{15} Nov. 1880.

{18} ’Ah, once again may I plant the great fan on her corn-heap, while she stands smiling by, Demeter of the threshing floor, with sheaves and poppies in her hands’ (Theocritus, vii. 155-157).

{20} Odyssey, xi. 32.

{28} Rev. de l’Hist. des Rel., vol. ii.

{33} Pausanias, iii. 15.  When the boys were being cruelly scourged, the priestess of Artemis Orthia held an ancient barbaric wooden image of the goddess in her hands.  If the boys were spared, the image grew heavy; the more they were tortured, the lighter grew the image.  In Samoa the image (shark’s teeth) of the god Taema is consulted before battle.  ’If it felt heavy, that was a bad omen; if light, the sign was good’—­the god was pleased (Turner’s Samoa, p. 55).

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{34} Kamilaroi and Kurnai, p. 268.

{35} Fison, Journal Anthrop.  Soc., Nov. 1883.

{36a} Taylor’s New Zealand, p. 181.

{36b} This is not the view of le Pere Lafitau, a learned Jesuit missionary in North America, who wrote (1724) a work on savage manners, compared with the manners of heathen antiquity.  Lafitau, who was greatly struck with the resemblances between Greek and Iroquois or Carib initiations, takes Servius’s other explanation of the mystica vannus, ’an osier vessel containing rural offerings of first fruits.’  This exactly answers, says Lafitau, to the Carib Matoutou, on which they offer sacred cassava cakes.

{37} The Century Magazine, May 1883.

{39} [Greek].  Lobeck, Aglaophamus (i. p. 700).

{40a} De Corona, p. 313.

{40b} Savage Africa.  Captain Smith, the lover of Pocahontas, mentions the custom in his work on Virginia, pp. 245-248.

{40c} Brough Smyth, i. 60, using evidence of Howitt, Taplin, Thomas, and Wilhelmi.

{41a} Kamilaroi and Kurnai, p. 214.

{41b} [Greek], c. 15.

{42} Cape Monthly Magazine, July 1874.

{44} Wallace, Travels on the Amazon, p. 349.

{46a} New Zealand, Taylor, pp. 119-121.  Die heilige Sage der Polynesier, Bastian, pp. 36-39.

{46b} A crowd of similar myths, in one of which a serpent severs Heaven and Earth, are printed in Turner’s Samoa.

{48} The translation used is Jowett’s.

{49a} Theog., 166.

{49b} Apollodorus, i. 15.

{50a} Primitive Culture, i. 325.

{50b} Pauthier, Livres sacres de l’Orient, p. 19.

{50c} Muir’s Sanskrit Texts, v. 23.  Aitareya Brahmana.

{52a} Hesiod, Theog., 497.

{52b} Paus. x. 24.

{54a} Bleek, Bushman Folklore, pp. 6-8.

{54b} Theal, Kaffir Folklore, pp. 161-167.

{54c} Brough Smith, i. 432-433.

{55a} i. 338.

{55b} Rel. de la Nouvelle-France (1636), p. 114.

{56} Codrington, in Journal Anthrop.  Inst.  Feb. 1881.  There is a Breton Marchen of a land where people had to ‘bring the Dawn’ daily with carts and horses.  A boy, whose sole property was a cock, sold it to the people of this country for a large sum, and now the cock brings the dawn, with a great saving of trouble and expense.  The Marchen is a survival of the state of mind of the Solomon Islanders.