Footnotes (continued 3)

681.

The Scapegoat, pp. 387 sqq.

682.

Catullus, lxiii. This is in substance the explanation of the custom given by Dr. L. R. Farnell, who observes that “the mad worshipper endeavoured thus against nature to assimilate himself more closely to his goddess” (“Sociological hypotheses concerning the position of women in ancient religion,” Archiv für Religionswissenschaft, vii. (1904) p. 93). The theory is not necessarily inconsistent with my conjecture as to the magical use made of the severed parts. See above, vol. i. pp. 268 sq.

683.

Plutarch, Quaestiones Graecae, 58.

684.

Apollodorus, Bibliotheca, ii. 6. 2 sq.; Athenaeus, xii. 11, pp. 515 f-516 b; Diodorus Siculus, iv. 31; Joannes Lydus, De magistratibus, iii. 64; Lucian, Dialogi deorum, xiii. 2; Ovid, Heroides, ix. 55 sqq.; Statius, Theb. x. 646-649.

685.

On Semiramis in this character see above, vol. i. pp. 176 sq.; The Scapegoat, pp. 369 sqq.

686.

Joannes Lydus, De mensibus, iv. 46, p. 81, ed. I. Bekker (Bonn, 1837). Yet at Rome, by an apparent contradiction, women might not be present at a sacrifice offered to Hercules (Propertius, v. 9. 67-70; see further above, vol. i. p. 113, note 1), and at Gades women might not enter the temple of Melcarth, the Tyrian Hercules (Silius Italicus, iii. 22). There was a Greek proverb, “A woman does not go to a temple of Hercules” (Macarius, Cent. iii. 11; Paroemiographi Graeci, ed. Leutsch et Schneidewin, i. 392, ii. 154). Roman women did not swear by Hercules (Aulus Gellius, xi. 6).

687.

Lucian, Calumniae non temere credendum, 16; Hesychius and Suidas, s.v. Ἰθύφαλλοι. At the Athenian vintage festival of the Oschophoria a chorus of singers was led in procession by two young men dressed exactly like girls; they carried branches of vines laden with ripe clusters. The procession was said to be in honour of Dionysus and Athena or Ariadne. See Proclus, quoted by Photius, Bibliotheca, p. 322a, ed. I. Bekker (Berlin, 1824); Plutarch, Theseus, 23.

688.

Clement of Alexandria, Protrept. ii. 34, pp. 29 sq., ed. Potter; Arnobius, Adversus Nationes, v. 28; Mythographi Graeci, ed. A. Westermann (Brunswick, 1843), p. 368; J. Tzetzes, Scholia on Lycophron, 212. As to the special association of the fig with Dionysus, see Athenaeus, iii. 14, p. 78. As to the artificial fertilization of the fig, see The Magic Art and the Evolution of Kings, ii. 314 sq. On the type of the effeminate Dionysus in art see E. Thraemer, s.v. “Dionysos,” in W. H. Roscher's Lexikon der griech. und röm. Mythologie, i. 1135 sqq.

689.

Tacitus, Germania, 43. Perhaps, as Professor Chadwick thinks, this priest may have succeeded to a priestess when the change from mother-kin to father-kin took place. See H. M. Chadwick, The Origin of the English Nation (Cambridge, 1907), p. 339.

690.

In Cyprus there was a bearded and masculine image of Venus (probably Astarte) in female attire: according to Philochorus, the deity thus represented was the moon, and sacrifices were offered to him or her by men clad as women, and by women clad as men. See Macrobius, Saturn. iii. 7. 2 sq.; Servius on Virgil, Aen. ii. 632. A similar exchange of garments took place between Argive men and women at the festival of the Hybristica, which fell in the month of Hermes, either at the new moon or on the fourth of the month. See Plutarch, De mulierum virtutibus, 4; Polyaenus, viii. 33. On the thirteenth of January flute-players paraded the streets of Rome in the garb of women (Plutarch, Quaestiones Romanae, 55).

691.

For traces of mother-kin in Lydia see The Magic Art and the Evolution of Kings, ii. 281 sq. With regard to Cos we know from inscriptions that at Halasarna all who shared in the sacred rites of Apollo and Hercules had to register the names of their father, their mother, and of their mother's father; from which it appears that maternal descent was counted more important than paternal descent. See H. Collitz und F. Bechtel, Sammlung der griechischen Dialekt-Inschriften, iii. 1 (Göttingen, 1899), pp. 382-393, Nos. 3705, 3706; G. Dittenberger, Sylloge Inscriptionum Graecarnum,2 vol. ii. pp. 396 sqq., No. 614; Ch. Michel, Recueil d'Inscriptions Grecques, pp. 796 sq., No. 1003; J. Toepffer, Attische Genealogie (Berlin, 1889), pp. 192 sq. On traces of mother-kin in the legend and ritual of Hercules see A. B. Cook, “Who was the wife of Hercules?” The Classical Review, xx. (1906) pp. 376 sq. Mr. Cook conjectures that a Sacred Marriage of Hercules and Hera was celebrated in Cos. We know in fact from a Coan inscription that a bed was made and a marriage celebrated beside the image of Hercules, and it seems probable that the rite was that of a Sacred Marriage, though some scholars interpret it merely of an ordinary human wedding. See G. Dittenberger, Sylloge Inscriptionum Graecarum,2 vol. ii. pp. 577 sqq., No. 734; R. Dareste, B. Haussoulier, Th. Reinach, Recueil d'Inscriptions Juridiques Grecques, Deuxième Série (Paris, 1898), No. xxiv. B, pp. 94 sqq.; Fr. Back, De Graecorum caerimoniis in quibus homines deorum vice fungebantur (Berlin, 1883), pp. 14-24.

692.

Panjab Notes and Queries, i. (1884) §§ 219, 869, 1007, 1029; id. ii. (1885) §§ 344, 561, 570; Journal of the Anthropological Society of Bombay, i. (1886) p. 123; North Indian Notes and Queries, iii. (1893) § 99. Compare my notes, “The Youth of Achilles,” The Classical Review, vii. (1893) pp. 292 sq.; and on Pausanias, i. 22. 6 (vol. ii. p. 266).

693.

Plutarch, Quaestiones Graecae, 58.

694.

Plutarch, Lycurgus, 15.

695.

Plutarch, De mulierum virtutibus, 4.

696.

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), p. 35. The marriage ceremonies here described are especially those of princes.

697.

Sepp, Altbayerischer Sagenschatz (Munich, 1876), p. 232, referring to Maimonides.

698.

E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), p. 3. The pseudo-bridegroom is apparently the bride in masculine attire.

699.

Central Provinces, Ethnographic Survey, iii. Draft Articles on Forest Tribes (Allahabad, 1907), p. 31.

700.

Central Provinces, Ethnographic Survey, i. Draft Articles on Hindustani Castes (Allahabad, 1907), p. 48.

701.

Elsewhere I have conjectured that the wearing of female attire by the bridegroom at marriage may mark a transition from mother-kin to father-kin, the intention of the custom being to transfer to the father those rights over the children which had previously been enjoyed by the mother alone. See Totemism (Edinburgh, 1887), pp. 78 sq.; Totemism and Exogamy, i. 73. But I am now disposed to think that the other explanation suggested in the text is the more probable.

702.

Central Provinces, Ethnographic Survey, iii. Draft Articles on Forest Tribes (Allahabad, 1907), p. 31.

703.

Central Provinces, Ethnographic Survey, iii. Draft Articles on Forest Tribes (Allahabad, 1907), p. 48.

704.

Central Provinces, Ethnographic Survey, vi. Draft Articles on Hindustani Castes, Second Series (Allahabad, 1911), p. 50.

705.

Compare W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 8, who proposes, with great probability, to explain on a similar principle, the European marriage custom known as the False Bride. For more instances of the interchange of male and female costume at marriage between persons other than the bridegroom see Capt. J. S. King, “Social Customs of the Western Somali Tribes,” The Folk-lore Journal, vi. (1888) p. 122; J. P. Farler, “The Usambara Country in East Africa,” Proceedings of the Royal Geographical Society, N.S. i. (1879) p. 92; Major J. Biddulph, Tribes of the Hindoo Koosh (Calcutta, 1880), pp. 78, 80; G. A. Grierson, Bihar Peasant Life (Calcutta, 1885), p. 365; A. de Gubernatis, Usi Nuziali in Italia2 (Milan, 1878), p. 190; P. Sébillot, Coutumes Populaires de la Haute-Bretagne (Paris, 1886), p. 438.

706.

L. Lloyd, Peasant Life in Sweden (London, 1870), p. 85.

707.

J. Liorel, Kabylie du Jurjura (Paris, n. d.), p. 406.

708.

Rev. J. H. Weeks, Among Congo Cannibals (London, 1913), p. 267. Compare id., “Anthropological Notes on the Bangala of the Upper Congo River,” Journal of the Royal Anthropological Institute, xl. (1910) pp. 370 sq.

709.

Lieut.-Colonel J. Shakespear, “The Kuki-Lushai Clans,” Journal of the Royal Anthropological Institute, xxxix. (1909) pp. 380 sq.

710.

A. C. Hollis, The Masai (Oxford, 1905), p. 298.

711.

A. C. Hollis, The Nandi (Oxford, 1909), pp. 53-58. Mr. Hollis informs me that among the Akikuyu, another tribe of British East Africa, the custom of boys dressing as girls at or after circumcision is also observed.

712.

Plutarch, Consolatio ad Apollonium, 22; Valerius Maximus, ii. 6. 13.

713.

Plutarch, l.c.

714.

J. Kreemer, “De Loeboes in Mandailing,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, lxvi. (1912) p. 317.

715.

J. Kubary, Die socialen Einrichtungen der Pelauer, pp. 50 sq.

716.

J. Kubary, op. cit. p. 51.

717.

J. Kubary, op. cit. pp. 51-53, 91-98.

718.

See above, vol. i. pp. 39 sqq.

719.

F. W. Christian, The Caroline Islands (London, 1899), pp. 290 sq. Compare W. H. Furness, The Island of Stone Money, Uap of the Carolines (Philadelphia and London, 1910), pp. 46 sqq.

720.

W. H. Furness, op. cit. pp. 46 sq.

721.

W. H. Furness, op. cit. pp. 49 sq.

722.

J. Kubary, Die socialen Einrichtungen der Pelauer, p. 43. The writer does not translate the word tobolbel, but the context sufficiently explains its meaning.

723.

J. Kubary, Die socialen Einrichtungen der Pelauer, pp. 43-45, 75-78.