865.
149.4 Demosthenes, c. Aristocrat., p. 643.
149.5 Antiphon, p. 709.
150.1 Demosthenes, op. cit., p. 645: cf. the account in Pausanias, 5, 27, 10, of the purification by the Eleans at Olympia of the bronze ox which had caused the death of a boy.
151.1 Drako appears to have systematised it, but it may have existed as custom-law before his period.
151.2 Paus., 1, 19, 1; 1, 28, 10: Plut., vit. Thes., 12, 18: Demosth., c. Aristocrat., 74.
152.1 We note the legend that purification was refused to Ixion, and the express statement that no one would purify King Pausanias from his brutal crime against the Olynthian maiden.
152.2 The procedure by ordeal, prevalent in the ancient world and common among contemporary savages, is probably derived from an animistic conception of purity: the primitive theory appears to be that, if the person is innocent, the pure spirit within him makes his body able to resist the trial, and is not dependent upon any idea of a higher god of righteousness. The ordeal procedure is very common in African society: Post, Afrikanisch. Jurisprud., 2, p. 110.
154.1 E.g. the Eleusinian, Mithraic, and Phrygian Mysteries: for examples of it in savage initiation rites, see Annual Report Smithsonian Institute, 1899-1900, p. 435.
157.1 Sahagun, Jourdanet, pp. xxxix. and 455.
157.3 Vide Archiv für Religionswissenschaft, 1904, pp. 401-409.
158.1 Duchesne, Origines du culte Chrétien, transl. by M’Clure, p. 296.
159.1 Sahagun, op. cit., pp. 340-341.
159.2 Vide Herzog, Real-Encyclop., s.v. Beichte.
160.1 King, Babylonian Religion, p. 212.
160.2 Vide Von der Goltz, Das Gebet, p. 297: Cabrol, Prière Antique, p. 316: the aspersion with holy water in the present Roman ritual does not seem to have been obligatory in the early period: vide Duchesne, Origines, p. 404, Engl. transl.
LECTURE IV NOTES
164.1 An interesting and original contribution to the solution of the question will be found in a recent paper by Mr R. Marett in Folk-Lore, 1904, “From Spell to Prayer.”
166.1 Vide A. Lang, The Making of Religion.
167.1 Vide Anthropolog. Journ., 1904, p. 165.
169.1 R. Marett, op. cit., p. 145.
170.1 Man, 1902, p. 104.
170.2 Frazer, Golden Bough(2) iii. 83.
170.3 Plutarch, 693 F.
170.4 At the Anthesteria, Photius, s.v. θύραζε κῆρες: Hesych., s.v.
171.1 Frazer, op. cit., iii. 98: vide Marett, op. cit., p. 163.
171.2 Primitive Culture, vol. ii. (concluding chapter).
175.1 Marett, op. cit., p. 152.
176.1 Tylor, op. cit., ii. p. 334.
176.2 Frazer, Golden Bough,(2) vol. ii. p. 212.
177.1 Annual Report of Smithsonian Institute, “Study of Sioux Cults, by Dorsey,” 1899-1900, p. 381, etc.
178.1 Peabody Museum Reports, vol. iii. p. 276, etc.
178.2 Annual Report Smithsonian Institute, 1899-1900, pp. 420-421.
178.3 Tylor, op. cit., ii. p. 331.
178.4 Folk-Lore, 1904, p. 168: Toda Prayer, W. H. R. Rivers.
179.1 Published by Carl Sapper in Nördliches Mittel-Amerika, vide Archiv für vergl. Relig. Wiss., 1904, p. 468.
180.1 Budge, Egyptian Magic, p. 49.
180.2 Jastrow, Religion Babyloniens Assyriens, p. 490: cf. the formula in the prayer of one of the early kings to the goddess Ga-túm-dug: “I have no mother—Thou art my mother: I have no father—Thou art my father,” Jastrow, p. 395.
180.3 Sacred Books, vol. xlvi. p. 23.
181.1 Vol. I.
183.1 Tylor, Prim. Cult., ii. p. 333.
183.2 Tylor, op. cit., ii. p. 335.
183.3 I have only space to make a summary reference here to the very noteworthy collection of Peruvian prayers preserved by De Molina, Fables and Rites of the Yncas, p. 28, etc., 38, 56: they have all the character of pure prayer, and occasionally reach a high spiritual level: the only appearance of magic is in the sacrifice that accompanies the singular petition “that the Creator and the sun may remain ever young.”
184.1 Vide also Andrian in Deutsch. Gesellsch. Anthropol., xxvii., 1896, p. 109.
185.1 Serv., Æn., 2, 351.
185.2 Fr. 781, Phaethon.
185.3 Vedic Hymns (Sacred Books, etc.), pt. ii. p. 378.
187.1 l. 160: cf. Plat. Crat., 400 E., “It is our custom in our prayers to call the gods by whatsoever name they most rejoice to be called by.”
187.2 Vedic Hymns, pt. ii., pp. 281, 372.
188.1 Budge, op. cit., p. 161.
188.2 Budge, op. cit., pp. 137-141.
188.3 Vide examples quoted by Ausfeld, De Græcorum Precationibus, p. 519.
189.1 Ps. 54, 31.
189.2 c. 23, v. 21.
189.3 Joseph, De bell. Jud., 2, 8.
189.4 Acts 8, 16; 19, 5.
190.1 Von der Goltz, Das Gebet, p. 353.
191.1 Hymns of the Atharva-Veda (Sacred Books, etc., xlii. p. 167).
191.2 Vedic Hymns, pt. ii. p. 391.
192.1 Cf. a formula in an Egyptian papyrus published by Kenyon (122, v. 13), “I know thee, Hermes, who thou art and whence thou art and what city is the city of Hermes”: quoted by Ausfeld, op. cit. p. 524, n. 1.
193.1 The “Merseburg charm,” old High German tenth-century MS.: cf. R. Chambers, Fireside Stories, Edinburgh, 1842. My attention was called to the great antiquity of this Norse charm by Prof. Napier, to whose kindness I owe these references.
193.2 Sacred Books, xlii. p. 20.
194.1 Golther, op. cit., pp. 647-648.
194.2 In a pre-Conquest Cotton MS. in the British Museum, vide Grein’s Bibliothek der ängelsächsischen Poesie: ed. Mülcker, vol. i. p. 316.
195.1 Livy, 22, 10.
196.1 De Re Rustica, 139, 141: Wordsworth, Fragments and Specimens of Early Latin, p. 335.
196.2 Clemens, Strom., p. 754, Pott.
197.1 Eumen., 332.
198.1 Dittenberger, Sylloge(2), vol. iii. 816.
198.2 Post, Afrikanisch. Jurisprud., 2, p. 128.
199.1 Paus., 10, 12, 10.
200.1 πλεῖστον οὖλον ἵει, ἴουλον ἵει, Athenæ., 618 E.
200.2 The song sung by the children, probably an old weather-spell, called φιληλίας, with the refrain, ἔξεχ᾽ ὦ φίλ᾽ ἥλιε, Pollux, 9, 123, Athenæ., 619 B.
201.1 Ephem. Archaiol., 1891, p. 82.
201.2 Plato, Alcibiad., 2, p. 148 C.
202.1 Collitz, Dialect-Inschrift., 1562, 1563, early fourth century B.C.
202.2 Collitz, 3648.
203.1 Roberts, Greek Epigraphy, vol. i. p. 304.
203.2 Nem., 8, 35.
203.3 Ol., 13, 115.
203.4 Med., 635.
203.5 Bergk, Frag. Lyr. Græc., vol. iii., Scolia 2.
204.1 Œcon., 11, 8.
204.2 De Superst., p. 116 D.
204.3 Plat., Phædr., 279 B.
204.4 Philostr., Vit. Apoll., 4, 41.
205.1 Plat., Alcib., 2, p. 143 A.
205.2 Epictet. (Schenkle), p. 479.
205.3 Id., p. 158.
205.4 Von der Goltz, Das Gebet, p. 292.
206.1 Diog. Laert. 8, 16, 7: yet, according to Clemens, “The Pythagoreans enjoin that prayer should be uttered aloud, so that one might never pray for what one would be ashamed that others should hear,” Strom., p. 641, Pott.
206.2 Porphyry ap. Proclus in Tim., 2, 64 B: Procl. in Tim., 2, 65: Sallustius, De Diis et Mundo, c. 16: cf. Max. Tyr., Dissert. xi.
207.1 Vide Archiv für vergl. Religionswissensch., 1904, p. 395.
207.2 The remarkable ethical fragment of an unknown philosopher, Eusebios, in Ionic dialect, quoted by Stobæus, περὶ ἀρετῆς, § 85 (vol. i. p. 39, Meineke), contains moral aspirations that strikingly resemble New Testament doctrine, and may possibly have been intended as a prayer, but it contains no appeal to a divinity: he may belong to the Neo-Platonic sect, vide Orelli, Opusc. Græc. Sentent., vol. ii. p. 728.
208.1 Vedic Hymns, pt. ii. p. 61.
209.1 E.g., “Protect our people all around with those undeceived guardians of thine, oh Agni,” ib., p. 158.
210.1 Atharva-Veda (Sacred Books, vol. xlii. p. 138).
210.2 Vedic Hymns, pt. ii. p. 376.
210.3 Ib., p. 273.
210.4 Ib., p. 383.
210.5 Ib., p. 352.
211.1 Quoted by Prof. Tylor, Primitive Culture, vol. ii. p. 339, from Rig Veda, vii. 89, 3.
211.2 Vedic Hymns, pt. ii. p. 181.
211.3 Ib., p. 249.
211.4 Ib., p. 354.
211.5 Atharva-Veda, p. 164.
212.1 Atharva-Veda, p. 163.
212.2 Ib., p. 165.
212.3 “Bring ye forward an ancient mighty speech to Agni.… May our prayers increase Agni,” Vedic Hymns, pt. ii. p. 259: cf. p. 391, “The prayers fill thee (oh Agni) with power and strengthen thee, like great rivers the Sindhu.”
214.1 Sacred Books, etc., vol. iv. (Zend-Avesta, pt. i. p. 228).
214.2 Ib., pp. 145-147.
214.3 Sacred Books, etc., vol. xxxi. (Zend-Avesta, pt. iii. p. 262.)
215.1 Zend-Avesta, pt. i. p. 246.
215.2 Cf. the Greek sentiment, θυσία ἀρίστη γνώμη ἀγαθή, Joann. Damascen., Sacr. Par., tit. ix. p. 640.
215.3 Zend-Avesta, pt. iii. p. 247.
216.1 Zend-Avesta, pt. i. p. 138.
217.1 Pt. i. p. 147.
217.2 Pt. iii. pp. 33-34.
217.3 Ib., p. 179.
217.4 Ib., p. 106.
217.5 Ib., p. 49.
218.1 Pt. iii., p. 170.
218.2 Archiv f. Religionswiss., 1904, p. 395.
218.3 Von der Goltz, Das Gebet, p. 288.
219.1 Jastrow, Religion Babyloniens w. Assyriens, vol. i. pp. 391-393, 423, 427.
219.2 Ib., p. 497.
219.3 S. Aug., De Civ. Dei., 10, 9.
220.1 King, Babylonian Religion, p. 83.
220.2 Jastrow, op. cit., p. 401.
220.3 Ib., p. 402.
221.1 Jastrow, op. cit., p. 408.
221.2 Ib., p. 411.
221.3 Ib., p. 501: the elevated tone of the old Babylonian royal liturgy was still preserved under the later Seleukid rule, vide p. 414.
222.1 Jastrow, op. cit., p. 501.
222.2 Ib., p. 533.
222.3 Ib., p. 536.
223.1 Jastrow, op. cit., p. 509.
224.1 Jastrow, op. cit., pp. 439-440.
225.1 Budge, Egyptian Magic, pp. 108, 110, 120.
225.2 Ib., p. 127.
226.1 Budge, Egyptian Magic, p. 63.
226.2 Ib., p. 119.
226.3 Ib., p. 119.
227.1 Budge, Egyptian Magic, p. 184.
228.1 Origen, περὶ εὐχῆς, c. 10, 2.
228.2 Clemens, Strom., vii., ch. 7, § 39, p. 854, Pott.
228.3 Ib., § 38, p. 853, Pott.
229.1 Vide Von der Goltz, op. cit., p. 310.
229.2 Vide Usener, Archiv für Religionswiss., 1904, p. 293.
230.1 Vide supra, pp. 181-182.
Transcriber’s Notes
This book is twelfth in the Crown Theological Library series.
Page numbers are given in {curly} brackets.
Plain text version only: endnote markers are given in [square] brackets.
Minor spelling inconsistencies (e.g. childbirth/child-birth, Ahura-Mazda/Ahura Mazda, etc.) have been preserved.
Add title and author’s name to cover image.
Alterations to the text:
Convert footnotes to endnotes, relabel note markers (append the original note number to the page number), and add a corresponding entry to the TOC.
[Lecture IV]
Change “employs the same method as the Navajo Sharman employed” to Shaman.
“all evil thoughts, all evils words, all evil deeds I do unwillingly” to evil.
[End of text]