The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 04 of 12). Frazer James George
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СКАЧАТЬ of the gods. On this hypothesis Harmonia, the wife of Cadmus, is only another form of his sister Europa, both of them being personifications of the moon. Accordingly in the Samothracian mysteries, in which the marriage of Cadmus and Harmonia appears to have been celebrated, it was Harmonia and not Europa whose wanderings were dramatically represented.258 The gods who quitted Olympus to grace the wedding by their presence were probably represented in the rites, whether celebrated at Thebes or in Samothrace, by men and women attired as deities. In like manner at the marriage of a Pharaoh the courtiers masqueraded in the likeness of the animal-headed Egyptian gods.259

      Within historical times the great Olympic festival was always held at intervals of four, not of eight, years. Yet it too would seem to have been based on the octennial cycle. For it always fell on a full moon, at intervals of fifty and of forty-nine lunar months alternately.260 Thus the total number of lunar months comprised in two successive Olympiads was ninety-nine, which is precisely the number of lunar months in the octennial cycle.261 It is possible that, as K. O. Müller conjectured,262 the Olympic games may, like the Pythian, have originally been celebrated at intervals of eight instead of four years. If that was so, analogy would lead us to infer that the festival was associated with a mythical marriage of the sun and moon. A reminiscence of such a marriage appears to survive in the legend that Endymion, the son of the first king of Elis, had fifty daughters by the Moon, and that he set his sons to run a race for the kingdom at Olympia.263 For, as scholars have already perceived, Endymion is the sunken sun overtaken by the moon below the horizon, and his fifty daughters by her are the fifty lunar months of an Olympiad or, more strictly speaking, of every alternate Olympiad.264 If the Olympic festival always fell, as many authorities have maintained, at the first full moon after the summer solstice,265 the time would be eminently appropriate for a marriage of the luminaries, since both of them might then be conceived to be at the prime of their vigour.

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      1

      For examples see M. Dobrizhoffer, Historia de Abiponibus (Vienna, 1784), ii. 92 sq., 240 sqq.; C. Gay, “Fragment d'un voyage dans le Chili et au Cusco,” Bulletin le la Société de Géographie (Paris), Deuxième Série, xix. (1843) p. 25; H. Delaporte, “Une Visite chez les Araucaniens,” Bulletin de la Société de Géographie (Paris), Quatrième Série, x. (1855) p. 30; K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens

1

For examples see M. Dobrizhoffer, Historia de Abiponibus (Vienna, 1784), ii. 92 sq., 240 sqq.; C. Gay, “Fragment d'un voyage dans le Chili et au Cusco,” Bulletin le la Société de Géographie (Paris), Deuxième Série, xix. (1843) p. 25; H. Delaporte, “Une Visite chez les Araucaniens,” Bulletin de la Société de Géographie (Paris), Quatrième Série, x. (1855) p. 30; K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens (Berlin, 1894), pp. 344, 348; E. F. im Thurn, Among the Indians of Guiana (London, 1883), pp. 330 sq.; A. G. Morice, “The Canadian Dénés,” Annual Archaeological Report, 1905; (Toronto, 1906), p. 207; (Sir) George Grey, Journals of Two Expeditions of Discovery into North-West and Western Australia (London, 1841), ii. 238; A. Oldfield, “The Aborigines of Australia,” Transactions of the Ethnological Society of London, N.S. iii. (1865) p. 236; J. Dawson, Australian Aborigines (Melbourne, Sydney, and Adelaide, 1881), p. 63; Rev. G. Taplin, “The Narrinyeri,” Native Tribes of South Australia (Adelaide, 1879), p. 25; C. W. Schürmann, “The Aboriginal Tribes of Port Lincoln,” Native Tribes of South Australia, p. 237; H. E. A. Meyer, in Native Tribes of South Australia, p. 195; R. Brough Smyth, The Aborigines of Victoria (Melbourne, 1878), i. 110, ii. 289 sq.; W. Stanbridge, in Transactions of the Ethnological Society of London, New Series, i. (1861) p. 299; L. Fison and A. W. Howitt, Kamilaroi and Kurnai, pp. 250 sq.; A. L. P. Cameron, “Notes on some Tribes of New South Wales,” Journal of the Anthropological Institute, xiv. (1885) pp. 361, 362 sq.; W. Ridley, Kamilaroi, Second Edition (Sydney, 1875), p. 159; Baldwin Spencer and F. J. Gillen, Native Tribes of Central Australia (London, 1899), pp. 46-48; Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904) pp. 248, 323; E. Beardmore, “The Natives of Mowat, British New Guinea,” Journal of the Anthropological Institute, xix. (1890) p. 461; R. E. Guise, “On the Tribes inhabiting the Mouth of the Wanigela River, New Guinea,” Journal of the Anthropological Institute, xxviii. (1899) p. 216; C. G. Seligmann, The Melanesians of British New Guinea (Cambridge, 1910), p. 279; K. Vetter, Komm herüber und hilf uns! oder die Arbeit der Neuen-Dettelsauer Mission, iii. (Barmen, 1898) pp. 10 sq.; id., in Nachrichten über Kaiser-Wilhelmsland und den Bismarck-Archipel, 1897, pp. 94, 98; A. Deniau, “Croyances religieuses et mœurs des indigènes de l'ile Malo,” Missions Catholiques, xxxiii. (1901) pp. 315 sq.; C. Ribbe, Zwei Jahre unter den Kannibalen der Salomo-Inseln (Dresden-Blasewitz, 1903), p. 268; P. A. Kleintitschen, Die Küstenbewohner der Gazellehalbinsel (Hiltrup bei Münster, n. d.), p. 344; P. Rascher, “Die Sulka,” Archiv für Anthropologie, xxix. (1904) pp. 221 sq.; R. Parkinson, Dreissig Jahre in der Südsee (Stuttgart, 1907), pp. 199-201; G. Brown, D.D., Melanesians and Polynesians (London, 1910), p. 176; Father Abinal, “Astrologie Malgache,” Missions Catholiques, xi. (1879) p. 506; A. Grandidier, “Madagascar,” Bulletin de la Société de Géographie (Paris), Sixième Série, iii. (1872) p. 399; Father Campana, “Congo, Mission Catholique de Landana,” Missions Catholiques, xxvii. (1895) pp. 102 sq.; Th. Masui, Guide de la Section de l'État Indépendant du Congo à l'Exposition de Bruxelles-Tervueren en 1897 (Brussels, 1897), p. 82. The discussion of this and similar evidence must be reserved for another work.

2

C. Meiners, Geschichte der Religionen (Hannover, 1806-1807), i. 48.

3

R. I. Dodge, Our Wild Indians, p. 112.

4

F. Blumentritt, “Der Ahnencultus und die religiösen Anschauungen der Malaien des Philippinen-Archipels,” Mittheilungen d. Wiener geogr. Gesellschaft, 1882, СКАЧАТЬ

<p>258</p>

Schol. on Euripides, Phoenissae, 7 καὶ νῦν ἔτι ἐν τῇ Σαμοθρᾴκῃ ζητοῦσιν αὐτὴν [scil. Ἁρμονίαν] ἐν ταῖς ἑορταῖς. According to the Samothracian account, Cadmus in seeking Europa came to Samothrace, and there, having been initiated into the mysteries, married Harmonia (Diodorus Siculus, v. 48 sq.). It is probable, though it cannot be proved, that the legend was acted in the mystic rites.

<p>259</p>

See The Magic Art and the Evolution of Kings, ii. 133. Mr. A. B. Cook has suggested that the central scene on the eastern frieze of the Parthenon represents the king and queen of Athens about to take their places among the enthroned deities. See his article “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) p. 371. As the scenes on the frieze appear to have been copied from the Panathenaiac festival, it would seem, on Mr. Cook's hypothesis, that the sacred marriage of the King and Queen was celebrated on that occasion in presence of actors who played the parts of gods and goddesses. In this connexion it may not be amiss to remember that in the eastern gable of the Parthenon the pursuit of the moon by the sun was mythically represented by the horses of the sun emerging from the sea on the one side, and the horses of the moon plunging into it on the other.

<p>260</p>

Schol. on Pindar, Olymp. iii. 35 (20).

<p>261</p>

Compare Aug. Boeckh, on Pindar, l. c., Explicationes, p. 138; L. Ideler, Handbuch der mathematischen und technischen Chronologie, i. 366 sq.; G. F. Unger, “Zeitrechnung der Griechen und Römer,” in Iwan Müller's Handbuch der classischen Altertumswissenschaft, i. 605 sq. All these writers recognise the octennial cycle at Olympia.

<p>262</p>

K. O. Müller, Die Dorier,2 ii. 483; compare id. i. 254 sq.

<p>263</p>

Pausanias, v. 1. 4.

<p>264</p>

Aug. Boeckh, l. c.; A. Schmidt, Handbuch der griechischen Chronologie (Jena, 1888), pp. 50 sqq.; K. O. Müller, Die Dorier,2 i. 438; W. H. Roscher, Selene und Verwandtes, pp. 2 sq., 80 sq., 101.

<p>265</p>

See Aug. Boeckh and L. Ideler, ll.cc. More recent writers would date it on the second full moon after the summer solstice, hence in August or the last days of July. See G. F. Unger, l. c.; E. F. Bischoff, “De fastis Graecorum antiquioribus,” Leipziger Studien zur classischen Philologie, vii. (1884) pp. 347 sq.; Aug. Mommsen, Über die Zeit der Olympien (Leipsic, 1891); and my note on Pausanias, v. 9. 3 (vol. iii. pp. 488 sq.).