A BOOK OF THE BEGINNINGS

NOTES TO SECTION 4

[1] [Muller, Introduction to the Science of Religion (with Two Essays), (1873 ed.) pp. 301-2. 'Comparative Philology has taught us again and again that when we find a word exactly the same in Greek and Sanskrit, we may be certain that it cannot be the same word; and the same applies to Comparative Mythology. The same god or the same hero cannot have exactly the same name in Sanskrit and Greek, for the simple reason that Sanskrit and Greek have deviated from each other, have both followed their own way, have both suffered their own phonetic corruptions; and hence, if they do possess the same word, they can only possess it either in its Greek or its Sanskrit disguise. And if the caution applies to Sanskrit and Greek, members of the same family of language, how much more strongly must it apply to Sanskrit and Hebrew! If the first man were called in Sanskrit Adima, and in Hebrew Adam, and if the two were really the same word, then Hebrew and Sanskrit could not be members of two different families of speech, or we should be driven to admit that Adam was borrowed by the Jews from the Hindus, for it is in Sanskrit only that Adima means the first, whereas in Hebrew it has no such meaning.' See also note 16 below.]

[2] [Whitney, Oriental and Linguistic Studies, vol. 1, p. 259. 'But we have no inclination to enter into criticism of matters of detail like this, respecting which individual opinions cannot but differ. The title of the chapter seems to us a little too pretentious, since the examples and accompanying arguments are directed to the illustration of only a single etymological principle, which is thus stated: "Etymology is indeed a science in which identity, or even similarity, whether of sound or meaning, is of no importance whatever. Sound etymology has nothing to do with sound." Of course, our author [Muller] does not mean precisely what this says; he has only given way, perhaps not altogether wisely, to an inclination to put forth his proposition in a paradoxical and punning form. What he intends, as appears abundantly from the context, is that similarity or dissimilarity of form or meaning is no decisive evidence for or against the relationship of words.']

[3] [Sayce, Introduction to the Science of Language, vol. 1, p. 347. 'To compare words of different languages together because they agree in sound is to contravene all the principles of scientific philology; agreement of sound is the best possible proof of their want of connection, since each language has its own phonology and consequently modifies the forms of words in a different fashion.']

[4] [Ibid., vol. 2, p. 260.  'Like the lexicographer, too, the mythologist must group and compare his myths together. Just as a multitude of words can be followed back to a single root, so a multitude of myths, differing in form in their historical and geographical setting, may all be followed back to a single germ. An attempt has been made to reduce the manifold myths and folk-tales of the Aryan nations to about fifty originals, and whatever may be the value of the attempt, it is certain that the kaleidoscope patterns which the imagination of man has woven out of a few primaeval household tales are almost infinite.
    But care must be taken to compare together only those myths which belong to the languages shown by comparative philology to be children of a common mother. Where language demonstrates identity of origin, there will be identity of myths; but not otherwise. To lump together the legends of Greeks and Romans, of Fins, of Kafirs, and of Australians, will lead only to error and confusion. It is but to repeat the old mistake of the "philologists" of the last century, who heaped together words from the most diverse languages of the globe because they happened to be alike in sound and sense. The mind of primitive man is similar wherever he may chance to live, and the circumstances that surround him are much the same; his ideas, therefore, and his expression of them, will present what may seem to many a startling resemblance; the same problems will present themselves to him, and his answers will be of the same kind.']

[5] [I.e. NG.]

[6] [Source.]

[7] [Sayce, Introduction to the Science of Language, vol. 1, p. 161. 'By tracing the Greek δα to the root da, "to divide," he can show that private property in Attica originated in that allotment of land by the commune which still prevails among the Slavs, while not only the existence but even the mode of life and intellectual horizon of the primitive Aryans has been revealed by comparative philology with more certainty and minuteness than could have been done by any chronicle, however perfect. But perhaps the most important of the results obtained by the application of the comparative method to language, has been the light thrown upon the origin and nature of mythology and the history of religion.']

[8] [HL, p. 301. Lenormant lists 'id' as an Akkadian name for the hand. I can find no listing of the word 'it' or its connection with the Semitic variant.]

[9] [The Itinerary of John Leland the Antiquary Publish'd by T. Hearne?]

[10] [Canterbury Tales.]

[11] [Hieroglyphica, bk. 1:11. 'To denote a mother, or vision, or boundary, or foreknowledge, or a year, or heaven, or one that is compassionate, or Athena [Neith], or Hera [Saté], or two drachmas, they delineate it a mother, because in this race of creatures there is no male. Gignuntur autem hunc in modum. Cum amore concipiendi vultur exarserit, vulvam ad Boream aperiens, ab eo velut comprimitur per dies quinque, during which time she partakes neither of food nor drink, being intent upon procreation. There are also other kinds of birds which conceive by the wind, but their eggs are of use only for food, and not for procreation; but the eggs of the vultures that are impregnated by the wind possess a vital principle. The vulture is used also as a symbol of vision, because it sees more keenly than all other creatures; and by looking towards the west when the sun is in the east, and towards the east when the god is in the west, it procures its necessary food from afar. And it signifies a boundary [landmark?] because, when a battle is to be fought, it points out the spot on which it will take place, by betaking itself thither seven days beforehand:—and foreknowledge, both from the circumstance last mentioned, and because it looks towards that army which is about to have the greater number killed, and be defeated, reckoning on its food from their slain: and on this account the ancient kings were accustomed to send forth observers to ascertain towards which part of the battle the vultures were looking, to be thereby apprized which army was to be overcome. And it symbolizes a year, because the 365 days of the year, in which the annual period is completed, are exactly apportioned by the habits of this creature; for it remains pregnant 120 days, and during an equal number it brings up its young, and during the remaining 120 it gives its attention to itself, neither conceiving nor bringing up its young, but preparing itself for another conception; and the remaining five days of the year, as I have said before, it devotes to another impregnation by the wind. It symbolises also a compassionate person, which appears to some to be the furthest from its nature, inasmuch as it is a creature that preys upon all things; but they were induced to use it as a symbol for this, because in the 120 days, during which it brings up its offspring, it flies to no great distance, but is solely engaged about its young and their sustenance; and if during this period it should be without food to give its young, it opens its own thigh, and suffers its offspring to partake of the blood, that they may not perish from want of nourishment:—and Athena [Neith], and Hera [Saté], because among the Egyptians Athena [Neith] is regarded as presiding over the upper hemisphere, and Hera [Saté] over the lower; whence also they think it absurd to designate the heaven in the masculine, τν ορανν, but represent it in the feminine, τν ορανν, inasmuch as the generation of the sun and moon and the rest of the stars, is perfected in it, which is the peculiar property of a female. And the race of vultures, as I said before, is a race of females alone, and on this account the Egyptians over any female hieroglyph place the vulture as a mark of royalty [maternity?]. And hence, not to prolong my discourse by mentioning each individually, when the Egyptians would designate any goddess who is a mother, they delineate a vulture, for it is the mother of a female progeny. And they denote by it (οραναν) heaven, (for it does not suit them to say τν ορανν, as I said before,) because its generation is from thence [by the wind]:—and two drachmas, because among the Egyptians the unit [of money] is the two drachmas, and the unit is the origin of every number, therefore when they would denote two drachmas, they with good reason depict a vulture, inasmuch as like unity it seems to be mother and generation.' See also BB 2:422, NG 1:193, 467, NG 2:248, AE 1:69, 130.]

[12] [Source.]

[13] [Antony & Cleopatra, act 2, sc. 2. 'That yarely frame the office. From the barge
    A strange invisible perfume hits the sense
    Of the adjacent wharfs. The city cast
    Her people out upon her; and Antony,
    Enthroned i’ the market-place, did sit alone,
    Whistling to the air; which, but for vacancy,
    Had gone to gaze on Cleopatra too,
    And made a gap in nature.']

[14] [Farrar, Families of Speech, p. 82. 'If we examine the words for oyster, we find that throughout Europe they all involve the same root, viz., Greek, Latin, Scandinavian, French, Irish, Welsh, Russian, Armenian, and so on, all derived probably from the same root as the Latin osy and descriptive of the bony shell of the mollusc, and all totally different from the Sanskrit pushtikou. The only inference from this fact is that the Western Aryans became familiar with the Caspian Sea, and therefore with oysters, long before their Eastern brethren, who, not meeting with them till they reached the shores of the Indian Ocean, hit upon another name for them, derived from an entirely different root.']

[15] [Pierret, Le Pantheon Égyptien, p. 452.]

[16] [Introduction to the Science of Religion, p. 302. See note 1 above.]

[17] [Rit. ch. 79. 'I am Tum, maker of the Heaven, creator of beings, coming forth from the world, making all the generations of existences, giving birth to the Gods, creating himself, Lord of Life supplying the Gods.' Birch's tr. Cf. Renouf.]

[18] [Of Isis and Osiris, ch. 65.]

[19] [Hazlewood, A Feejeean and English Dictionary, p. 48. 'Gata, ad. a word used when addressing a heathen deity, so be it, so let it be. It is, rather, expressive of his power to perform. Su guta cavueuvu ua kalou, the god speaks truly, he has performed, or caused to come to pass what he promises.']

[20] [A Dictionary of English Etymology, (2nd ed.) p. 713. 'To Wake. ON. vaka, Goth, wakan, AS, wacian, G. wacken, to wake. OHG, wachal, AS. wacol, Lat. vigil, waking.  The original sense is probably to have the eyes open, to look; Swiss Rom. vouaiti, vouaiki, to look.']

[21] [Hotten, A Dictionary of Modern Slang; (2nd ed.) p. 115. 'Chi-ike, a hurrah, a good word, or hearty praise.']

[22] [Muller, Lectures on the Science of Language, (7th ed.) 1st ser. p. 262. 'But there is still more historical information to be gained from these phrases. The word Yes is Anglo-Saxon, the same as the German Ja, and it therefore reveals the fact that the white masters of the American slaves who crossed the Atlantic after the time of Chaucer, had crossed the Channel at an earlier period after leaving the continental fatherland of the Angles and Saxons. The words Sir and Madam tell us still more. They are Norman words, and they could only have been imposed on the Anglo-Saxons of Britain by Norman conquerors. They tell us more than this. For these Normans or Northmen spoke originally a Teutonic dialect, closely allied to Anglo-Saxon, and in that dialect words such as Sir and Madam could never have sprung up. We may conclude therefore that, previous to the Norman conquest, the Teutonic Northmen must have made a sufficiently long stay in one of the Roman provinces to forget their own and adopt the language of the Roman Provincials.']

[23] [Shakespeare, Hamlet, act 4, sc. 5. 'By Gis and by Saint Charity,
    Alack, and fie for shame!']

[24] [Natural History, bk. ? Unable to trace in this work or any translation.]

[25] [Comparative Grammar, (4th ed.), p. 1270. 'Among substantives, the neuter base basya, "berry" (n.a. basi), belongs to this class, if it corresponds, as I conjecture it does, to the Sanscrit bhaksh-ya-m, "food," properly, "to be eaten" (from bhaksh, "to eat,").'
See also BB 1:52.]

[26] [Wright & Halliwell, Reliquiæ Antiquæ, vol. 1, p. 153. 'And if ye se that hath be there at pasture, if it be tyme of grene corne, and you fvnde wel of hym, ye shalle seye, la, douce amy, la il a este,forhymsohow. And than ye shull blowe iij. motes, yf yowr hund ne chace not wel hym, there one and ther another, as he hath pasturyd hym, ye shull say, Uleosque, illeosque, illeosque. Alwey whan they fynde wele of hym, and then ye shul keste out assygge al abowte the feld, for to se where he be go out of the pasture, or ellis to his foorme.']

[27] [Brewer, Dictionary of Phrase and Fable, p. 393. 'Hearse (1 syl.)—means simply a harrow. Those harrows used in Roman Catholic churches (or frames with spikes) for holding candles are called in France herses. These frames at a later period were covered with a canopy, and lastly were mounted on wheels.']

[28] [Drawings by Dr. Keller.]

[29] [Canterbury Tales.]

[30] [Of Isis and Osiris, ch. 43.]

[31] [In H. F. Hore?]

[32] [Lepsius, Denkmaler, vol. 2. 134.a.]

[33] [Rosellini, Monumenti del Culto, 33, 14.]

[34] [Tam O'Shanter, and Souter Johnny, A Poem, (1830 ed.), p. 10. 'That shaw'd the dead in their last dresses;
    And by some devilish cantrip slight.']

[35] [Canterbury Tales.]

[36] [Barddas, vol. 2, p. 31.]

[37] [Furnivall, p. 22, note 14. 'THE LITTLE CHILDREN'S LITTLE BOOK—MSS. Harl. 541, fol. 210, and Egerton 1995, about 1480. Sub-title Edyllyt be. Edyllys may be the O. E. athele, German edel, meaning noble; but the sentence is then incomplete. Ends "Quod Whytyng." Whether he was author or scribe I do not know, more probably the latter. I have kept the rhyme in this version, because it is at once shorter and more interesting than the other.' Notes, p. 181, Chatto & Windus, London, 1908 ed.]

[38] [Copious Dictionary?]

[39] [Shakespeare, Henry IV. Part II, act 2, sc. 4. 'Here’s a goodly tumult! I’ll forswear keeping house, afore I’ll be in these tirrits and frights. So; murder, I warrant now. Alas, alas! put up your naked weapons, put up your naked weapons.']

[40] [Massey errs here, for Petruchio appears in The Taming of the Shrew; there is no ref. to 'scambling' in this play. The actual quote, spoken by King Henry, appears in Henry V, act 5, sc. 2. 'If ever thou beest mine, Kate, as I have a saving faith within me tells me thou shalt, I get thee with scambling, and thou must therefore needs prove a good soldier-breeder.']

[41] [Henry V, act. 1, sc. 1. 'But that the scambling and unquiet time
    Did push it out of farther question.']

[42] [Source.]

[43] [Stevenson, The Scottish Metrical Romance of Lancelot du Lak.]

[44] [Beaumont & Fletcher, The Loyal Subject, or, The Faithful General, lines 1962-3. 'This is not so strongly built: but she is good mettle,
    Of a good stirring straine too: she goes tith sir.']

[45] [Popular Music of the Olden Time, vol. 1, p. 64. 'The copy here given is from the Dancing Master, 1650-51, where it is called Dargason, or the Sedany. The Sedany was a country dance, the figure of which is described in the The Triumph of Wit, or Ingenuity displayed, p. 206. In Ben Jonson's Tale of a Tub, we find, "But if you get the lass from Dargison, what will you do with her?" Gifford, in a note upon this passage, says, "In some childish book of knight-errantry, which I formerly read, but which I cannot now recall to mind, there is a dwarf of this name (Dargison), who accompanies a lady, of great beauty and virtue, through many perilous adventures, as her guard and guide." In the Isle of Gulls, played by the children of the Revels, in the Black Fryars, 1606, may be found the following scrap, possibly of the original ballad: "An ambling nag, and a-down, a-down, We have borne her away to Dargison."']

[46] [Brand, Observations on Popular Antiquities, vol. 3, p. 42. 'From a little black-letter book, entitled Beware the Cat, 1584, I find it was permitted to a witch "to take on her a catte's body nine times."']

[47] ['Shau,' not 'mau:' Barker Papyrus, 217.]

[48] [Adair, History of the Indians, p. 31. 'As North-America breeds no lions, the panther, of any animal it contains, is the nearest emblem of it. The Indian name of each cherub, both terrestrial and celestial, reflects great light on the present subject for they call the buffalo (bull) Yanafa; the panther, or supposed lion, Koe-Ishto, or Koe-O, "the cat of God;" the man, or human creature, Ya-we; and the eagle, Ooóle.']

[49] [Canterbury Tales.]

[50] [Brand, Observations on Popular Antiquities, vol. 1, p. 417, the 5th ed. 'St. Nicholas' Day.' 'A curious practice, still kept up in schools, refers to this patron saint. When a boy is hard pressed in any game depending upon activity, and perceives his antagonist gaining ground upon him, he cries out Nic'las, upon which he is entitled to a suspension of the play for a moment; and on any occasion of not being ready, wanting, for instance, to fasten his shoe, or remedy any accidental inconvenience, the cry of Nic'las always entitles him to protection.']

[51] [Tylor, Primitive Culture, vol. 1, p. 171. 'The Camacan Indians, when they wish to express the notion of 'much' or many, hold out their fingers and say hi. As this is an ordinary savage gesture expressing multitude, it seems likely that the hi is a mere interjection, requiring the visible sign to convey the full meaning.']

[52] [Midrash Ekha rabba, intro. § 25. See note below.]

[53] [Goldziher, Mythology Among the Hebrews, Martineau's trans., p. 341. 'In the Midrash Ekha rabba, Introduction, 25, the Sun himself complains that he will not go out till he has been struck with sixty whips, and received the command Go out, and let thy light shine. Among the Arabs the poet Uuiayya b. Abi-s-Salt discourses at length on the compulsion which must be exerted on the Sun before he is willing to bestow the benefit of his light and warmth on mortals:
    W-ash-shamsu tatla u kulla achiri leylatin hamra a matla u launiha muta-warridu.
    Ta ba fala tabdu lana fi rasliha ilia mu addabatan wa-illa tujladu.
    The Sun rises at the close of every night commencing red in colour, slowly advancing.
    He refuses, and appears not to us during his delay until he is chastised, until he is whipped.']

[54] [Sayce, The Principles of Comparative Philology, p. 26, note. 'M. Antoine d'Abbadie has informed me of a curious custom among the Gallas. A Galla orator marks the punctuation of his speech by lashing a leathern whip which he holds in his hand. Thus a slight stroke denotes a comma, a harder cut a semicolon, a still harder one a full stop, while a note of admiration is represented by a furious cut through the air.']

[55] [Histoire naturelle et morale des Isles Antilles de l'Amerique. 'Rochefort describes the Caribs listening in reverent silence to their chief's discourse, and testifying their approval with a hun-hun, just as in his time (17th century) an English congregation would have saluted a popular preacher.' From Tylor, Primitive Culture, vol. 1, p. 186.]

[56] [From Tylor, Primitive Culture, vol. 1, p. 196. 'Among ourselves the sibilant interjection passes into two exactly opposite senses, according as it is meant to put the speaker himself to silence, or to command silence for him to be heard; and thus we find the sibilant used elsewhere, sometimes in the one way and sometimes in the other. Among the wild Veddas of Ceylon, iss! is an exclamation of disapproval, as in ancient or modern Europe; and the verb sharak, to hiss, is used in Hebrew with a like sense, 'they shall hiss him out of his place.' But in Japan reverence is expressed by a hiss, commanding silence.']

[57] [Catlin, North American Indians, vol. 1, pp. 221, 39, 151, 162. 'Catlin describes a party of Sioux Indians, when they came to the portrait of a dead chief, each putting his hand over his mouth with a hush-sh; and when he himself wished to approach the sacred 'medicine' in a Mandan lodge, he was called to refrain by the same hush-sh!' From Tylor, Primitive Culture, vol. 1, p. 196.]

[58] [Basutos, p. 234. 'Casalis says of the Basutos, 'Hisses are the most unequivocal marks of applause, and are as much courted in the African parliaments as they are dreaded by our candidates for popular favour.' From Tylor, Primitive Culture, vol. 1, p. 196.]

[59] [Lubbock, The Origin of Civilisation and the Primitive Condition of Man, p. 36. 'Cook asserts that the people of Mallicollo show their admiration by hissing, and the same is the case, according to Casalis, among the Kaffirs.']

[60] [Primitive Culture, vol. 1, p. 195. 'This is a most ingenious conjecture, but unfortunately nothing more. It would be at any rate strengthened, though not established, if its supporters could prove that the st! used to call people in Germany, pst! in Spain, is itself a pure interjectional sound. Even this, however, has never been made out. The call has not yet been shown to be in use outside our own Indo-European family of languages; and so long as it is only found in use within these limits, an opponent might even plausibly claim it as an abbreviation of the very sta! (stay! stop!) for which the theory proposes it as an origin.']

[61] [Grundzüge der Griechischen Etymologie?]

[62] [Hieroglyphica, bk. 1:23. 'To symbolize a man that has not travelled out of his own country, they delineate an CYNOCEPHALUS [creature with an ass's head], because he is neither acquainted with history, nor conversant with foreign affairs.']

[63] [Nederduitsch Taalkundig Woordenboek?]

[64] [Lectures on the Science of Language, (1873 ed.) 1st ser, p. 422. 'A pantomime meant a person who could mimic everything, and there is hardly anything which cannot be thus expressed. We, having language at our command, have neglected the art of speaking without words; but in the south of Europe that art is still preserved. If it be time that one look may speak volumes, it is clear that we might save ourselves much of the trouble entailed by the use of discursive speech. Yet we must not forget that hum! ugh! tut! pooh! are as little to be called words as the expressive gestures which. usually accompany these exclamations.']

[65] [Shakespeare, The Merry Wives of Windsor, act 1, sc. 1. 'Truely I will not goe first: truely-la: I will not doe you that wrong.'
Ibid., act 1, sc. 4. 'This is all, indeed, la! but I’ll ne’er put my finger in the fire, and need not.']

[66] [Suffolk Words and Phrases, p. 72. 'Caw-hoo—Caw-hoo. The common call or cry for scaring crows. Crow, corvo, and cawhoe, are nearly cognate; Magara and Maha are East Indian names for the same bird. All seem to have originated in its cacophonic note.'
Ibid., p. 513. 'Wahahow, R. C. a writer in Camden's Remains (Sir Robert Cotton) says that we use wahahow, in hallooing, as an interjection. Rem. p. 33. I have been curious to find an example of it, bat have not succeeded.']

[67] [Tylor, Primitive Culture, vol. 1, p. 199. 'In Australia the imitative verb 'to eat' reappears as g'nam-ang. In Africa the Susu language has nimnim, 'to taste,' and a similar formation is observed in the Zulu nambita 'to smack the lips after eating or tasting, and thence to be tasteful, to be pleasant to the mind.' This is an excellent instance of the transition of mere imitative sound to the expression of mental emotion, and it corresponds with the imitative way in which the Yakama language, in speaking of little children or pet animals, expresses the verb 'to love' as nem-no-sha (to make n'm-n'). In more civilized countries these forms are mostly confined to baby-language.']

[68] [Ibid., vol. 1, p. 189. 'The Zulu makes his panting ha! do duty as an expression of heat, when he says that the hot weather says ha ha; his way of pitching a song by a ha! ha! is apparently represented in the verb hay a, 'to lead a song,' hayo 'a starting song, a fee given to the singing-leader for the hay a'; and his interjectional expression ba ba! 'as when one smacks his lips from a bitter taste,' becomes a verb-root meaning 'to be bitter or sharp to the taste, to prick, to smart.'
Most of the examples here are taken from this chapter.]

[69] [History of the Indians, p. 97. 'While dancing they never fail to repeat those notes; and frequently the holy train strike up Halelu, Halelu; then Haleluiab, Halelu-Yab and ALELUIAH and ALELU-YAH, "Irradiation to the divine essence," with great earnestness and fervor, till they encircle the altar, while each strikes the ground with right ad left feet alternately, very quick, but well-timed.']

[70] [Schoolcraft, Archives of Aboriginal Knowledge, vol. 2, p. 199. 'There is a class of Indians that say they can bring blessings or curses by their own power. This class is called We-chas-tah-wah-kan, or spiritual men. They attend the sick, and doctor them, when well paid for it. If an Indian is taken sick, some of the family will go to the lodge of the juggler, carrying with him a gun, a new blanket, or some other article; sometimes a horse. With a pipe filled with tobacco, this messenger approaches the juggler, pipe and payment in hand. The pipe is lighted, and the messenger presents the stem to him. Sometimes the messenger makes great lamentations while the doctor or juggler is smoking. He then takes the payment, puts it aside, and goes to see the sick man, but seldom takes any medicine with him. When he arrives at the lodge he walks in, and sits down a little distance from the sick. He never touches his pulse to see what state he is in, but calls for a rattle, (which is made of a gourd-shell, cleaned out, with beads put inside.) Sometimes birch-bark is used for a rattle, when gourds cannot be had. The doctor then strips himself naked, except the cloth around the loins; the leggings and moccasins are also kept on. In this state of nudity the doctor or juggler commences to sing, and shake his rattle to charm away the disease. The words of the song are, hi, le, li, lah hi, le, li, lah hi, le, li, lah, uttered in quick succession for half a minute; then a chorus commences, ha ha ha ha-ha-ha-ha. This is gone over three or four times, and then the juggler stops to smoke; after which, he sings and rattles again, and commences to suck the parts supposed to be diseased. After he sucks and draws for half a minute, shaking the shell all the time, he rises half-way up from his seat, apparently almost suffocated, hawking and gagging, and thrusts his face into a little bowl of water, gurgling and making all sorts of gestures and noises. This water is used to wash his mouth with, and cleanse it from the disease that he has drawn from the sick person. They pretend that they can draw bile from a sick person in this way; but a disease that has been brought on by super natural powers must be treated in another manner. Many of the Indians have faith in this mode of doctoring; but it had not the desired effect in the summer of 1847, when about one hundred and fifty of them died of bilious and other fevers, which they were compelled to confess. Some Indians punctually attend funerals, and in many instances appropriate addresses are made; the habits of the deceased are narrated; advice is given; the customs of their forefathers they are admonished to keep, &c. Any of his relations may draw devices on the grave-post of the deceased. The only device I ever saw on a grave-post was the number of persons he had killed or taken prisoners of his enemies, men, women, and children. For a person killed, it was represented without a head; for a prisoner, a full figure with the hands tied; for a female, a woman s dress was on it.']

[71] [Pentaur. On this poem, see Brugsch, History of Egypt Under the Pharaohs, vol. 1, p. 373.]

[72] [Source. But see also the above note.]

[73] [The Mythology and Rites of the British Druids, p. 364. See note below.]

[74] [Ibid., note to p. 534. 'The phrase Rhwyv Trydar, lord, or leader of the din, which Taliesin and Aneurin apply to the sun, with others of similar import, seem to denote, that the Druids welcomed his risings with frantic shouts of joy, accompanied with vocal hymns and instrumental music.']

[75] [Pierret, Vocabulaire Hieroglyphique, under the entry 'Met.']