THE NATURAL GENESIS

NOTES TO SECTION 1

[1] [Letter to Anebo, in Iamblichus' On the Mysteries, sect. 32. 'What also is the meaning of those mystic narrations which say that a certain divinity is unfolded into light from mire, that he is seated above the lotus, that he sails in a ship, and that he changes his forms every hour, according to the signs of the zodiac? For thus, they say, he presents himself to the view, and thus ignorantly adapt the peculiar passion of their own imagination to the God himself. But if these things are asserted symbolically, being symbols of the powers of the divinity, I request an interpretation of these symbols. For it is evident, that if these are similar to the passions of the Sun, when he is eclipsed, they would be seen by all men who intently survey the God.' T. Taylor's tr., Works, vol. 17, p. 17.
Theurgia, ch. 1, v. 7. 'What do they mean when they speak of the one coming forth to light from the slime, sitting on the Lotus-blossom, sailing in a boat, changing forms according to the season, and assuming a shape according to the Signs of the Zodiac? For so this is said to be seen at the Autopsias; and they unwittingly attribute to the divinity a peculiar incident of their own imagination. If, however, these expressions are uttered figuratively, and are symbolic representations of his forces, let them tell the interpretation of the symbols. For it is plain that if they denote the condition of the Sun, as in eclipses, they would be seen by every one who looked toward it intently.' Wilder's tr.]

[2] [Theurgia ['On the Mysteries'], note 3. 'It is requisite to know that the philosopher Proclus, in his commentary on the Enneads of the great Plotinus, says that it is the divine Iamblichus who answers the prefixed epistle of Porphyry, and who assumes the person of a certain Egyptian of the name of Abammon, through the affinity and congruity of the hypothesis. And indeed the conciseness and definiteness of the diction, and the efficacious, elegant and divine names of conceptions, testify that the decision of Proclus is just.' Thomas Taylor's tr. of the Greek passage prefixed to Gale's pub. of Iamblichus. See Thomas Taylor's Works, vol. 17, pp. 153-4.]

[3] [Iamblichus, Mysteries, 1670. Gale's tr. See above note.]

[4] [Champollion-Figeac, Égypte Ancienne, p. 245. 'Quelques mots peuvent suffire pour donner une ideé vraie et complète de la religion égyptienne: c'était un monothéisme pur, se manifestant exterieurement par un polythéisme symbolique, c'est-à-dire, un seul dieu dont toutes les qualités et les attributions étaient personnifiées en autant d'agents actifs ou divinités obéissantes.']

[5] [Rouge, 'Conference sur le Religion des Anciens Égyptiens, Prononcée au Cercle Catholique,' p. 13. 'La croyance à l'Unite du Dieu supreme, à ses attribute de Créateur et de Législateur de l'homme, qu'il a doue d'une ame immortelle.' P. 376 of APC, vol. 20. Not sure if this is what M. is referring to as my copy is poor and virtually illegible.]

[6] [Source.]

[7] [Le Calendrier des Jours Fastes et Néfastes de l'Année Égyptienne, p. 107.]

[8] [Le Pantheon Égyptien, introduction, p. vii. 'Il a du sans doute en résulter que le vulgaire ignorant, ne voyant rien au delà  de l'idole qu'on lui mettait sous les yeux, fut maintenu par le despotisme des prêtres dans un abject fétichisme, mais les initiés ne reconnaissaient qu'un dieu unique et caché qui a creé le monde, qui en maintient l'harmonie par la course quotidienne du soleil, et qui est la source du Bien.']

[9] [The Monuments of Upper Egypt, pp. 24-5. 'But for the less refined adoration of the people who required, so to speak, a palpable and a tangible god, were presented the images of the divinities sculptured on the walls of the temples. Such are the ideas which thus far have been accepted by the scientific world, and the only classical authority on which the whole tradition rests is the passage in Jamblichus.
    Unfortunately, the more one studies the Egyptian religion, the greater becomes the doubt as to the character which must definitively be ascribed to it. A most fertile source of materials has recently been placed at our disposal by the excavations of the temples of Denderah and of Edfou. From one end to another, these temples are covered with legends, and present every appearance of being two books which treat, ex professo, of religion generally and more particularly of the gods to whom these temples are dedicated. But neither in these temples nor in those which were previously known to us does the one god of Jamblichus appear. If Amnion at Thebes is the "first of the first," if Phtah at Memphis is the father of all creation, without beginning and without end, it is because all the Egyptian gods are in turn clothed with the attributes of the Eternal. In other terms, we find everywhere deities who are immortal and uncreated; but nowhere do we find the One and invisible God, without name and without form, who presides from on high over the Egyptian Pantheon. Thus no indication to that effect is given by the temple of Denderah, the most hidden inscriptions of which have now been thoroughly examined. What we may rather gather from the study of this temple is that, with the Egyptians, the universe itself was God, and that Pantheism formed the basis of their religion.']

[10] [HL, p. 217. 'How many Egyptians accepted the words in a sense which we ourselves should admit to be correct? Was there really, as is frequently asserted, an esoteric doctrine known to the scribes and priests alone, as distinct from the popular belief? No evidence has yet been produced in favour of this hypothesis.
    The nature of Henotheism as distinct from Monotheism was explained in last year's Lectures as a phase of religious thought in which the individual gods invoked are not conceived as limited by the power of others.']

[11] [On the Mysteries, ch. 8:3. 'According to another order, however, he arranges the God Emeph prior to, and as the leader of, the celestial Gods. And he says that this God is an intellect, itself intellectually perceiving itself, and converting intellections to itself. But prior to this, he arranges the impartible one, which he says is the first paradigm, and which he denominates Eicton.' Taylor's tr.
See Wilder's tr. here. See also NG 2:393 and AE 1:500.]

[12] [Poss. Egypt's Place in Universal History, vol. 1, p. 402. 'The representation of En-Pe, as leader of Heaven, is of uncertain date.'
Footnote 286, 'From this Birch explains the Emeph of Iamblichus (Gallery, p. 22).' But there is no other ref. to this name.]

[13] [Cymbeline, act 4, sc. 2. 'That angel of the world, doth make distinction
    Of place ’tween high and low.']

[14] [Muller, Chips from a German Workshop, vol. 1, pp. 360-2. 'If the Jews had remembered the meaning of El, the Omnipotent, they could not have worshipped Baal, the Lord, as different from El. But as the Aryan tribes bartered the names of their gods, and were glad to add the worship of Zeus to that of Uranos, the worship of Apollon to that of Zeus, the worship of Hermes to that of Apollon, the Semitic nations likewise were ready to try the gods of their neighbours. If there had been in the Semitic race a truly monotheistic instinct, the history of those nations would become perfectly unintelligible. Nothing is more difficult to overcome than an instinct; "naturam expellas furca, tamen usque recurret." But the history even of the Jews, is made up of an almost uninterrupted series of relapses into polytheism. Let us admit, on the contrary, that God had in the beginning revealed Himself as the same to the ancestors of the whole human race. Let us then observe the natural divergence of the languages of man, and consider the peculiar difficulties that had to be overcome in framing names for God, and the peculiar manner in which they were overcome in the Semitic and Aryan languages, and everything that follows will be intelligible. If we consider the abundance of synonymes into which all ancient languages burst out at their first starting, if we remember that there were hundreds of names for the earth and the sky, the sun and the moon, we shall not be surprised at meeting with more than one name for God both among the Semitic and the Aryan nations. If we consider how easily the radical or significative elements of words were absorbed and obscured in the Aryan, and how they stood out in bold relief in the Semitic languages, we shall appreciate the difficulty which the Shemites experienced in framing any name that should not seem to take too one-sided a view of the Deity by predicating but one quality, whether strength, dominion, or majesty; and we shall equally perceive the snare which their very language laid for the Aryan nations, by supplying them with a number of words which, though they seemed harmless as meaning nothing except what by tradition or definition they were made to mean, yet were full of mischief owing to the recollections which, at any time, they might revive "Dyaus" in itself was as good a name as any for God, and in some respects more appropriate than its derivative "deva," the Latin deus, which the Romance nations still use without meaning any harm. But "Dyaus" had meant "sky" for too long a time to become entirely divested of all the old myths or sayings which wore true of Dyaus, the sky, but could only be retained as fables, if transferred to Dyaus, God. Dyaus, the Bright, might be called the husband of the earth; but when the same myth was repeated of Zeus, the god, then Zeus became the husband of Demeter, Demeter became a goddess, a daughter sprang from their union, and all the sluices of mythological madness were opened. There were a few men, no doubt, at all times, who saw through this mythological phraseology, who called on God, though they called him "Zeus," or "Dyaus," or "Jupiter." Xenophanes, one of the earliest Greek heretics, boldly maintained that there was but "one God, and that he was not like unto men, either in body or mind." A poet in the Veda asserts distinctly, "They call him Indra, Mitra, Variwa, Agni: then he is the well-winged heavenly Garutmat; that which is One the wise call it many ways, they call it Agni, Yama, Matarisvan."
    But, on the whole, the charm of mythology prevailed among the Aryan nations, and a return to the primitive intuition of God and a total negation of all gods, were rendered more difficult to the Aryan than to the Semitic man. The Semitic man had hardly ever to resist the allurements of mythology. The names with which he invoked the Deity did not trick him by their equivocal character. Nevertheless, these Semitic names, too, though predicative in the beginning, became subjective, and from being the various names of One Being, lapsed into names of various beings. Hence arose a danger which threatened wellnigh to bar to the Semitic race the approach to the conception and worship of the One God.']

[15] [Rit. ch. 32. 'I am the light of the Eyes, Existences are in my hand, Non-existences are in my belly.' Birch's tr. Cf. Renouf's.]

[16] [Birch, 'Inscription of Darius at El-Khargeh,' RP, 8, 135. See p. 137. See also BB 2:38.]

[17] [Rit. ch. 98. 'Let me cross and manage to see the Only one, the Sun going round [to thee] giving him peace.' Birch's tr. Cf. Renouf's.]

[18] [Rit. ch. 17. 'I do as ye do to the Seven Great Spirits in the service of their Lord, the Creator [or Judgment]. Anup made their places on that day [they answer] of our coming to you. Let him explain it. The Gods, Lords of Truth, I am Thoth and Astes Lord of the West; the Chiefs behind Osiris are Amset, Hapi, Tuautmutf, and Kabhsenuf. These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven.' Birch's tr. Cf. Renouf's.]

[19] [Naville, 'Litany of Ra,'  RP, 8, 103.
Compare Bleeck, Avesta; The Religious Books of the Parsees, vol. 3, p. 21-3.
'In the name of God, Ormazd, the lord of Increasing, May the Creator Ormazd increase in great brilliancy; the Bright, the Majestic, Heavenly of the Heavenly, may he the Highest come (to our help).
    Of all sins I repent, etc.
    I praise with good thoughts, etc. (Yacna xii.)
    I confess (myself), etc., for praise to Ahura-Mazda, the Shining, Majestic, satisfaction, etc.
    1. Zarathustra asked Ahura-Mazda: Ahura-Mazda, Heavenly Holy, Creator of the corporeal world. Pure One!
    2. What is the mightiest of the Manthra Çnenta, what the most victorious, what the most majestic, what that which most brings fulfilment to prayers, what the most victoriously smiting, what the most healing, what most torments the tormentings of the Daevas and (evil) men, what is of the whole corporeal world the most helpful to me, what is that of the whole corporeal world which most purifies the inward parts?
    3. Then answered Ahura-Mazda: [As to] Our Names, the Amesha-çpentas, O holy Zarathustra, that is the mightiest of the Manthra-çpenta, that the most victorious, that the most majestic, that that which most brings fulfilment to prayers, that the most victoriously smiting, that the most healing, that inflicts most torments on the Daevas and (wicked) men, that is of the whole corporeal world the most helpful from me, that it is of the whole corporeal world which most purifies the inward parts.
    4. Then spake Zarathustra: Tell me then the Name, pure Ahura-Mazda, which is Thy greatest, best, and fairest, which is most efficacious for prayers, the most victoriously smiting and the most healing, which most torments the torments of the Daevas and the (wicked) men.
    5. That I also may torment all Daevas and (wicked) men, that I may torment all sorcerers and Pairikas, that no one may torment me, neither Daeva, nor man, nor sorcerer, nor Pairika.
    6. Then answered Ahura-Mazda: My Name is: The to be questioned, pure Zarathustra; the second: the Gatherer; the third: the Spreader abroad; the fourth: Best Purity; the fifth: All good things created by Mazda which have a pure origin; the sixth: I am the Understanding; the seventh: I am Endowed with understanding; the eighth: I am Wisdom; the ninth: I am Endowed with Wisdom; the tenth: I am the Increaser; the eleventh: I am Endowed with Increase; the twelfth: the Lord; the thirteenth: the Most Profitable; the fourteenth: he who is without harm; the fifteenth: the Steadfast; the sixteenth: the Reckoner of service; the seventeenth: the All-observing; the eighteenth: the Healing; the nineteenth: that I am the Creator; the twentieth: that I bear the Name Mazda.
    7. Praise me, Zarathustra, day and night with gifts which are brought hither midst prayers.
    8. I will come to thee for protection and joy, I who am Ahura-Mazda; there shall come to thee for protection and joy: the good Çraosha, the holy: there shall come to thee for protection and joy: Water, trees, and the Fravashis of the pure.
    9. If thou wishest, Zarathustra, thou mayest torment these torments of the Daevas and men, of the sorcerers and Pairikas, of the Çathras, Kavis and Karapanas;
    10. Of the destructive two-legged, of the two-legged Ashem-sogas.
    11. The wolf with four feet, the hosts consisting of many foes, with many banners, with high banners, with uplifled banners, carrying a wounded banner.
    12. These Names preserve, (and) utter them day and night.
    13. I am the Protector, I am the Creator, I am the Nourisher, I am the Knowing, I am the Holiest Heavenly One.
    14. My name is: The Healing; my name is: The Most Healing; my name is: The Priest; my name is: The Most Priestly; my name is: God (Ahura); my name is: Great Wise One (Mazda);
    15. My name is: The Pure; my name is: The Purest; I am called. The Majestic; I am called The Most Majestic;
    16. I am called, The Much-seeing; I am called. The Most Much-seeing; I am called, The Far-seeing; I am called. The Most Far-seeing;
    17. I am called, The Watcher; I am called, The Desirer; I am called, The Creator; I am called. The Protector; I am called. The Nourisher; I am called, The Knower; I am called, The Most Knowing;
    18. I am called. The Augmenter; I am called. Possessing increasing Manthras; I am called, The Ruler at Will; I am called. The Most Ruling at Will;
    19. I am called, The Ruling with Name;  I am called, The Most Ruling with Name; I am called, The Not to be Deceived; I am called. The Undeceived;
    20. I am called. The Protecting; I am called, The Tormentor of Torment; I am called, The Smiting here; I am called. The All-smiting; I am called, The All-creating;
    21. I am called, The All-Majestic;  I am called. Endued with much Majesty; I am called. The Very Majestic; I am called, Endued with Very Great Majesty; I am called, The Effecting-profit; I am called, The Working-gain; I am called, The Profitable;
    22. I am called. The Strong; I am called, The Most Profitable; I am called, The Pure; I am called. The Great;
    23. I am called, The Kingly; I am called, The Most Kingly; I am called. The Well-wise; I am called, The Well-wisest; I am called. The Far-seeing.**
    24. These my names—he who in the corporeal world, holy Zarathustra, maintains and speaks these my names...
** The number of Names here given is seventy-five, but, according to the Parsees, it should be seventy-two which is a sacred number with them. As most of the MSS. omit the Name "Endued with Very Great Majesty," in Verse 21, and the thirteenth and eighteenth Names are repeated in Verses 14 and 33, the difference is easily accounted for.—Translator.']

[20] [Poss. in Le Pantheon Égyptien.]

[21] [History of Egypt, vol. 1, p. 313. 'First, then, it appears to be certain that the Egyptian religion, like most other religions in the ancient world, had two phases or aspects: one, that in which it was presented to the general public or vast mass of the population; the other, that which it bore in the minds of the intelligent, the learned, the initiated. To the former it was a polytheism of a multitudinous, and in many respects of a gross, character: to the latter it was a system combining strict monotheism with a metaphysical speculative philosophy on the two great subjects of the nature of God and the destiny of man, which sought to exhaust those deep and unfathomable mysteries.']

[22] [Eusebius. The fragments of Chaeremon are contained in Eusebius' works and Josephus. See note below.]

[23] [Preparatio Evangelica, bk. 3, ch.  9. 'We had also just now Chaeremon as a witness that the Egyptians believed in nothing previous to the visible world, "nor in any other gods except the planets" and other stars, and interpreted all things in reference to the visible parts of the world, "and nothing to incorporeal and living beings."' Clifford's tr.
Ibid., bk. 3, ch. 4. '''FOR as to Chaeremon and the rest, they do not believe in anything else prior to the visible worlds, since they account as a ruling power the gods of the Egyptians, and no others except the so-called planets, and those stars which fill up the zodiac, and as many as rise near them: also the divisions into the "decani," and the horoscopes, and the so-called "mighty Rulers," the names of which are contained in the almanacks, and their powers to heal diseases, and their risings and settings, and indications of future events.' Clifford's tr.
This is extracted from Porphyry's letter to Anebo in Iamblichus' On the Mysteries, section 8. 'For Chairemon and the others hold that there is not anything else prior to the worlds which we behold. At the beginning of their discourses they adopt the divinities of the Egyptians, but no other gods, except those called Planets, those that make up the Zodiac and such as rise with these, and likewise those divided into decans, those which indicate nativities, and those which are called the Mighty Leaders.' Wilder's tr.]

[24] [De Natura Deorum, 2.70. 'Videtisne igitur ut a physicis rebus bene atque utiliter inventis tracta ratio sit ad commenticios et fictos deos. Quae res genuit falsas opiniones erroresque turbulentos et superstitiones paene aniles. et formae enim nobis deorum et aetates et vestitus ornatusque noti sunt, genera praeterea coniugia cognationes, omniaque traducta ad similitudinem inbecillitatis humanae.'
On the Nature of the Gods, 2.70. 'You see then how sound and useful discoveries in the field of natural science have led to the attribution of fictitious powers to these imaginary gods. This has given rise to false beliefs, wild errors and all the stuff of old wives' tales. We even think we know the appearance of the gods, their age, their costumes and their fashions!' McGregor's tr.]

[25] [Ibid., 1.119. 'Quae ratio maxime tractata ab Euhemero est, quem noster et interpretatus est et secutus praeter ceteros Ennius; ab Euhemero autem et mortes et sepulturae demonstrantur deorum; utrum igitur hic confirmasse videtur religionem an penitus totam sustulisse? Omitto Eleusinem sanctam illam et augustam, "Ubi initiantur gentes orarum ultimae", praetereo Samothraciam eaque, quae Lemni "Nocturno aditu occulta coluntur silvestribus saepibus densa"; quibus explicatis ad rationemque revocatis rerum magis natura cognoscitur quam deorum.'
Ibid., 1.119. 'Euhemerus describes how these deified heroes died and where they lie buried. Does such a man seem to you to have strengthened religion or to have utterly undermined and destroyed it? I say nothing of the holy and solemn shrine of Eleusis, "Where all the powers of the earth, are made partakers of the mysteries," or of Samothrace or of those secret rites which are celebrated on Lemnos, "By throngs of worshippers by night, in shadowy groves." For when these are examined by the light of reason, they seem to be a recognition of the powers of Nature rather than the power of God.' McGregor's tr.]

[26] [Of Isis and Osiris.]

[27] [Hieroglyphica. See my essay and intro to this work.]

[28] [This could be seen as a jibe at Plato by Massey, for he considered Plato to be misconstruing the mysteries in favour of an allegorical interpretation. Others, like Kenneth Grant (who draws heavily on the work of Massey) for example, would say the mysteries were based on fundamental facts; and the most obvious were the physiological ones.]

[29] [Taylor, On the Eleusinian Mysteries, sect. 1. 'The other of these is Proclus in his Commentary on the Politicus of Plato, p. 372, who, speaking concerning the sacerdotal and symbolical mythology, observes, that from this mythology Plato himself establishes many of his own peculiar dogmata.' See Taylor's Works, vol. 7, p. 59.]

[30] [Proclus, Commentary on the Timaeus, vol. 2, p. 181, bk. 4, 37D. '"The nature indeed of animal itself was eternal, and this it is impossible to adapt perfectly to that which is generated. Hence he formed the design of producing a certain moveable image of eternity; and in consequence of this, while he was adorning the universe, he made this eternal image proceeding according to number, of eternity abiding in one, and which we denominate time."']

[31] [See esp. Proclus' Commentary on Timaeus.]

[32] [Unable to trace.]

[33] [Poss. in his History of the Decline and Fall of the Roman Empire. As ref. is so vague it would be virtually impossible to find it in this mammoth work.]

[34] [Koelle, Introduction, p. 6. Unable to trace. I can find no such work by this author, nor any refs. to the Orowos in his other works, but poss. in Africana Polyglotta.]

[35] [Hahn, Tsuni-Goam, p. 2. 'The Old Dutch also did not know that their so-called Hottentots formed only one branch of a wide-spread race, of which the other branch divided into ever so many tribes, differing from each other totally in language, and having only a phonetic relationship, as regards certain peculiar sounds, of which the clicks formed the essential part.']

[36] [Theal, Kaffir Folklore, p. 198. 'Among the Tembus, the Pondos, the Zulus, and many other tribes, are people with this same family title. They cannot trace any relationship with each other, but wherever they are found they have ceremonies peculiar to themselves. Thus the customs observed at the birth of a child are exactly the same in every part of the country among people of the same family title, though they may never have heard of each other, while neighbours of the same clan, but of different family titles, have these customs altogether dissimilar. All the children take the family title of the father, and can thus marry people of the same family title as the mother, provided they are not closely related in blood.']

[37] [Brinton, Myths of the New World, p. 71. '"Four is their sacred number," says Mr. Pond (p. 646). Their neighbors, the Pawnees, though not the most remote affinity can be detected between their languages, coincide with them in this sacred number, and distinctly identified it with the cardinal points.']

[38] [James, Account of an Expedition from Pittsburgh, vol. 3, p. 52. 'Nor does this observation, though perhaps unintentionally exaggerating the idea of the abstruse nature of language, appear absolutely destitute of foundation, since these nations, although constantly associating together, and united under the influence of the Bear Tooth, are yet totally ignorant of each other's language; in so much as it was of no uncommon occurrence to see two individuals of different nations sitting upon the ground, and conversing freely with each other by means of the language of signs.'
Burton, City of Saints, p. 151. 'So also Burton tells us that the Arapahos of North America, 'who possess a very scanty vocabulary, can hardly converse with one another in the dark; to make a stranger understand them they must always repair to the camp fire for pow-wow.' From Lubbock, Origin of Civilisation, p. 418.
See also Tylor, Researches into the Early History of Mankind, p. 35. 'It is well known that the Indians of North America, whose nomad habits and immense variety of languages must continually make it needful for them to communicate with tribes whose language they cannot speak, carry the gesture-language to a high degree of perfection, and the same signs serve as a medium of converse from Hudson's Bay to the Gulf of Mexico. Several writers make mention of this "Indian pantomime," and it has been carefully described in the account of Major Long's expedition, and more recently by Captain Burton. The latter traveller considers it to be a mixture of natural and conventional signs, but so far as I can judge from the one hundred and fifty or so which he describes, and those I find mentioned elsewhere, I do not believe that there is a really arbitrary sign among them. There are only about half-a-dozen of which the meaning is not at once evident, and even these appear on close inspection to be natural signs, perhaps a little abbreviated or conventionalized. I am sure that a skilled deaf-and-dumb talker would understand an Indian interpreter, and be himself understood at first sight, with scarcely any difficulty. The Indian pantomime and the gesture-language of the deaf-and-dumb are but different dialects of the same language of nature. Burton says that an interpreter who knows all the signs is preferred by the whites even to a good speaker. "A story is told of a man, who, being sent among the Cheyennes to qualify himself for interpreting, returned in a week and proved his competence: all that he did, however, was to go through the usual pantomime with a running accompaniment of grunts."']

[39] [The Complete Prose Works of Ralph Waldo Emerson, vol. 8, 'Letters and Social Aims; Poetry and Imagination.' 'Thus a good symbol is the best argument, and is a missionary to persuade thousands.']

[40] [Du culte des dieux fétiches, sect. 1, pp. 18-9. 'Ces Fétiches divins ne font autre chose que le premier objet matériel qu'il plait à chaque nation ou à  chaque, particulier de choisir & de faire consacrer en cérémonie par ses Prêtres: c'est un arbre, une montagne, la mer, un morceau de bois, une queue de lion, un caillou, une coquille, du sel, un poisson, une plante, une fleur, un animal d'une certaine espéce, comme vache, chèvre, éléphant, mouton; enfin tout ce qu'on peut s'imaginer de pareil.']

[41] [Various uses of the phrase 'ceremonial government' by Spencer can be found throughout his Principles of Sociology, pt. 4, 'Ceremonial Institutions,' viz.: p. 21. 'Before there are laws, there must be submission to some potentate enacting and enforcing them. Before religious obligations are recognized, there must be acknowledged one or more supernatural powers. Evidently, then, the behaviour expressing obedience to a ruler, visible or invisible, must precede in time the civil or religious restraints he imposes. And this inferable precedence of ceremonial government is a precedence we everywhere find.'
Ibid., p. 27. 'In kindred fashion a Yoruba king, when he goes abroad, is accompanied by his wives, who sing his praises. Now when we meet with facts of this kind—when we read that in Madagascar "the sovereign has a large band of female singers, who attend in the courtyard, and who accompany their monarch whenever he takes an excursion, either for a short airing or distant journey;" when we are told that in China "his imperial majesty was preceded by persons loudly proclaiming his virtues and his power;" when we learn that among the ancient Chibchas the bogota was received with "songs in which they sung his deeds and victories;" we cannot deny that these assertors of greatness and singers of praises do for the living king exactly that which priests and priestesses do for the dead king, and for the god who evolves from the dead king. In societies that have their ceremonial governments largely developed, the homology is further shown.'
Ibid., p. 106. 'Still there are places where subjects show their local heads the consideration implied by this act. Some of the Coast Negroes, the Joloffs for example, come daily to their village chiefs to salute them; and among the Kaffirs, the Great Place (as the chief's residence is termed) is the resort of all the principal men of the tribe, who attend " for the purpose of paying their respects to the chief."
    But, as just implied, the visits chiefly to be noted as elements in ceremonial government, are those which secondary rulers and officials of certain grades are required to pay. In a compound society headed by a chief who has been victorious over other chiefs, there arises the need for periodic demonstrations of allegiance.'
Ibid., p. 189. 'As clearly as in preceding cases, we see, in the genesis of badges and costumes, how ceremonial government begins with, and is developed by, militancy. Those badges which carry us back for their derivation to trophies taken from the bodies of slain brutes and men, conclusively show this; and we are shown it with equal conclusiveness by those badges, or symbols of authority, which were originally weapons taken from the vanquished.'
Ibid., p. 222. 'Both deductively and inductively, then, we see that ceremonial government is one of the agencies by which social co-operation is facilitated among those whose natures are in large measure anti-social.' Spencer does not use the term 'conscious symbolization' anywhere.]

[42] [Lord, The Naturalist in Vancouver Island and British Columbia, vol. 2, p. 257. 'When staying at Fort Rupert I saw, by mere chance, what the Hudson's Bay trader called an ' Indian copper.' He told me that it was only on very high festivals that it was ever produced, and that its value to the tribe was estimated to be 15 slaves, equal to 200 blankets.
    This wonderful 'medicine' was contained in a wooden case, most elaborately ornamented on its exterior with differently-shaped pieces of nacre neatly inlaid, brass-headed nails, and pieces of bone. The inside was lined with the softest kind of cedar-bark. The 'copper' was 2 feet 4½ inches in length, wider at one end than the other, the wider end 1 foot 6½ inches; and brilliantly painted, representing all sorts of curiously-shaped devices; interspersed amongst them were eyes of all sizes. It was made from a solid piece of native copper, that had been hammered flat. The trader also told me that some imitation 'coppers' had been made for the Company and offered to the Indians, but nothing would induce them either to purchase or have them as a gift. What use this 'copper' is I cannot tell, unless it is a kind of standard similar to our regimental colours. It belongs to the tribe, not to the chief, and is kept by the 'medicine-men' or doctors, rain-makers, and scoundrels in general.']

[43] [Hahn, Tsuni-Goam, p. 83. 'The root of a shrub called !Kharab is taken and cut to pieces, and minced on stones. If one is hungry, he takes the dust and goes to his neighbour's house, where he throws it into the fire, expecting that food will be offered to him. This kind of charm is called the ho‡utes, or food-finder, food provider.']

[44] [Hieroglyphica, bk. 1.70. 'To denote darkness, they represent the TAIL OF A CROCODILE, for by no other means does the crocodile inflict death and destruction on any animal which it may have caught, than by first striking it with its tail, and rendering it incapable of motion: for in this part lies the strength and power of the crocodile. And now, though there are other appropriate symbols deducible from the nature of the crocodile, those which we have mentioned are sufficient for the first Book.' See also BB 2:53]

[45] [Rit. ch. 125. 'I have not hunted wild animals in their pasturages. I have not netted sacred birds. I have not caught the fish which typify them.' Birch's tr. Cf. Renouf's.]

[46] [Mallery, Introduction to Study of Sign Language of North American Indians (1880); Collection of Gesture-signs & Signals of North American Indians (1880); Sign-Language Among North American Indians Compared with that Among Other Peoples and Deaf-Mutes (1881). See Bibliography for full pub. details.]

[47] [New Essays on the Understanding, bk. 2, Ideas, pt. 9, 'Of Perception.' 'It would likewise be very important to examine the ideas which a man born deaf and dumb may have of things not figured, whose description we usually have in words, and which he must have in a manner wholly different from, though it may be equivalent to ours, as Chinese writing is in fact equivalent to our alphabet, although it is in finitely different, and might appear to have been invented by a deaf man.' In New Essays Concerning Human Understanding, New York, 1896, p. 140.]

[48] [Mallery, Collection of Gesture-signs, p. 35. 'Same motion as Before repeated by swinging the hand backwards from thigh, with quickened motion as the hand went back. (Ojibwa IV.)']

[49] ['Essays on the History of Mankind in Rude and Cultivated Ages,' in Transactions of the Philosophical Society, vol. 6. 'With the forefinger of the right band extended, and the hand shut, describe a line, beginning at the pit of the stomach, and passing down the middle of the body as far as the hand conveniently reaches, holding the hand a moment between the lower extremities. (Dunbar.).' From Mallery, Collection of Gesture-signs, p. 176.]

[50] [Mallery, Collection of Gesture-signs, p. 57. 'Make the sign for Woman and designate age approximately by the distance the right hand is held from the ground, i.e. the child's height. The longer hair denoting the sex and the height age. (Dakota I.)
    First make the sign for Woman; then move the hand, back forward, down to the height of the girl referred to, turning the fingers upward and slightly flexing them and gathering their ends (thumb included) into a circle about two inches in diameter. (Dakota IV.) "The women wear the hair behind the ears and plaited."']

[51] [Ibid., p. 57. 'Pass the flat extended hands, fingers joined, down the sides of the head as far as the shoulders, when they are drawn forward and outward a short distance, ending with the tips pointing towards one another and palms down. Then hold the left hand and arm transversely before the body, pointing to the right, and pass the right index downward along the abdomen, passing it underneath the left hand, then outward and upward, holding the index as high as the face. (Absaroka I; Shoshoni and Banak I.) "Woman born."' See also BB 1:88.]

[52] [Natural History, bk, 24, 62.]

[53] [Mallery,  Collection of Gesture-signs, p. 141. 'The left band stationary about eight inches in front of left breast, horizontal, back outward, edge downward, fingers closed, and then pass the right hand, with fingers hooked, back of hand outward, edge of fingers downward, horizontal, quickly between the left hand and the body to the left side, as though passing it under a blanket or the coat.
    Although not identical with the sign for Stealing this sign resembles it very much, and it is used to denote concealment of any article from view, much the same as we would put out of sight any article we did not wish seen for any reason other than that the article was stolen. (Dakota I.) "Placing it out of sight."
    Hold the opened left hand, palm downward, fingers pointing toward the right a foot or eighteen inches in front of the lower part of the chest, and pass the opened right hand, palm downward, over it, and along the forearm to the elbow; then close both hands and carry the right fist under the left arm, as if hiding it. (Dakota IV.)']

[54] [Title or work not known, authority not identified.]

[55] [Wied, Travels in the Interior of North America, sign-list. 'Hold the left hand flat over the face, back outward, and pass with the similarly held right hand below the former, gently striking or touching it. (Wied.).' From Mallery, Collection of Gesture-signs, p. 83.]

[56] [Mallery, Collection of Gesture-signs, p. 83. 'Place the palm of the hand at a short distance from the side of the head, then withdraw it gently in an oblique downward direction and incline the head and upper part of the body in the same direction. (Ojibwa II.) This authority notes that there is an apparent connection between this conception and execution and the etymology of the corresponding terms in Ojibwa: "he dies," is nibo; "he sleeps," is niba. The common idea expressed by the gesture is a sinking to rest. The original significance of the root nib seems to be "leaning;" anibeia, "it is leaning"; anibekweni, "he inclines the head sideward." The word niba or nibe (only in compounds) conveys the idea of "night," perhaps as the falling over, the going to rest, or the death, of the day.']

[57] [Earle, Philology of the English Tongue, (1866 ed.), p. 421. 'Next we come upon a member which is inconsiderable in its bulk, unimposing in its appearance, and which is inconspicuous by the very continuousness of its presence; but yet one which covers with its influence half the realm of language, which involves one of the most curious of problems, and which raises one of the most important questions in the whole domain of philological speculation: I mean the apparatus of Negation. It may be out of our reach to attain to the primitive history of the negative particle; but if we are to judge of its source by the track upon which it is found, if origin is to be judged of by kindred, if the unknown is to be surmised by that which is known, it is in this portion of the fabric of speech—namely in the flat pronoun-adverbs—that we must assign its birthplace to the negative particle.
    The negative particle in our language is simply the consonant N. In Saxon it existed as a word NE, but we have lost that word, and it is now to us a letter only, which enters into many words, as into no, not, nought, none, never. In French, however, this particle is still extant as a separate word; as 'Je ne vois pas.'' P. 467 of 1873, rev'd, enl'd, ed.
Earle gives a list of examples drawn from Chaucer, Spenser, Anglo-Saxon, then goes onto say: 'This N-particle is not limited to the Gothic family. It appears in Latin ne, non, and in- the negative prefix so well known in our borrowed Latin words, as indelible, intolerable, invincible, inextinguishable. In Greek it appears in the prefix an-, as in our borrowed Greek words, anodyne, which cancels pain; anonymous, which is unnamed.
    There is something strange and fascinating about this faculty of negation in language. It has been often asserted that there is nothing in speech of which the idea is not borrowed from the outer world. But where in the outer world is there such a thing as a negative? Where is the natural phenomenon that would suggest to the human mind the idea of negation? There are, it is true, many appearances that may supply types of negation to those who are in search of them. They who are in possession of the idea of negation may fancy they see it in nature, in such antitheses as light and shade, day and night, joy and sorrow. But they only see a reflection of their own thought. There is no negative in nature. All nature is one continued series of affirmatives; and if this term seem too rigid, it is only because the very term 'affirmation' is a relative one, and implies negation: in other words, the expression is improper only because of the lack of such a foil in nature as negation supplies in the world of mind. Negation is a product of mind. The first crude hint of it is seen in the mysterious analogies of instinct. A horse that has put his head into his manger and found nothing there but chaff, gives a toss and a snort that are strongly suggestive of negation. This is a case of expectation baulked.' Ibid., pp, 470-1.]

[58] [La Mimica degli Antichi Investigata nel Gestire Napoletano. 'Extend the index, holding it vertically before the face, remaining fingers and thumb closed; pass the finger quickly from side to side a foot or so before the face. (Apache I.) This sign, as also that of (Pai-Ute I), is substantially the same as that with the same significance reported from Naples by DE JORIO. Wave extended hand before the face from side to side. (Apache III.).' From Mallery, Collection of Gesture-signs, p. 190, who gives no ref. but I assume it is this one.]

[59] [Jukes, Letters and Extracts from the Addresses and Occasional Writings, p. 248. 'Their language is clear, harmonious, and expressive: their very words for 'yes' and 'no' show this. 'Yes' is 'wow'—how positive and decisive!—only pronounce it with a nod of the head, wow! Lola, on the contrary, is 'no'—one of the most gentle negatives I know, nothing short or snappish about it, and yet sufficiently clear and firm. They don't shake the head with it, but holding up the right hand, shake it by turning it half round and back again two or three times, 'lola, lola.'']

[60] [Expression of the Emotions (1898 ed.), p. 62. 'The waving of the hand from right to left, which is used as a negative by some savages, may have been invented in imitation of shaking the head; but whether the opposite movement of waving the hand in a straight line from the face, which is used in affirmation, has arisen through antithesis or in some quite distinct manner, is doubtful.' Or p. 65 of mod. ed.]

[61] [Mallery, Collection of Gesture-signs, p. 189. 'Hold the flat hand pointing upward before the right side of the chest, then throw it outward and downward to the right. (Dakota VI, VII.).']

[62] [Relacion de las Choses de Yucatan.]

[63] [Account of the Polynesian Race, vol. 1, p. 243 (of 1878 ed.). 'I know not if such a manner of expressing a negative still obtains among the Cushite descendants in N.E. Africa, in Asia, or the Archipelago, but the self-same identical manner of inverting the hands, "palms downwards," in sign of a negative answer, prevails throughout Polynesia. Ask a person if he has such or such a thing, and, two to one, instead of saying "No," he will turn his hand or hands "palms downwards," in sign of a negative answer.']

[64] ['This explanation is, however, somewhat complicated by the Indian signs for "truth," and "lie," given by Burton, who says that the fore-finger extended from the mouth means to "tell truth," "one word;" but two fingers mean to "tell lies," "double tongue." So to move two fingers before the left breast means, "I don't know," that is to say, "I have two hearts." I found that deaf-and-dumb children understood this Indian sign for "lie" quite as well as their own.' From Tylor, Researches into the Early History of Mankind, p. 38, who gives no ref.]

[65] [See above note.]

[66] [Mallery, Collection of Gesture-signs, p. 273. 'If one finger is thrust forward in a straight line from the mouth, it means a straight speech, or speaking the truth. (Ojibwa 1).']

[67] [Hahn, Tsuni-Goam, p. 18. 'And the laws of succession and inheritance are now-a-days the same among the surviving tribes as they were before their separation. Law, ‡hanub means what is right, straight, what is in a straight line. A great man's, or to speak more familiarly, a gentleman's, word was a true word (amab) and it was a disgrace to a "great man" to speak untruth, or to ‡humi or gāra.']

[68] [Rabelais, Gargantua and Pantagruel, III.20. 'How Goatsnose by signs maketh answer to Panurge.
Goatsnose being sent for, came the day thereafter to Pantagruel’s court; at his arrival to which Panurge gave him a fat calf, the half of a hog, two puncheons of wine, one load of corn, and thirty francs of small money; then, having brought him before Pantagruel, in presence of the gentlemen of the bed-chamber he made this sign unto him. He yawned a long time, and in yawning made without his mouth with the thumb of his right hand the figure of the Greek letter Tau by frequent reiterations. Afterwards he lifted up his eyes to heavenwards, then turned them in his head like a she-goat in the painful fit of an absolute birth, in doing whereof he did cough and sigh exceeding heavily. This done, after that he had made demonstration of the want of his codpiece, he from under his shirt took his placket-racket in a full grip, making it therewithal clack very melodiously betwixt his thighs; then, no sooner had he with his body stooped a little forwards, and bowed his left knee, but that immediately thereupon holding both his arms on his breast, in a loose faint-like posture, the one over the other, he paused awhile. Goatsnose looked wistly upon him, and having heedfully enough viewed him all over, he lifted up into the air his left hand, the whole fingers whereof he retained fistwise close together, except the thumb and the forefinger, whose nails he softly joined and coupled to one another. I understand, quoth Pantagruel, what he meaneth by that sign. It denotes marriage, and withal the number thirty, according to the profession of the Pythagoreans. You will be married. Thanks to you, quoth Panurge, in turning himself towards Goatsnose, my little sewer, pretty master’s mate, dainty bailie, curious sergeant-marshal, and jolly catchpole-leader. Then did he lift higher up than before his said left hand, stretching out all the five fingers thereof, and severing them as wide from one another as he possibly could get done. Here, says Pantagruel, doth he more amply and fully insinuate unto us, by the token which he showeth forth of the quinary number, that you shall be married. Yea, that you shall not only be affianced, betrothed, wedded, and married, but that you shall furthermore cohabit and live jollily and merrily with your wife; for Pythagoras called five the nuptial number, which, together with marriage, signifieth the consummation of matrimony, because it is composed of a ternary, the first of the odd, and binary, the first of the even numbers, as of a male and female knit and united together. In very deed it was the fashion of old in the city of Rome at marriage festivals to light five wax tapers; nor was it permitted to kindle any more at the magnific nuptials of the most potent and wealthy, nor yet any fewer at the penurious weddings of the poorest and most abject of the world. Moreover, in times past, the heathen or paynims implored the assistance of five deities, or of one helpful, at least, in five several good offices to those that were to be married. Of this sort were the nuptial Jove, Juno, president of the feast, the fair Venus, Pitho, the goddess of eloquence and persuasion, and Diana, whose aid and succour was required to the labour of child-bearing. Then shouted Panurge, O the gentle Goatsnose, I will give him a farm near Cinais, and a windmill hard by Mirebalais! Hereupon the dumb fellow sneezeth with an impetuous vehemency and huge concussion of the spirits of the whole body, withdrawing himself in so doing with a jerking turn towards the left hand. By the body of a fox new slain, quoth Pantagruel, what is that? This maketh nothing for your advantage; for he betokeneth thereby that your marriage will be inauspicious and unfortunate. This sneezing, according to the doctrine of Terpsion, is the Socratic demon. If done towards the right side, it imports and portendeth that boldly and with all assurance one may go whither he will and do what he listeth, according to what deliberation he shall be pleased to have thereupon taken; his entries in the beginning, progress in his proceedings, and success in the events and issues will be all lucky, good, and happy. The quite contrary thereto is thereby implied and presaged if it be done towards the left. You, quoth Panurge, do take always the matter at the worst, and continually, like another Davus, casteth in new disturbances and obstructions; nor ever yet did I know this old paltry Terpsion worthy of citation but in points only of cosenage and imposture. Nevertheless, quoth Pantagruel, Cicero hath written I know not what to the same purpose in his Second Book of Divination.']

[69] [Moor, Hindu Pantheon, pl. 11, fig. 1.]

[70] [Mallery, Collection of Gesture-signs, p. 21. 'The right hand, back upward, is to be at the height of the elbow and forward, the index extended and pointing forward, the other fingers closed, thumb against middle finger; then, while rotating the hand out ward, move it to a position about four inches in front of the face, the back looking forward and the index pointing upward. (Dakota IV.).']

[71] [Ibid., p. 85. 'Bring the left hand to the left breast, hand half clinched (H), then bring the right hand to the left with the thumb and forefinger in such a position as if you were going to take a bit of string from the fingers of the left hand, and pull the right hand off as if you were stretching a string out, extend the hand to the full length of the arm from you and let the index finger point outward at the conclusion of the sign. (Comanche I.) "Soul going to happy hunting-grounds."']

[72] [Mallery, Introduction to Study of Sign Language, p. 21. 'Place the left forefinger and thumb against the heart, act as if taking a hair from the thumb and forefinger of the left hand with the forefinger and thumb of the right and slowly cast it from you, only letting the left hand remain at the heart, and let the index-finger of the right hand point outward toward the distant horizon. (Holt.)'  Note: Massey has Host. This has now been silently corrected. See Bibliography.]

[73] [Eccl. 12:6. 'Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.']

[74] [Horrack, 'Spoliation of Tombs,' RP, 12, 101. See p. 109.]

[75] [Mallery, Collection of Gesture-signs, p. 154. Massey errs here. Should be pp. 295-6. 'Arapaho. The fingers of one hand touch the breast in different parts, to indicate the tattooing of that part in points. (Long.)
    Seize the nose with the thumb and forefinger. (The Prairie Traveler. By Randolph B. Marcy, captain United States Army, p. 215. New York, 1859.)']

[76] [Sign Language, p. 522; Introduction, pp. 44-5. 'Then placing his left hand, with the thumb and forefinger closed, to his heart, he brought his right hand, fingers in the same position, to his left, then, as if he were holding something between his thumb and forefinger, he moved his right hand away as if he were slowly casting a hair from him, his left hand remaining at his breast, and his eyes following his right—I go about a little while longer, but will be cut off shortly and my spirit will go away (or will die).' (Note: This Address by Kin Chē-ĕss appears in Sign Language, pp. 521-3, and is also reproduced in Introduction to the Study of Sign Language, pp. 44-7, but without the illustrations.)
Compare also Mallery, Collection, p. 98: 'Hold the left fist horizontally in front of the body, then pass the flat and extended right hand, edgewise, quickly downward in front of the left. Sometimes the right is passed down in front of and by the knuckles of the left. (Kaiowa I; Comanche III; Apache II; Wichita II.) "Cut off."' This sign means what is done, finished.']

[77] [Mallery, Sign Language, pp. 521-2; Introduction, pp. 45. 'Placing his right hand on me, he placed both his hands on his breast and breathed deeply two or three times, then using the index-finger and thumb of each hand as if he were holding a small pin, he placed the two hands in this position as if he were holding a thread in each hand and between the thumb and forefinger of each hand close together, and then let his hands recede from each other, still holding his fingers in the same position, as if he were letting a thread slip between them until his hands were two feet apart—You live long time.'
Ibid. 'Placing the thumbs and forefingers again in such a position as if he held a small thread between the thumb and forefinger of each hand, and the hands touching each other, he drew his hands slowly from each other, as if he were stretching a piece of gum-elastic.'
I can find no ref. by Mallery comparing to stretch with the Greek τείνω.]

[78] [Mallery, Sign-Language, fig. 71.]

[79] [Hieroglyphica, bk. 2. 9. 'When we would denote the loins or the constitution of a man we depict the BACKBONE; for some hold that the seed proceeds from thence.']

[80] [Voyages and Travels of an Indian Interpreter. 'If an Indian wishes to tell you that an individual present is his off spring, he points to the person, and then with the finger still extended, passes it forward from his loins in a line curving downward, then slightly upward. (Long.)' Quoted in Mallery, Collection of Gesture-signs, p. 54, who gives no page no.]

[81] [Mallery, Collection of Gesture-signs, p. 54. 'A son or daughter is expressed by making with the hand a movement denoting issue from the loins; if the child be small, a bit of the index held between the antagonised thumb and medius is shown. (Burton.).'
See also ibid., p. 58: 'Pass the hand, fingers extended downward and joined, palm toward the body, downward, close to and in front of the body, changing the direction outward between the thighs; literally, "out of the loins," or else implying the act of parturition. (Arapaho I.)']

[82] [Ibid., p. 289. 'With the fingers and thumb of the right hand separated and partly bent or hooked, pass from the side of the head toward the front of the shoulder, gradually closing the hand in imitation of gathering and smoothing the lock of hair on that side. (Pai-Ute I.)
    Touch the hair on the side of the head with the fingers of the right hand, then place the closed hand before the pubis, with the back forward, index and second fingers extended and separated, pointing downward; place the thumb against the palm so that the tip protrudes a little from the crotch thus formed by the fingers. (Ute I.) "Fourchette, glans clitoridis, and location of."
    The left fore and second fingers are extended and separated, the remaining fingers closed; the thumb is then placed against the palm in such a manner that the tip is visible in the crotch formed by the extended fingers; the hand is then placed back forward in this position at the crotch. (Apache I.) "Resemblance to the pudendum muliebre."']

[83] [Wright, On the Worship of the Generative Powers, pp. 150-151. 'This gesture of the hand appears to have been called at a later period of Latin, though we have no knowledge of the date at which this use of the word began, ficus, a fig. Ficus being a word in the feminine gender, appears to have fallen in the popular language into the more common form of feminine nouns, fica, out of which arose the Italian fica (now replaced by fico), the Spanish higa, and the French figue. Florio, who gives the word fica, a fig, says that it was also used in the sense of "a woman's quaint," so that it may perhaps be classed with one or two other fruits, such as the pomegranate and the apricot, to which a similar erotic meaning was given. The form, under this name, was preserved through the middle ages, especially in the South of Europe, where Roman traditions were strongest, both as an amulet and as an insulting gesture. The Italian called this gesture fare la fica, to make or do the fig to any one; the Spaniard, dar una higa, to give a fig; and the Frenchman, like the Italian, faire la figue. We can trace this phrase back to the thirteenth century at least. In the judicial proceedings against the Templars in Paris in 1309, one of the brethren of the Order was asked, jokingly, in his examination, because he was rather loose and flippant in his replies, "if he bad been ordered by the said receptor (the officer of the Templars who admitted the new candidate) to make with his fingers the fig at the crucifix." Here the word used is the correct Latin ficus; and it is the same in the plural, in a document of the year 1449, in which an individual is said to have made figs with both hands at another. This phrase appears to have been introduced into the English language in the time of Elizabeth and to have been taken from the Spaniards, with whom our relations were then intimate. This we assume from the circumstance that the English phrase was "to give the fig" (dar la higa), and that the writers of the Elizabethan age call it "the fig of Spain." Thus, ancient "Pistol, in Shakespeare:

—"A figo for thy friendship!—
The fig of Spain." Henry V, III. 6.

The phrase has been preserved in all these countries down to modern times and we still say in English, "a fig for anybody," or "for anything," not meaning that we estimate them at no more than the value of a fig, but that we throw at them that contempt which was intimated by showing them the phallic hand, and which the Greeks, as stated above, called σκιμαλίζειν. The form of showing contempt which was called the fig is still well known among the lower classes of society in England, and it is preserved in most of the countries of Western Europe.' Appended to Knight's Discourse on the Worship of Priapus in Two Essays, etc.]

[84] [Mallery, Collection of Gesture-signs, p. 51. 'Challenge. Florentine sign. A fist clinched, with the thumb thrust out under the forefinger. (Butler.)'
Ibid., p. 288. 'The right hand brought to the top of the head and then carried outside wise toward the right and downward as though drawing a comb through the long hair of a woman's head. (Dakota I.) "Long hair."']

[85] [McChesney, in Mallery, Introduction to the Study of Sign-language, p. 23. 'Woman has four signs; one expressing the mammæ, one indicating shortness as compared with man, and the two most common severally indicating the longer hair or more flowing dress. The hair is sometimes indicated by a motion with the right hand as though drawing a comb through the entire length of the hair on that side of the head (McChesney); and sometimes by turning the right hand about the ear, as if putting the hair behind it. (Dodge.)'
See also his Collection of Gesture-signs, p. 218: 'Ends of the fingers of both hands (S) touching the breasts of their respective sides. (Dakota I.) "Indicating the mammae, or one who has nursed a child."']

[86] [Massey errs here. The sign is given by Boteler, not Matthews. Mallery, Collection of Gesture-signs, p. 287. 'The arms were flexed and the hands, fist-like, held at either side in the position of the female mammary glands, then sweeps semicircularly downward. There is no appreciable similarity in this sign and Wied's, the conception and execution of which are wholly different. (Boteler.).' See also note below.]

[87] [Ibid., pp. 287-8. 'Right hand, with thumb and forefinger extended, is brought upward in front of the body, with the back of the hand outward, thumb and forefinger pointing toward the left, to the level of the breast, when the hand is quickly thrown upward, outward, and then slightly downward, i.e., on a curve, so that the hand is horizontal with the palm upward. (Dakota I.) "I like it, wish it."
    There is no appreciable similarity in this sign and Wied's, the conception and execution of which are wholly different. (Boteler.) "One with prominent mammae, who can bring forth young."
    Pass the palm once down the face and the whole body. (Ojibwa I.) "The long, waving dresses [sic] or the graceful contour of the female body." Hold the hands cup shaped over each breast. (Sac, Fox, and Kickapoo I.)']

[88] [Ibid., p. 204. 'Pregnancy. Pantomimically expressed by passing both hands, slightly arched, palms toward the body, from the pubis in a curve upward and in toward the pit of the stomach. (Ute I.) "Corresponds to the rotundity of the abdomen."']

[89] [Ibid., p. 42. 'Born, To be. Make the left hand in front of the body, a little to the right, the palm downward and slightly arched; pass the extended right hand downward, forward, and upward, forming a short curve underneath the left. (Dakota V.) "This is based upon the curve followed by the head of the child during birth, and is used generically." The sign, with additions, means "father," "mother," "grandparent," but its expurgated form among the French deaf-mutes means "parentage" generically, for which term there is a special sign reported from our Indians.']

[90] [Ibid., p. 55. 'Lay the back of the right hand in the palm of the left crosswise on the left side of the breast, and make the up and down movements as though holding and dandling an infant. (Dakota I.) "Sex of the child can be designated by its appropriate sign."']

[91] [Birch, 'Dictionary of Hieroglyphics,' in Bunsen's Egypt's Place in Universal History, vol. 5, p. 421.]

[92] [Reade, in Savage Africa? Cannot trace in this or any of his other works. But see note 94 below.]

[93] [Expression of the Emotions, ch. 12, p. 288. 'There is another little gesture, expressive of astonishment of which I can offer no explanation; namely, the hand being placed over the mouth or on some part of the head. This has been observed with so many races of man, that it must have some natural origin.']

[94] [Quoted by Darwin, Expression of the Emotions, p. 288. 'Mrs. Barber says that the Kafirs and Fingoes express astonishment by a serious look and by placing the right hand upon the mouth, uttering the word mawo, which means 'wonderful.' The Bushmen are said to put their right hands to their necks, bending their heads backwards. Mr. Winwood Reade has observed that the negroes on the West Coast of Africa, when surprised, clap their hands to their mouths, saying at the same time, "My mouth cleaves to me," i.e. to my hands; and he has heard that this is their usual gesture on such occasions.' Darwin gives no source for Reade.]

[95] [Mallery, Collection of Gesture-signs, p. 71. 'Companion; in company. (Compare Relationship.) The two forefingers are extended and placed together, with their backs upward. This sign is also used for Husband. (Long.) Two forefingers held motionless together, touching throughout their length in front of breast, backs upward. (Cheyenne I.)
    The forefinger of each hand extended, pointing straight to the front and joined (all other fingers of both hands closed), hands horizontal, backs upward, on level of the stomach, and close to the body, are carried forward for about eighteen inches with a curved upward movement, so that when the sign is completed the fingers are on a level with the upper part of the breast, pointing obliquely upward. (Dakota I.) "Inseparable, united, equal."']

[96] [Ibid., p. 29. 'Basket. Interlock the separated fingers of the hands in front of body, backs outward, hands horizontal, in imitation of the interlacing of basket-work. (Dakota I.) "From the interwoven splinters of a basket."']

[97] [Mallery, Introduction to the Study of Sign Language, p. 23. 'Clutching at the air several times with both hands. (Kohl.) Same idea of repetition, more objective. This sign may easily be confounded with the mode of counting or enumeration by presenting the ten digits.'
But see also Mallery, Collection of Gesture-signs, p. 74. 'Left hand (P) extended in front of body, then with the right hand, of which the thumb and forefinger are extended (K 1), tap with the forefinger of the right hand each finger and thumb of the left hand; closing the finger at the time of tapping, it indicating that it has been counted. Where multiples of ten are to be used, one or both hands, as may be required, are held in front of the body nearly together, with fingers extended, palm outward, hands upright, and the fingers closed and opened as often as may be necessary.
    Your remarks on page 23 of "Introduction to the study of sign language," after Kohl's sign for "Quantity, many, much," are correct. That observer has without doubt confounded these signs, as I have seen many Indians, belonging to different tribes, using the sign he gives for quantity in counting, and if there is any one universal sign it is this one for counting. (Dakota I.).']

[98] [Ibid., p.20. 'All. Move the right hand, palm downward, in a large circle, horizontally, two feet in front of the face, or move both hands in the same manner. (Dakota IV.)']

[99] [Mallery, Introduction to the Study of Sign Language, p. 17. 'To-day, this day, has four widely discrepant signs in, at least, appearance. In one, the nose is touched with the index tip, followed by a motion of the fist toward the ground (Burton), perhaps including the idea of "now," "here." In another, both hands are extended, palms outward, and swept slowly forward and to each side. (Titchkemdtski.) This may combine the idea of now with openness, the first part of it resembling the general deaf-mute sign for "here" or "now."' But see also Ibid., p. 17. 'A list prepared in July, 1879, by Mr. FRANK CUSHING, of the Smithsonian Institution, from continued interviews with Titchkematski, an intelligent Cheyenne, now employed at that Institution, whose gestures were analyzed, their description as made dictated to a phonographer, and the more generic signs also photographed as made before the camera. The name of the Indian in reference to this list is used instead of that of the collector, as Mr. Gushing has made other contributions, to be separately noted with his name for distinctiveness.'
Also Mallery, Collection of Gesture-signs, p. 13. 'A list prepared in July, 1879, by Mr. FRANK CUSHING, of the Smithsonian Institution, from continued interviews with TITCHKEMATSKI (Cross Eyes), an intelligent Cheyenne, then employed at that Institution.'
Also ibid., p.78. 'Forefinger of right hand crooked and held toward the east to represent the sun, hand elevated, finger uppermost and passed in a semicircle down toward the west. Both hands slightly spread out and elevated to a point in front and considerably above the head, then brought down in semicircle to level below shoulders ending with outspread palms upward. (Cheyenne I.)']

[100] [Mallery, Introduction to study of Sign-language, p. 20. 'The round disk. 5. Place both hands at some distance in front of the breast, apart, and backs downward (Wied).']

[101] [Mallery, Collection of Gesture-signs, p. 187. 'The two hands, open and extended, crossing one another horizontally. (Dunbar.)']

[102] [Ibid., p. 291. 'Year. Give the sign of Rain or Snow. (Burton).']

[103] [Ibid., p. 245. 'Extend the open hand from the mouth. (Burton.).']

[104] [Birch, 'Dictionary of Hieroglyphics,' in Bunsen's Egypt's Place in Universal History, vol. 5, p. 520.]

[105] [Of Isis and Osiris. Unable to find exact ref.]

[106] [Lefebure, 'Book of Hades,' RP, 12, 1. See p. 11, 11th div.]

[107] [Mallery, Collection of Gesture-signs, p. 260. 'Taste. (Compare Sweet and Sour.) Touch the tongue-tip. (Burton.).']

[108] [Ibid., p. 259. 'Sweet. (Compare Sugar and Sour.) Tip of forefinger touched against the tip of tongue; sign for Good. (Cheyenne I.) Same as the sign for Sour, omitting the spitting, and smacking the lips instead. (Dakota I.) "Good; I like it."]

[109] [Ibid., p. 193. 'Old. (Compare Old Man, Aged and Time, long.) With the right hand held in front of right side of body, as though grasping the head of a walking-stick, describe the forward arch movement as though a person walking was using it for support. (Dakota I.) "Decrepit age dependent on a staff!."'
Ibid., p. 217. 'Grandmother. Ends of fingers of both hands touching the breasts on their respective sides, (this is mother), then make the sign for Woman, by drawing the hand downward at the right side of the head as though passing a comb through the long hair, and then complete by the sign for Old, by describing with the right hand in front of the right side of the body part of a circle after the manner of using a cane for support in walking. (Dakota I.) "Denotes an aged person. Decrepit age dependent on a staff."']

[110] [Introduction to the Study of Sign-language, p. 55. 'A lesson was learned by the writer as to the abbreviation of signs, and the possibility of discovering the original meaning of those most obscure, from the attempts of a Cheyenne to convey the idea of old man. He held his right hand forward, bent at elbow, fingers and thumb closed sidewise. This not conveying any sense he found a long stick, bent his back, and supported his frame in a tottering step by the stick held, as was before only imagined. There at once was decrepit age dependent on a staff.']

[111] [Dr. Scott, The Deaf and the Dumb, 2nd ed, p. 12.]

[112] [West, Shayast La-Shayast, ch. 13:9.]

[113] [Hahn, Tsuni-Goam, p. 90. 'If a party goes on a warlike expedition a crow's heart is burnt and pounded and loaded into a gun. The gun is fired into the air, and they believe that as this pounded heart is blown into the air, in the same manner the enemies will fly and become faint-hearted, and they will disperse like timid crows.']

[114] [Source.]

[115] [Spencer & Duncan, Descriptive Sociology, 'African Races,' table 18.]

[116] [Champollion, Dictionnaire égyptien en écriture hiéroglyphique, p. 168.]

[117] [Keppel, Visit to the Indian Archipelago in HMS Mæander, vol. 1, p. 13. 'The Governor kindly presented me with this fallen monarch of the jungle, and I was astonished at the number of native volunteers for the service of denuding him of his skin, the only part I coveted, while they demanded the carcase for their trouble. But I found afterwards that they made a large profit by retailing the flesh, a belief being entertained by this people that the eating of it is not only a sovereign remedy for all diseases, but that it imparts to him who eats it the sagacity as well as the courage of the animal. A friend of mine belonging to the 21st regiment, M.N.I., who was slowly recovering from an attack of fever, finding some difficulty in masticating the food before him, questioned his servant as to the cause, when he discovered that the fellow had purchased a small piece of my tiger, which he had clandestinely introduced into his master's currie. When my friend got well, young Zaddie firmly believed that his remedy had effected the cure.'
Or as it appears in Lubbock: 'The Malays at Singapore also give a large price for the flesh of the tiger, not because they like it, but because they believe that the man who eats tiger "acquires the sagacity as well as the courage of that animal," an idea which occurs among several of the Indian hill tribes.' From Lubbock, Origin of Civilisation, p. 18. The mistaken ref. by Massey occurs on the following page, p. 19, viz. 'The Dyaks of Borneo have a prejudice against the flesh of deer, which the men may not eat, but which is allowed to women and children. The reason given for this is, that if the warriors eat the flesh of deer they become as faint-hearted as that animal.']

[118] [Abeokuta, vol. 1, p. 104. 'Thus, speaking of Abeokuta, Captain Burton says:—"There was a variety of tattoos and ornamentation, rendering them a serious difficulty to strangers. The skin patterns were of every variety, from the diminutive prick to the great gash and the large boil-like lumps. They affected various figures"—tortoises, alligators, and the favourite lizard.' From Lubbock, Origin of Civilisation, p. 58.]

[119] [De Natura Deorum, bk. 1:101. 'Ipsi, qui inridentur, Aegyptii nullam beluam nisi ob aliquam utilitatem, quam ex ea caperent, consecraverunt; velut ibes maximam vim serpentium conficiunt, cum sint aves excelsae cruribus rigidis, corneo proceroque rostro; avertunt pestem ab Aegypto, cum volucris anguis ex vastitate Libyae vento Africo invectas interficiunt atque consumunt, ex quo fit, ut illae nec morsu vivae noceant nec odore mortuae. Possum de ichneumonum utilitate, de crocodilorum, de faelium dicere, sed nolo esse longus. Ita concludam tamen beluas a barbaris propter beneficium consecratas, vestrorum deorum non modo beneficium nullum extare, sed ne factum quidem omnino.'
Nature of the Gods, bk. 1:101. 'We laugh at the Egyptians: but they have never worshipped any beast from whom they did not derive some benefit. Take the case of the ibis: these birds can destroy a multitude of snakes, for they are tall, with stiff legs, and long horny beaks. They preserve Egypt from plague by killing and eating those winged snakes which are borne on the south-west wind from the Libyan desert, thus preserving the Egyptians both from the stings of the living and the odour of the dead. I could talk about the usefulness of the ichneumon, the crocodile and the cat. But I will not bore you. I merely remark that foreign races worship only those animals from whom they benefit in some way. But these gods of yours not only confer no benefits: they do nothing at all!' McGregor's tr.]

[120] [Vendidad, fargard 13:5. 'Which every morning at the rising at the sun comes forth as a thousand-slayer of Anra-mainyus.' Bleeck's tr.]

[121] [West, Shayast La-Shayast, 10:31.]

[122] [Diodorus, The Library, 1:83.
Pliny, Natural History, 10:23.]

[123] [Expression of the Emotions in Man and Animals, ch. 4, p. 109. 'That the rattle has since been specially developed to serve as an efficient sound-producing instrument, there can hardly be a doubt; for even the vertebræ included within the extremity of the tail have been altered in shape and cohere. But there is no greater improbability in various structures, such as the rattle of the Rattle-snake,—the lateral scales of the Echis,—the neck with the included ribs of the Cobra,—and the whole body of the puff-adder,—having been modified for the sake of warning and frightening away their enemies, than in a bird, namely, the wonderful Secretary-hawk (Gypogeranus) having had its whole frame modified for the sake of killing snakes with impunity.']

[124] [Davis, Dictionary of the Kaffir Language, p. 71. 'GXANOXOSI, n. x. A large bird named the Secretary bird. It lives on snakes and reptiles. It is so useful, that it is protected by law from being killed, a heavy fine being imposed on any person who kills it.']

[125] [How I Crossed Africa., vol. 1, p. 350. 'During one of those days the Ambuellas penetrated the forest in search of honey, guided by the Indicators, and were fortunate in securing a goodly quantity.
    Many well-known naturalists from the time of Sparmann and Leveillant, the first who studied the habits of this curious bird, down to the most modern explorers, have made it the subject of lengthened description. Nevertheless, I must be pardoned if I say a few words more about so interesting a creature, dictated by my own experience and observation of its habits in Africa.
    Whether the indicator is or is not a cuckoo is a matter which I will not attempt to discuss, but leave it to the authority of the Bocages and the Gunters. Nor will I enter upon the other question, of deciding whether it should be called Cuculus alhirostris, as Pemminck asserts, or simply Indicator as averred by others. To attempt to describe it, with my limited knowledge of ornithology, would be presumption, so I shall confine myself to relating what I saw it do, and draw my own conclusions from the observation.
    No sooner does man penetrate into one of the extensive forests of South Central Africa than the indicator makes its appearance, hopping from bough to bough, in close proximity to the adventurer, and endeavouring by its monotonous note to attract his attention. This end having been attained, it rises heavily upon the wing, and perches a little distance off, watching to see if it is followed.
    If no attention be paid to it, it again returns, hopping and chirping as before, and, by its conduct and the manner of its flight, evidently invites the stranger to follow in its wake. The wayfarer yields at length, moved by the pertinacity of the bird, which, now flying, now hopping, but so as never to get out of sight of its follower, guides him through the intricacies of the forest, almost unerringly, to a bee's nest.
    This is the most common instance, and the aborigines who are hunting after wax invariably allow themselves to be guided by its indications.']

[126] [Davis, Dictionary of the Kaffir Language, p. 137. 'NGENDE, n. x. The honey bird. This bird seeks the company of men, and calls persons by a note resembling this word, Ungende, to the places where the bees have built their combs.']

[127] [Of Isis and Osiris, ch. 75.]

[128] [Hieroglyphica, bk. 2:67. 'When they would symbolise a man that conceals his own defects, they depict AN APE MAKING WATER; for when he makes water he conceals his urine.']

[129] [Knowledge, Feb. 17, 1882.]

[130] [Hieroglyphica, bk. 1:10. 'To denote an only begotten, or generation, or a father, or the world, or a man, they delineate a SCARABÆUS. And they symbolise by this an only begotten, because the scarabæus is a creature self-produced, being unconceived by a female; for the propagation of it is unique after this manner:—when the male is desirous of procreating, he takes dung of an ox, and shapes it into a spherical form like the world; he then rolls it from the hinder parts from east to west, looking himself towards the east, that he may impart to it the figure of the world, (for that is borne from east to west, while the course of the stars is from west to east): then, having dug a hole, the scarabæus deposits this ball in the earth for the space of twenty-eight days, (for in so many days the moon passes through the twelve signs of the zodiac). By thus remaining under the moon, the race of scarabæi is endued with life; and upon the nine and twentieth day after having opened the ball, it casts it into water, for it is aware that upon that day the conjunction of the moon and sun takes place, as well as the generation of the world. From the ball thus opened in the water, the animals, that is the scarabæi, issue forth. The scarabæus also symbolizes generation, for the reason before mentioned—and a father, because the scarabæus is engendered by a father only—and the world, because in its generation it is fashioned in the form of the world—and a man, because there is no female race among them. Moreover there are three species of scarabæi, the first like a cat, and irradiated, which species they have consecrated to the sun from this similarity: for they say that the male cat changes the shape of the pupils of his eyes according to the course of the sun: for in the morning at the rising of the god, they are dilated, and in the middle of the day become round, and about sunset appear less brilliant: whence, also, the statue of the god in the city of the sun is of the form of a cat. Every scarabæus also has thirty toes, corresponding with the thirty days duration of the month, during which the rising sun [moon?] performs his course. The second species is the two horned and bull formed, which is consecrated to the moon; whence the children of the Egyptians say, that the bull in the heavens is the exaltation of this goddess. The third species is the one horned and Ibis formed, which they regard as consecrated to Hermes [Thoth], in like manner as the bird Ibis.'
See also BB 1:6.]

[131] [Rit. ch. 17. 'The Great Cat which is in Tattu, at the Pool of the Persea, placed in Annu [Heliopolis], is the Sun himself, called a cat. For he has been called cat [by name] Ra, for it is like what he has done, he has made his transformation into a cat; or it is Shu making the likeness [?] of Seb and Osiris.' Birch's tr. Cf. Renouf's.]

[132] [Of Isis and Osiris, ch. 75.]

[133] [Yarrell, British Birds, vol. 3, p. 207, 2nd ed. 'I am indebted to the kindness of Lord Braybrooke for the following account of a female Swan, on the river at Bishop's Stortford. This Swan was eighteen or nineteen years old, had brought up many broods, and was highly valued by the neighbours. She exhibited, some eight or nine years past, one of the most remarkable instances of the powers of instinct that was ever recorded. She was sitting on four or five eggs, and was observed to be very busy in collecting weeds, grasses, &c. to raise her nest; a farming man was ordered to take down half a load of haulm, with which she most industriously raised her nest and the eggs two feet and a half; that very night there came down a tremendous fall of rain, which flooded all the malt shops and did great damage. Man made no preparation, the Bird did. Instinct prevailed over reason; her eggs were above, and only just above the water.']

[134] [TES, 7, 367. Abraham ?]

[135] [See my essay.]

[136] [Hieroglyphica, bk. 1:21. 'To signify the rising of the Nile, which they call in the Egyptian language NOUN, and which, when interpreted, signifies New, they sometimes pourtray a LION, and sometimes THREE LARGE WATERPOTS, and at other times HEAVEN AND EARTH GUSHING FORTH WITH WATER. And they depict a LION, because when the sun is in Leo it augments the rising of the Nile, so that oftentimes while the sun remains in that sign of the zodiac, half of the new water [Noun, the entire inundation?] is supplied; and hence it is, that those who anciently presided over the sacred works, have made the spouts [?] and passages of the sacred fountains in the form of lions. Wherefore, even to this day in prayer for an abundant inundation ... And they depict THREE WATERPOTS, or HEAVEN AND EARTH GUSHING FORTH WITH WATER, because they make a waterpot like a heart having a tongue,—like a heart, because in their opinion the heart is the ruling member of the body, as the Nile is the ruler of Egypt, and like [a heart with?] a tongue, because it is always in a state of humidity, and they call it the producer of existence. And they depict three waterpots, and neither more nor less, because according to them there is a triple cause of the inundation. And they depict one for the Egyptian soil, as being of itself productive of water; and another for the ocean, for at the period of the inundation, water flows up from it into Egypt; and the third to symbolise the rains which prevail in the southern parts of Ethiopia at the time of the rising of the Nile. Now that Egypt generates the water, we may deduce from this, that in the rest of the earth the inundations of the rivers take place in the winter, and are caused by frequent rains; but the country of the Egyptians alone, inasmuch as it is situated in the middle of the habitable world, like that part of the eye, which is called the pupil, of itself causes the rising of the Nile in summer.'
See BB 1:103 for another ref. to this verse.]

[137] [Ibid., bk. 2:35. 'When they would symbolise one enemy engaging with another equal to himself, they depict a SCORPION AND A CROCODILE. For these kill one another. But if they would symbolise one who is hostile to, and has slain another, they depict a CROCODILE or a SCORPION; and if he has slain him speedily, they depict a CROCODILE, but if slowly, a SCORPION, from its tardy motion.']

[138] [Ibid., bk. 1:8. ''To denote Ares and Aphrodite (Hor and Athor), they delineate TWO HAWKS; of which they assimilate the male to Ares (Hor), and the female to Aphrodite (Hathor), for this reason, quod ex cæteris animantibus fœmina mari non ad omnem congressum obtemperat, ut in accipitrum genere, in quo etsi tricies in die fœmina a mare comprimatur, ab eo digressa, si inclamata fuerit paret iterum. Wherefore the Egyptians call every female that is obedient to her husband Aphrodite (Hathor), but one that is not obedient they do not so denominate. For this reason they have consecrated the hawk to the sun: for, like the sun, it completes the number thirty in its conjunctions with the female.
    When they would denote Ares and Aphrodite (Hor and Athor) otherwise, they depict TWO CROWS [ravens?] as a man and woman; because this bird lays two eggs, from which a male and female ought to be produced, and, ([except?] when it produces two males or two females, which, however, rarely happens,) the males mate with the females, and hold no intercourse with any other crow, neither does the female with any other crow, till death; but those that are widowed pass their lives in solitude. And hence, when men meet with a single crow, they look upon it as an omen, as having met with a widowed creature; and on account of the remarkable concord of these birds, the Greeks to this day in their marriages exclaim, EKKOKI KORI KORONE, though unacquainted with its import.'
Bk. 1. 9. 'To denote marriage, they again depict TWO CROWS, on account of what has been mentioned.']

[139] [Ibid., bk. 2:25. 'A NIGHT RAVEN signifies death; for it suddenly pounces upon the young of the crows by night, as death suddenly overtakes men.']

[140] [Primitive Principles. 'But the Sidonians, according to the same historian, place above all things Time, Desire, and Cloudy Darkness. And they assert, that from the mingling of Desire and Darkness as two principles, Air and a gentle Wind were produced: Air evincing the summit of the intelligible triad, but the gentle Wind raised and proceeded from this, the vital prototype of the intelligible. And again, that from both these the bird Otus, similar to a night raven, was produced; representing, as it appears to me, intelligible intellect.' Thomas Taylor's trans., his notes to Plato's Parmenides. See the Thomas Taylor Series, vol. 11, p. 245.]

[141] [Missionary Travels and Researches, ch. 13. 'An ibis had perched her home on the end of a stump. Her loud, harsh scream of "Wa-wa-wa", and the piping of the fish-hawk, are sounds which can never be forgotten by any one who has sailed on the rivers north of 20 Deg. south.']

[142] [Hahn, No. 73. Unable to trace.]

[143] [Kelly, Curiosities of Indo-European Tradition and Folklore, p. 94. 'The transformation of storks into men, and vice versa, is an article of popular belief in Friesland, (and in Prussia, where it is forbidden to hunt a stork, "for he is elsewhere a man.") A Flemish legend recounts that a citizen of Bruges met a man near Mount Sinai, who told him they were neighbours in Bruges, for the nest of the one was next door to the house of the other. In confirmation of this statement the stork-man showed a ring he had stolen from the Fleming once upon a time, and gave it back to him on condition that he would not for the future allow his herdsman to molest his feathered neighbour.']

[144] [See above note.]

[145] [Kelly, Curiosities of Indo-European Tradition and Folklore, p. 94 (see note 143 above), quoting Liebrecht, Gervasius von Tilbury, Otia Imperialia, p. 157.]

[145a] [Rit. ch. 80. Cf. Renouf.]

[146] ['One of these superstitions is thus alluded to in the ballad of Sir Patrick Spence,
    "Late, late, yestreen, I saw the new moone
    Wi' the auld moone in her arme;
    And I feir, I feir, my deir master,
    That we will come to harme."' From Brand, Observations on Popular Antiquities, vol. 3, p. 146.
See also AE 1:8 for same ref.]

[147] [Mannhardt, Germanische Mythen, pp. 280-3.]

[148] [Gill, Myths and Songs from the South Pacific, p. 35. 'The gods first spake to man through the small land birds; but their utterances were too indistinct to guide the actions of mankind. To meet this emergency an order of priests was set apart, the gods actually taking up their abode, for the time being, in their sacred persons. Priests were significantly named "god-boxes" (pia-atua), generally abbreviated to "gods" i.e. living embodiments of these divinities.']

[149] [Bundahish, 19:19.]

[150] [Ibid., 19:16.]

[151] [Ibid., 2:139.]

[152] [Ibid., 14:11, 23, 24.]

[153] [Ibid., 24:11.]

[154] [Ibid., 14:11, 23; 24:11.
West, Minokhird, 62, 37-39. ''The nest of the griffon bird is on the tree opposed to harm, the many-seeded. Whenever he rises aloft a thousand twigs will shoot out from that tree, and when he alights he breaks off the thousand twigs and bites the seed from them.']

[155] [Wilkinson, fig. 194.]

[156] [Burton, Camoens: His Life and his Lusiads. A Commentary, vol. 2, p. 405. 'Even the "Roc" (not an Epyornis) has lately been discovered. The French missionaries brought to Zanzibar from Udoe, on the Upper Wami, the tips of flippers measuring two and a half feet long. They declare that the bird is said to have had its habitat about the Equatorial African lakes; and Herr Hildebrand, a well-known naturalist traveller, accepts the discovery. This would have delighted the late Prof. G. G. Bianconi, of Bologna, who foretold that the giant bird would be found.']

[157] [Comptes Rendus, vol. 32, p. 107, 1851. 'Epyornis, comme le Dinornis, tait un Rudipenne, et cette espce, dont les croyances populaires ont fait un Oiseau de proie gigantesque et terrible, comparable au Roc ou Ruc des contes orientaux, n'avait ni serres, ni ailes propres au vol, et devait se nourrir paisiblement de substances vgtales.'
Note 2: 'Les fables sur le Roc peuvent bien n'tre pas sans rapports avec ces dcouvertes d'ufs gigantesques, faites sans doute de temps autre dans l'le de Madagascar, et avec les croyances auxquelles elles ont donn lieu parmi les naturels. Mais ce serait aller trop loin que de faire du Roc, avec M. Strickland, un oiseau madcasse, que ds lors on pourrait tre tent de rattacher compltement l'pyornis. M. Strickland a mal lu Marc Paul, la seule autorit qu'il ait ici invoque. Marc Paul, dans sa elbre relation (livre III, chapitre 4o), parle du Roc immdiatement aprs avoir trait de Madagascar, mais non comme appartenant cette le. Tout au contraire, il en fait un habitant de quelques autres isles oultre Madagascar sur la coste du midy (dit. franaise de 1556, p. 115); aliarum insularum ultra Madaigascar (dit. latine de 1671, p. 157).']

[158] [Hieroglyphica, bk. 2:39. 'When they would symbolise an old minstrel, they depict a SWAN, for when old it sings the sweetest melody.']

[159] [Ibid., bk. 1:7. 'Moreover, the HAWK is put for the soul, from the signification of its name; for among the Egyptians the hawk is called BAIETH: and this name in decomposition signifies soul and heart; for the word BAI is the soul, and ETH the heart; and the heart, according to the Egyptians, is the shrine of the soul; so that in its composition the name signifies "soul enshrined in heart." Whence also the hawk, from its correspondence with the soul, never drinks water, but blood, by which, also, the soul is sustained.']

[160] [Ibid., bk. 1:49. 'To denote impurity, they delineate an ORYX (a species of wild goat), because when the moon rises, this animal looks intently towards the goddess and raises an outcry, and that, neither to praise nor welcome her; and of this the proof is most evident, for it scrapes up the earth with its fore legs, and fixes its eyes in the earth, as if indignant and unwilling to behold the rising of the goddess. And it acts in the same manner at the rising of (the divine star) the sun. Wherefore the ancient kings, when the Horoscopus apprised them of the rising of the moon, placed themselves near this animal, and by observing the middle of its operations, ascertained, as by a kind of gnomon, the exact time of the rising. And hence the priests, of all other cattle, eat this alone without being previously marked with the seal, inasmuch as it appears to entertain a kind of aversion to them goddess: and in the desert wherever it finds a watering place, after having drunk, it stirs it up with its lips, and mingles the mud with the water, and throws dust into it with its feet, that it may be fit for no other animal to drink; so malicious and odious has the nature of the Oryx been considered. Nor does it act thus unmeaningly, because it is this same goddess who germinates and causes all things whatsoever to increase that are useful in the world.']

[161] [The Descent of Man, vol. 2, p. 277. 'The gibbons rank amongst the noisiest of monkeys, and the Sumatra species (Hylohates sundadylus) is also furnished with a laryngeal sack; but Mr. Blyth, who has had opportunities for observation does not believe that the male is more noisy than the female. Hence, these latter monkeys probably use their voices as a mutual call; and this is certainly the case with some quadrupeds, for instance with the beaver. Another gibbon, the E. agilis, is highly remarkable, from having the power of emitting a complete and correct octave of musical notes, which we may reasonably suspect serves as a sexual char; but I shall have to recur to this subject in the next chapter.
Ibid., p. 332. 'The American Mijcetes caraya perhaps forms an exception, as does more probably one of those apes which come nearer to man, namely, the Kijlobates agilis. This gibbon has an extremely loud but musical voice. Mr. Waterhouse states, ''It appeared to me that in ascending and  descending the scale, the intervals were always exactly half-tones; and I am sure that the highest note was the exact octave to the lowest. The quality of the notes is very musical; and I do not doubt that a good violinist would be able to give a correct idea of the gibbon's composition, excepting as regards its loudness." Mr. Waterhouse then gives the notes. Professor Owen, who is likewise a musician, confirms the foregoing statement, and remarks that this gibbon "alone of brute mammals may be said to sing." It appears to be much excited after its performance.']

[162] [Hieroglyphica, bk. 1:14. 'To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And they symbolise by it the habitable world, because they hold that there are seventy-two primitive countries of the world; and because these animals, when brought up in the temples, and attended with care, do not die like other creatures at once in the same day, but a portion of them dying daily is buried by the priests, while the rest of the body remains in its natural state, and so on till seventy-two days are completed, by which time it is all dead. They also symbolise letters by it, because there is an Egyptian race of cynocephali that is acquainted with letters; wherefore, when a cynocephalus is first brought into a temple, the priest places before him a tablet, and a reed, and ink, to ascertain whether it be of the tribe that is acquainted with letters, and whether it writes. The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.'
 See BB 1:431 for other refs to this verse.]

[163] [Ibid., bk. 1:15. 'When they would denote the renovation of the moon, they again pourtray a CYNOCEPHALUS in this posture, standing upright, and raising its hands to heaven, with a diadem upon its head.'
See also bk. 1. 3. 'When they would represent a year, they delineate ISIS, i.e. a woman. By the same symbol they also represent the goddess. Now Isis is with them a star, called in Egyptian, Sothis, but in Greek Astrocyon, [the Dog star]; which seems also to preside over the other stars, inasmuch as it sometimes rises greater, and at other times less; sometimes brighter, and at other times not so; and moreover, because according to the rising of this star we shew all the events of the ensuing year: therefore not without reason do they call the year Isis. When they would represent the year otherwise, they delineate a PALM TREE [BRANCH], because of all others this tree alone at each renovation of the moon produces one additional branch, so that in twelve branches the year is completed.'
See also BB 2:594.]

[164] [Ibid., bk. 1:15, continued. 'And for the renovation they depict this posture, into which the cynocephalus throws itself, as congratulating the goddess, if we may so express it, in that they have both recovered light.']

[165] [Massey's own words.]

[166] [Ridley, 'Report on Australian Languages and Traditions,' JAI, 2.]

[167] [Lauth, Moses der Ebräer, p. 14
Munich Sitz. Ber., 1868, vol. 2, p. 42.
Zundel, RA, 1861.
See also Aesop's Fables, fable 31. 'A LION, faint with heat, and weary with hunting, was laid down to take his repose under the spreading boughs of a thick shady oak. It happened that while he slept, a company of scrambling Mice ran over his back and awoke him. Upon which, starting up he clapped his paw upon one of them, and was just going to put it to death, when the little supplicant implored his mercy, in a very moving manner, begging him not to stain his noble character with the blood of so despicable and small a beast. The Lion, considering the matter, thought proper to do as he was desired, and immediately released his little trembling prisoner. Not long after, traversing the forest in pursuit of his prey, he chanced to run into the toils of the hunters ; from whence, not being able to disengage himself, he set up a most hideous and loud roar. The Mouse, hearing the voice, and knowing it to be the Lion's, immediately repaired to the place and bid him fear nothing, for that he was his friend. Then straight he fell to work, and, with his sharp little teeth gnawing asunder the knots and fastenings of the toils, set the royal brute at liberty.
    This fable gives us to understand, that there is no person in the world so little, but even the greatest may at some time or other, stand in need of his assistance; and consequently that it is good to use clemency, where there is any room for it, towards those who fall within our power. A generosity of this kind is a handsome virtue, and looks very graceful whenever it is exerted, if there were nothing else in it: but, as the lowest people in life may, upon occasion, have it in their power either to save or hurt us, that makes it our duty, in point of common interest, to behave ourselves with good nature and lenity towards all with whom we have to do. Then the gratitude of the mouse, and his readiness, not only to repay, but even to exceed, the obligation due to his benefactor, notwithstanding his little body, gives us the specimen of a great soul, which is never so much delighted as with an opportunity of showing how sensible it is of favour received.' Fables of Aesop and Others, translated into English, by Samuel Croxall, Derby, 1833, pp. 76-7.]

[168] [Hieroglyphica, bk. 2:82. 'When they would symbolise a woman that has brought forth once, they depict A LIONESS; for she never conceives twice.']

[169] [Ibid., bk. 1:26. 'When they would denote an opening, they delineate a HARE, because this animal always has its eyes open.'
See also BB 2:659.]

[170] [Natural History, ch. 81. 'The same authority says that the hare is a hermaphrodite and reproduces equally well without a male.']

[171] [Grimm, Deutsche Mythologie, p. 141. Unable to trace.]

[172] [Baring-Gould, Curious Myths of the Middle Ages, vol. 2, p. 159. 'The soul, in German mythology, is supposed to bear some analogy to a mouse. In Thuringia, at Saalfeld, a servant-girl fell asleep whilst her companions were shelling nuts. They observed a little red mouse creep from her mouth and run out of the window. One of the fellows present shook the sleeper, but could not wake her, so he moved her to another place. Presently the mouse ran back to the former place, and dashed about seeking the girl: not finding her, it vanished; at the same moment, the girl died.' Or p. 424 of 1877 ed.]

[173] [Herodotus, Histories, bk. 2:67. 'The cats on their decease are taken to the city of Bubastis, where they are embalmed, after which they are buried in certain sacred repositories. The dogs are interred in the cities to which they belong, also in sacred burial-places. The same practice obtains with respect to the ichneumons; the hawks and shrew-mice, on the contrary, are conveyed to the city of Buto for burial, and the ibises to Hermopolis. The bears, which are scarce in Egypt, and the wolves, which are not much bigger than foxes, they bury wherever they happen to find them lying.' Tr., Rawlinson.
'The cats when they are dead are carried away to sacred buildings in the city of Bubastis, where after being embalmed they are buried; but the dogs they bury each people in their own city in sacred tombs; and the ichneumons are buried just in the same way as the dogs. The shrew-mice however and the hawks they carry away to the city of Buto, and the ibises to Hermopolis; the bears (which are not commonly seen) and the wolves, not much larger in size than foxes, they bury on the spot where they are found lying.' Tr., Macauley.]

[174] [Symposiacs, ch. 4. 'For the field-mouse only for its blindness was worshipped as a god among the Egyptians, because they were of an opinion that darkness was before light and that the latter had its birth from mice about the fifth generation at the new moon; and moreover that the liver of this creature diminishes in the wane of the moon.'
Questions, ch. 5. Ditto.]

[175] [Mon. Brit. Museum, i.e. a monument/exhibit in the British Museum.]

[176] [Brand, Observations on Popular Antiquities, vol. 3. p. 290. 'Physical Charms.' 'The writer first quoted, in p. 909, refers to the vulgar opinion "concerning the power of ash trees to repel other maladies or evils, such as shrew-mice, the stopping one of which animals alive into a hole bored in an ash is imagined an infallible preventive of their ravages in lands."']

[177] [Hieroglyphica, bk. 1. 50. 'To denote a disappearance, they delineate a MOUSE, because it pollutes and spoils all things by nibbling them. They also make use of the same symbol when they would denote discernment, for when many different sorts of bread lie before him, the mouse selects the purest from among them and eats it. And hence the selection by the bakers is guided by mice.']

[178] [Lovell, Πανζωορυκτολογια, sive Panzoologico-mineralogia.]

[179] [Sahagun, Historia General de las Cosas de Nueva España, vol. 2, bk. 8, p. 250. 'With regard to an eclipse of the moon the Mexicans seem to have had rather special ideas as to its effects upon unborn children. At such times, women who were with child became alarmed lest their infant should be turned into a mouse, and to guard against such an undesirable consummation they held a bit of obsidian, iztli, in their mouth, or put a piece of it in their girdle, so that the child should be born perfect, and not lipless, or noseless, or wry-mouthed, or squinting, or a monster.' From Bancroft, The Native Races of the Pacific States of North America, vol. 3, p. 111.]

[180] [Ralston, Russian Folk-Tales, p. 330. 'According to a Bohemian legend the Devil created the mouse, that it might destroy 'God's corn,' whereupon the Lord created the cat.']

[181] [Mémoires Historiques sur l'Ancien Pérou, quoted in Waitz, Anthropologie, vol. 4, p. 454. 'It is related by Montesinos that when the worship of a certain sacred stone was given up, a parrot flew from it into another stone, to which adoration was paid: and though this author is not of good credit, he can hardly have invented a story which, as we shall see, so curiously coincides with the Polynesian idea of a bird conveying to and from an idol the spirit which embodies itself in it.' From Tylor, Primitive Culture, vol. 2, p. 161.]

[182] [Sale, The Koran, 'Preliminary Discourse,' sect. 4. 'For they distinguish the souls of the faithful into three classes: the first of prophets, whose souls are admitted into paradise immediately; the second of martyrs; whose spirits, according to a tradition of Mohammed, rest in the crops of green birds which eat of the fruits and drink of the rivers of paradise; and the third of other believers, concerning the state of whose souls before the resurrection there are various opinions.']

[183] [Phaedrus (possibly this line): 'Ten thousand years must elapse before the soul of each one can return to the place from whence she came, for she cannot grow her wings in less; only the soul of a philosopher, guileless and true, or the soul of a lover, who is not devoid of philosophy, may acquire wings in the third of the recurring periods of a thousand years; he is distinguished from the ordinary good man who gains wings in three thousand years:—and they who choose this life three times in succession have wings given them, and go away at the end of three thousand years.' Jowett's trans.]

[184] [Rit. ch. 31. 'Do not thou say the name of the Great God. Thou who lettest the Emissaries come is one name. Ape [Ben] is one name.' Birch's tr. Cf. Renouf's.]

[185] [Casalis, The Basutos, p. 246. 'The Kaffirs of South Africa have a general belief that the spirits of their ancestors appear to them in the form of serpents.' From Lubbock, Origin of Civilisation, p. 273.]

[186] [Rit. ch. 160. 'Oh coming out like the Sun from the Gate, Great One of words, going round in the Gate of the Gateway, who has taken the Spirits to her father! He is figured [the mummy] as the bull [or husband] of Renen [the Goddess of harvest]. She receives the breaths [?] of those belonging to her. She has made each time of the breath, the time of the ...' Birch's tr. Cf. Renouf's.]

[187] [Casalis, The Basutos, p. 245. 'The Basutos not only call the spirit remaining after death the seriti or 'shadow,' but they think that if a man walks on the river bank, a crocodile may seize his shadow in the water and draw him in.' From Tylor, Primitive Culture, vol. 1, p. 430.]

[188] [Primitive Culture, vol. 2, pp. 6-7. 'In an Indian district of North-West California, we find natives believing the spirits of their dead to enter into bears, and travellers have heard of a tribe begging the life of a wrinkle-faced old she grizzly bear as the recipient of the soul of some particular grandam, whom they fancied the creature to resemble. So, among the Esquimaux, a traveller noticed a widow who was living for conscience' sake upon birds, and would not touch walrus-meat, which the angekok had forbidden her for a time, because her late husband had entered into a walrus. Among other North American tribes, we hear of the Powhatans refraining from doing harm to certain small wood-birds which received the souls of their chiefs; of Huron souls turning into turtle-doves after the burial of their bones at the Feast of the Dead; of that pathetic funeral rite of the Iroquois, the setting free a bird on the evening of burial, to carry away the soul. In Mexico, the Tlascalans thought that after death the souls of nobles would animate beautiful singing birds, while plebeians passed into weasels and beetles and such like vile creatures. So, in Brazil, the $annas say that the souls of the brave will become beautiful birds, feeding on pleasant fruits, but cowards will be turned into reptiles. Among the Abipones we hear of certain little ducks which fly in flocks at night, uttering a mournful hiss, and which fancy associates with the souls of the dead; while in Popayan it is said that doves were not killed, as inspired by departed souls.']

[189] [Brinton, Myths of the New World, p. 254. 'And Father Ignatius Chome relates that he heard a woman of the Chiriquanes in Buenos Ayres say of a fox: "May that not be the spirit of my dead daughter?"—Lettres Edif. et Cur., vol. 5, p. 203.']

[190] [Lardner, Popular Astronomy, (i.e. 'How to Observe the Heavens,' MSA 7, 152). 'Bochart says that the Hebrew word in Job is derived from an Arabic one which signifies bier; others maintain that it signifies a waggon, which would be quite consistent with the names given to the constellation by various people, ancient and modern, Greeks, Romans, Italians, Germans, and English, by whom severally it has been named Auaa (Amaxa), waggon or wain; plaustrum, cart; triones, a waggon and oxen; feretrum, bier; Cataletto, bier; Wagen, waggon; David's Car, the Plough, and Charles' Wain.']

[191] [Gray, China, vol. 1, p. 283. 'When the corpse has been placed in the coffin by the Ng' Tsock, they ascertain whether or not it is placed in a straight position, by means of a line which they stretch from the head to the feet. This proceeding is closely watched by the relatives. The face of the deceased is now covered with a white silk shroud, and two or more coverlets are placed over the body. These are presented by relatives and friends. In some instances twenty or thirty coverlets are presented, and those which are not used are committed to the flames of a sacred fire, that they may be conveyed to the world of spirits for the service of the deceased. It is possible, however, that in some instances they are not burned, but made use of by the family. These articles, which are lined with white silk, vary in texture and colour according to the rank of the deceased. Thus, if the deceased was of the first, second, or third rank, his coverlet is of a bright red colour; if he was of the third or fourth rank, it is dark red; if he was of the fifth rank it is green ; if he was of the sixth rank, it is purple; if he was of the seventh rank, it is of an ash colour; and if he was of the eighth or ninth rank, it is white. At the bottom of the coffin a loose board is placed, upon which the corpse rests. It contain seven holes, which are regarded as representing the seven stars, and is therefore called the "seven stars board." It is fluted as well as perforated, and a quantity of lime and oil is deposited between it and the bottom of the coffin. The duty of placing the lid on the coffin and nailing it down devolves in some instances upon the nearest of kin. Frequently, however, he only presents the nails which are used to the undertaker. He does so, kneeling by the side of the coffin, and holding up with both hands, until the undertaker has finished, a plate containing the nails. At the close of this ceremony, he is presented with an ornament of copper made to resemble a lotus flower, with a long stem and several small pieces of silk of various colours attached. This he places in an upright position on the centre of the lid of the coffin, where it remains until the day of the funeral, when it is laid on the ancestral altar. This ornament, which by the Chinese is termed Tsze-Shun-Tay, is, so I have been given to understand by well-informed Chinese, emblematical of the never-ending posterity of the family of the departed one. The coffin, having been closed, is now hermetically sealed by means of chunam.']

[192] [Waitz, Anthropologie der Naturalvolker, vol. 2, p. 419.]

[193] [Historie von Grönland, p. 301. 'Not only do Pope's now hackneyed lines express a real motive with which the Indian's dog is buried with him, but on the North American continent the spirit of the dog has another remarkable office to perform. Certain Esquimaux, as Cranz relates, would lay a dog's head in a child's grave, that the soul of the dog, who is everywhere at home, might guide the helpless infant to the land of souls.' From Tylor, as below.]

[194] [Tylor, Primitive Culture, vol. 1, p. 426. 'Again, in the distant region of the Aztecs, one of the principal funeral ceremonies was to slaughter a techichi, or native dog; it was burnt or buried with the corpse, with a cotton thread fastened to its neck, and its office was to convey the deceased across the deep waters of Chiuhnahuapan, on the way to the Land of the Dead.']

[195] [Shayast La-Shayast, ch. 2:65.
Ibid., ch. 10:33.]

[196] [Pfoundes, Fu-So Mimi Bukuro, p. 4. 'Spirit-rapping in Japan has usually been practised by women. Their stock-in-trade consists of a small box (supposed to contain some mystery only known to the craft) of somewhat less than a foot square. It is said that, in the south, a dog is buried alive, the head only being left above ground, and food is then put almost within its reach, exposing it thus to the cruel fate of Tantalus. When in the greatest agony and near death, the head is chopped off and put in a box. To return, however. Only the craft know what the box really contains. The medium has also a small bow made of soft wood called adzusa, the string of which she twangs incessantly on the box, and a small cup of water placed in front of her, which is at the same time splashed out towards the enquirer.']

[197] [The Natural History of Dogs, vol. 2, p. 78. 'The most ancient names of the dog are never confounded with the wolf. Cu, Ci, χνωι. Can, Cuen, Khan, Kene, Kao, Quaho, Quio, Qui-loh, Cagot, Coyot, Kot, Cat, belongs to them all: in the Celtic dialects, in the Greek, Latin, Basque, even in the Hottentot and ancient Mexican; and the last form, Sanscrit, Indee, Chinese, and ancient European names. Dog, Dokke, Dhole, Tulki, Tokla, Toquse, spreads similarly over the whole of Asia, Africa, and Europe: so again in the Greek, θησα; Oriental, Tzebi; Tartar, Tay; Belgic, Tey, a dog, a bitch; Techi, in Mexican; and in the Oriental, Ur; and in the South Sea Islands, Uri, a dog, one that rises suddenly. A thorough philological inquiry would most assuredly show, that in no language, and at no period, did man positively confound the wolf, the jackal, or the fox, with a real dog.']

[198] [Rit. ch. 148. 'The Osiris says when he comes to that staircase I have come like the Sun, I have made way by what Anup has done for me, I am the Lord of the Crown, having millions of charms for my assistance, he obtains assistance by his eye.' Birch's tr. Cf. Renouf's.]

[199] [Rit. ch. 146. 'Tall Gates, exciter of spasms of terror to whoever has approached to it, is thy name. Scorning lofty words, vanquishing the accusers, not making an opening within it, is thy name. Great Clasper is the name of the God guarding thee. I have washed in the water in which Astes washes when he goes to defend Set in thee within the place of the Amenti. I have anointed myself with red wax. I have provided myself with the leg-bone of a red bird, and a dog's head.' Birch's tr. Cf. Renouf's.]

[200] [Hahn, Tsuni-Goam, p. 84. 'If the jackal has discovered the ostrich nest, he will look for the white vulture, and then scream out. The bird now follows him, and as soon as they come to the nest, covered by the ostrich hen, the vulture takes a stone and goes into the air vertically over the nest from where he drops the stone on the breeding-hen. The ostrich, startled from the sudden cutting pain, runs off. Then reynard approaches, and breaks the eggs, and both he and the vulture have a grand feasting in the most amicable manner.']

[201] [Travels in Western Africa, p. 143. 'As I was not a little surprised at seeing the man, whom I conceived ought to be rewarded for having first so disabled the animal as to prevent it from attacking us, thus treated, I requested an explanation; and was informed that being a subject only, he was guilty of a great crime in killing or shooting a sovereign, and must suffer this punishment until released by the chiefs of the village, who knowing the deceased to have been their enemy, would not only do so immediately, but commend the man for his good conduct.']