FOOTNOTES
[1] Pioneering in New Guinea, pp. 181 f. (1887); see further, J. E. Harrison, Ancient Art and Ritual, pp. 31 ff. (1913).
[2] The Evolution of Religion, p. 9 (1905); cp. the same author’s Greece and Babylon, p. 37 (1911).
[3] See Marett, The Threshold of Religion, pp. 128 ff. (1909).
[4] Mrs Lilly Grove (now Lady Frazer) and other writers, Dancing, p. 8 (1895); elsewhere in the same volume the writers say: “There must have been a period of the world’s history when every action in life, every game, every banquet, every dance, was a game, a repast, a dance, in honour of the gods,” p. 15. The evidence entirely bears this out if we take “gods” as meaning supernatural powers in general.
[5] La danse ancienne et moderne, ou Traité Historique de la Danse, p. 19 (1754). For a different opinion see Irving King, The Development of Religion, p. 58 (1910).
[6] Der Tanz und seine Geschichte, pp. 3-15 (1869).
[7] He says: “Les différentes affections de l’âme sont donc l’origine des gestes, et la danse qui en est composée, est par conséquent l’art de les faire avec grâce et mesure relativement aux affections qu’ils doivent exprimer,” op. cit. p. 17.
[8] ERE, X. 358 a.
[9] Traité de la Danse, p. 8 (1891). Jevons (in a private communication) lays much stress on the sacred dance being, like every rite, “an expression of will.”
[10] See Dalman, Palestinischer Diwan, p. 254 (1901); cp. Harrison, op. cit. p. 31.
[11] Crawley, ERE, X. 358 a.
[12] Ibid. See further Toy, Intr. to the Hist. of Religions, p. 50 (1913).
[13] Dalman, op. cit. pp. 254 f.
[14] ERE, X. 358 a.
[15] Numbered 37984.
[16] In the British Museum, e.g. see the specimens numbered B 36, B 167, B 625, B 643, E 20, E 35, E 137.
[17] Lilly Grove, op. cit. p. 41.
[18] ERE, X. 362 b.
[19] In ERE, X. 358 a; cp. Harrison, op. cit. p. 44; Leuba, A Psychological Study of Religion, pp. 62 f. (1912).
[20] Prof. J. Y. Simpson, Man and the Attainment of Immortality, p. 115 (1922).
[21] Lectures on the origin and growth of Religion, as illustrated by the native religions of Mexico and Peru, p. 224 (1895).
[22] Marett, op. cit. p. 127.
[23] Vormann, “Tänze und Tanzfestlichkeiten der Monumbo-Papua,” in Anthropos, VI. 415 ff. (1911).
[24] Frazer, GB, Balder the Beautiful, II. 274 (1913).
[25] GB, The Spirits of the Corn and of the Wild, II. 190 f., 195 (1912).
[26] See, e.g., Toy, op. cit. p. 491.
[27] Stow, The Native Races of South Africa, pp. 111 f.
[28] Maori and Polynesian, their origin, history, and culture, p. 203 (1907).
[29] Cp. de Cahusac, op. cit. p. 38.
[30] Frazer, GB, The Magic Art and the Evolution of Kings, I. 54 (1911).
[31] Millar in Hastings’ DB, I. 550 b.
[32] The Classical Quarterly, October 1907, pp. 202 f.
[33] Op. cit. p. 66, the expression is Hartland’s.
[34] In the Targum of Isa. lxvi. 20, however, we have the noun kirkerān (fem. plur.) meaning “dances.”
[35] In Neo-Hebrew the word means “to dance.”
[36] In the Midrash Bemidbar Rabba to xx. 11 it is said: “When a man plans a sin Satan dances before him....”
[37] The underlying idea regarding the threshold has continued through the ages in many localities, witches having taken the place frequently of evil spirits. Walpurgis Night (the eve of May Day) is the special time for their activity, and leaping over the threshold is then a necessary precaution.
[38] Zeitschrift der Deutschen Morgenländischen Gesellschaft, 1887, p. 719.
[39] Notes on the Hebrew Text of the Books of Samuel, p. 173 (1890).
[40] In “Handkommentar zum A.T.,” Die Bücher Samuelis, p. 143 (1902).
[41] Reste Arabischen Heidenthums, pp. 109 f. (1897).
[42] Hebräisches und Aramäisches Wörterbuch, p. 98 (1910).
[43] Encycl. Biblica, I. 999.
[44] Beiträge ..., p. 92.
[45] Keilinschriftliche Bibliothek des A.T., p. 610 (3rd ed.).
[46] “He will protect and deliver it, he will pass over and preserve it.”
[47] Encycl. Britannica, XVIII. 343 b (9th ed.).
[48] But see Mic. iv. 6 f., Zeph. iii. 19, Jer. xx. 10, Ps. xxxv. 15, xxxviii. 18, Job xviii. 12, from which a clear meaning of the root is gained.
[49] Cp. Nowack, Hebräische Archäologie, I. 273 (1894), where an illustration of the Egyptian instrument is given.
[50] J. M. Brown, Maori and Polynesian, their origin, history and culture, p. 202 (1907).
[51] See the present writer’s The Psalms in the Jewish Church, pp. 5 ff. (1910).
[52] The text is clearly corrupt, but the above seems to be the best reconstruction; see Nowack, Die Bücher Samuelis, p. 172 (1902); the Septuagint reads lit. “with strength” (cp. 1 Chron. xiii. 8).
[53] See Renan, Mission de Phénice, pp. 355 f. (1864); Clermont-Ganneau, Rec. d’Arch. Or. I. 95, 103 (1896).
[54] De la Saussaye, Lehrbuch der Religionsgeschichte, I. 372, 380 (3rd ed.).
[55] Robertson Smith, Religion of the Semites, p. 95 (1894); Lagrange, Études sur les religions Sémitiques, p. 84 (1903).
[56] Die Erdkunde im Verhältniss zur Natur und zur Geschichte des Menschen, XV. 729 (1850).
[57] Zeitschrift der Deutschen morgenländischen Gesellschaft, XXII. 105 ff. (1868); on this see further below, p. 179.
[58] See M. Jastrow, Die Religion Babyloniens und Assyriens, I. 503 (1905).
[59] Das alte Testament im Lichte des alten Orients, p. 307 (1904); see also Schrader, Die Keilinschriften und das alte Testament, pp. 45 ff. (1883).
[60] Kypros, die Bibel, und Homer, I. 445, and the above numbered inscriptions in vol. II. (1893).
[61] A full illustration is given in Hommel’s Geschichte Babyloniens und Assyriens, between pp. 270-271 (1888). A good description will also be found in Messerschmidt’s “Die Hettiter,” in Der alte Orient, IV. 23 f.; Garstang, The Land of the Hittites, pp. 220 ff. (1910).
[62] Op. cit. I. 446; the inscription is numbered cxxvii. 1, in vol. II.
[63] A. M. Blackman, in Hastings’ ERE, X. 294 b; see also the same writer’s The Rock Tombs of Meir, I. 22 ff., plate II (1914-15).
[64] Erman, Aegypten and aegyptisches Leben im Alterthum, I. 335 f. (1885).
[65] Wiedemann, Die Religion der alten Ägypter, p. 87 (1890).
[66] ERE, XII. 780 a, 781 b; see also the same writer in the Journal of Egyptian Archaeology, VII. 22.
[67] The Golden Ass, XI. 8-17 (the date of Apuleius is the second half of the second century A.D.); see also Herodotus, II. 61 ff.
[68] II. 58-60.
[69] Der Opfertanz des ägyptischen Königs, pp. 105 ff. (1912); that the running step was really a ritual dance is shown on pp. 109-119.
[70] Erman, op. cit. I. 299-337; and see further generally, Champollion, Monuments de l’Égypte (1844); Lepsius, Denkmäler ... (1897 ...); cp. Reinach, Orpheus, p. 42 (1909). As to the sacred dancing among the Therapeutae, of later times, see Philo, De Vita Contemplativa, pp. 127-129 in F. C. Conybeare’s edition (1895).
[71] Its home was Sparta; it was introduced into Athens in the sixth century B.C. in the time of Pisistratus; ultimately it became a mere war game.
[72] See A. Mommsen, Feste der Stadt Athen, pp. 98 ff. (1898), where details will be found; an interesting account of the great procession is given on pp. 131 ff.; see also the same author’s Heortologie, pp. 116-205 (1864).
[73] Cp. Gruppe, Griechische Mythologie, I. 165, 167, II. 1198 f., etc. (1906).
[74] Hesiod, Theog. 259; Thucydides, IV. 3; Livy, XXVI. 9; Virgil, Aeneid VIII. 285; Plutarch, Thes. 21 (EB, I. 998); and see especially Emmanuel, La Danse Grecque antique, pp. 285 ff. (1896).
[75] On the whole subject of the worship of Dionysos see Foucart, Le culte de Dionysos en Attique (1906). For the dances in connexion with his worship see below, pp. 121 ff.
[76] Quoted by Andrew Lang, Myth, Ritual and Religion, I. 272 (1901). See also de la Saussaye, op. cit. II. 246.
[77] The Cults of the Greek States, II. 472 (1909).
[78] See the first line in the quotation from the Iliad on p. 70.
[79] These details are from Sittl, Archäologie der Kunst, pp. 378 f. (1895), where much further information will be found.
[80] Ohnefalsch-Richter, op. cit. vol. II., No. cxxvii. 2.
[81] Ibid. No. cxxviii. 3.
[82] Cat. E, 695
[83] Such as Müller und Wieseler, Denkmäler der alten Kunst, see e.g. I. plate XLIV (1854 ...); Jane E. Harrison, Prolegomena to the Study of Greek Religion (1903), who gives a number of illustrations.
[84] These were sometimes of a lascivious character.
[85] Op. cit. II. 472; see also p. 463.
[86] III. x. 7 (Frazer’s ed.). See further, the interesting notes in Hitzig et Bluemner’s Pausaniae Graeciae Descriptio, I. 766 (1896).
[87] III. p. 320; see also Hitzig et Bluemner, in loc.; Farnell, op. cit. II. 472.
[88] IV. xvi. 9. It recalls the episode of the maidens of Shiloh dancing in honour of Jahwe, Judg. xxi. 19 ff.
[89] Cp. Emmanuel, La Danse Grecque antique (1896); for illustrations see Müller und Wieseler, op. cit. II. 17188 ff.
[90] Ramsay, in the Journal of Hellenic Studies, IV. 36 (1883).
[91] Cp. Reinach, Orpheus, p. 123 (1909): “Les jeunes filles athéniennes, qui célèbrent le culte de l’Artémis-ourse, s’habillent en ourses et se disent des ourses.”
[92] Op. cit. II. 436 f.; see further Gruppe, op. cit. II. 1284, 1293; Lobeck, Aglaophamus, 1086 (1829); Bekker, Anecdota Graeca, I. 445 (1814-21); Lübker, Real-Lex. des Klassischen Altertums, s.v. Artemis (1914); Hesychius, s.v. Βραυρωνίοις; Mommsen, Feste der Stadt Athen, pp. 456 ff.; Heortologie, pp. 406 ff.; and see also Pausan. I. xxiii. 7. Cp. the custom among the Azimba of east-central Africa, when maidens attain puberty they celebrate the occasion by a dance in which only women take part: see Hartland in Anthropological Essays presented to E. B. Tylor, p. 197 (1907).
[93] III. xi. 7.
[94] Op. cit. I. 162. Herodotus refers to the Carneian festival in VII. 206.
[95] Op. cit. I. 234.
[96] Gruppe, op. cit. I. 271.
[97] For its religious character see Mommsen, Heortologie, pp. 163 ff.
[98] See further, p. 71, and W. H. Matthews, Mazes and Labyrinths, pp. 19 ff., 156 ff. (1922).
[99] Prolegomena of the History of Religions, p. 123 (1884).
[100] Ohnefalsch-Richter, op. cit. I. 446, 448, and numbered cxxxii. 2.
[101] XVIII. 590-606 (Blakeney’s translation).
[102] Aen. V. 545-603.
[103] Frazer, GB, The Dying God, pp. 76 f. (1911).
[104] GB, The Dying God, p. 77.
[105] See Plutarch, Theseus, XXI.
[106] Cp. the “Ladies’ Chain” in modern dancing.
[107] Op. cit., and see also vol. I. 446.
[108] Ohnefalsch-Richter, op. cit. I. 448.
[109] Now in the Berl. Mus. Antiquarium.
[110] Pro Murena, VI. 13, quoted by Bender, Rom und römisches Leben im Alterthum, p. 452 (1880).
[111] Cp. Wissowa, Religion und Kultus der Römer, I. 382 (1902).
[112] Op. cit. pp. 154 f.; cp. Warde Fowler, ERE, X. 820 a; Marquardt, Das Privatleben der Römer, p. 118 (1886); Dill, Roman Society in the last century of the Roman Empire, pp. 76 ff. (1910).
[113] Op. cit. I. 360.
[114] Cp. Marquardt, Das Privatleben der Römer, p. 118, and the reff. there given (1886).
[115] GB, The Scapegoat, p. 65 (1913), from Liv. vii. 1-3.
[116] In de la Saussaye, Lehrbuch der Religionsgeschichte, II. 33, cp. 149 (1905), and Reinach, Orpheus, p. 89. A great deal of information will be found scattered about in various volumes of the Sacred Books of the East series, e.g. I, XV (Upanishads); XII, XXVI, XLI, XLIII, XLIV (Satapatha-Brâhmana); XXXIV, XXXVIII, XLVIII (the Vedânta-Sûtras); XLIX (Buddhist Mahâyâna Texts); XXIII, XXXI (the Zend-Avesta); XXVII, XXVIII, XL (the Sacred Books of China). Also the relevant articles, which are many, in ERE, where special literature in abundance will be found.
[117] Schoolcraft, The Indian Tribes of the United States, I. 191 (ed. by F. S. Drake, 1891); there is an illustration given of this dance.
[118] Unknown Mexico, I. 330 f. (1903).
[119] For the religious dance among the ancient Peruvians see Réville, Hibbert Lectures, pp. 224 ff. (1895); J. G. Müller, Amerikanische Urreligion, p. 385 (1867); Reinach, Orpheus, p. 230 (1909).
[120] Hahl, Mittheilungen über Sitten und rechtliche Verhältnisse auf Ponape, in “Ethnologisches Notizblatt,” II. ii. 1 (1901), quoted by Frazer, Folk-lore in the Old Testament, I. 40 (1918). The Maoris attributed the origin of dancing to two goddesses, Raukata-uri and Raukata-mea, J. Macmillan Brown, Maori and Polynesian, p. 208 (1907); see also the interesting illustrations in Caillot, Les Polynésiens orientaux..., Pls. XLVII, XLIX-LII (1909).
[121] Les religions des peuples non-civilisés, pp. 251 f. (1883).
[122] Réville, Hibbert Lectures, p. 194.
[123] Frazer, GB, Spirits of the Corn and of the Wild, I. 307, 309 ff. (1912). The supremely important rôle assigned to the sacred dance among the natives of Australia is well known; see Spencer, Native Tribes of the Northern Territory of Australia, pp. 32, 106, 139 ff., 173, and the illustrations on p. 186 (1914); Howitt, The Native Tribes of South-east Australia, pp. 330, 416 (1904); Brough Smith, The Aborigines of Victoria, I. 166 ff. (1878), cp. Reinach, Orpheus, pp. 228 f.
[124] GB, Spirits of the Corn ..., I. 311.
[125] See the whole of the Note on “The Pleiades in Primitive Calendars,” GB, Spirits of the Corn ..., I. 307-319.
[126] W. Schneider, Die Religion der Afrikanischen Naturvölker, p. 100 (1891).
[127] Fritsch, Die Eingeborenen Süd-Afrika’s, p. 91 (1872).
[128] Fritsch, op. cit. p. 352.
[129] W. Schneider, op. cit. pp. 89 f.
[130] For other dances in imitation of animals, see Ling Roth, The Aborigines of Tasmania, pp. 138 ff. (1899).
[131] Cp. the personating of spirits or legendary animals among the N. American Indians, Frazer, GB, The Scapegoat, p. 375.
[132] See, e.g., GB, The Magic Art, I. 302 ff.
[133] E.g. Gen. xii. 6 f., xiii. 18, xiv. 13, xxxv. 4, 8; Josh. xxiv. 26; Judg. ix. 37; Jer. ii. 20, iii. 6, 13, xvii. 2; Ezek. vi. 13; Hos. iv. 13; cp. Isa. i. 29.
[134] E.g. Gen. xiv. 7, xvi. 14; cp. xxi. 19, 33; Josh. xv. 7, xviii. 17, xix. 8.
[135] See above, pp. 33 ff.
[136] Patrol. Graec. (Migne), LXXIX. Col. 648.
[137] Rel. of the Semites, pp. 135 f.
[138] I. 189. Quoted by Buchanan Gray, Numbers (Intern. Crit. Com.), pp. 288 f. (1903).
[139] Cp. Jane E. Harrison, Prolegomena to the Study of Greek Religion, p. 127 (1903).
[140] A reading based on the Samaritan and the Septuagint.
[141] The name “calf,” ʿēgel, instead of “bull” or “cow,” refers to its smallness (perhaps in irony). Such images could not have been large as they were made of precious metal. But even when made of other materials, such as clay, they were small, to judge from the specimens found on the site of ancient Gezer.
[142] It is true that the word is used of “surrounding” a table in the Hebrew of Ecclus. xxxv. 1 (xxxii. 1 in Greek), but it would be precarious to cite this late Hebrew meaning of it in support of the R.V. rendering of the word in 1 Sam. xvi. 11. In Ecclus. ix. 9 it is used of “mingling” strong drink.
[143] Cp. Robertson Smith, The Religion of the Semites, p. 340, note 2: “The festal song of praise (tahlil) properly goes with the dance round the altar (cp. Ps. xxvi. 6 sq.), for in primitive times song and dance are inseparable.”
[144] Psalms (Intern. Crit. Com.), II. 408 (1907).