i. 311; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 31, § 164; Br. Jelínek, “Materialien zur Vorgeschichte und Volkskunde Böhmens,” Mittheilungen der anthropologischen Gesellschaft in Wien, xxi. (1891) p. 25; G. Finamore, Credenze, usi e costumi Abruzzesi, pp. 47 sq.; M. Placucci, Usi e pregiudizj dei contadini della Romagna (Palermo, 1885), p. 141; Holzmayer, “Osiliana,” Verhandl. der gelehrten Estnischen Gesellschaft zu Dorpat, vii. (1872) p. 48. The same belief is said to prevail in Armenia. See Minas Tchéraz, “Notes sur la mythologie arménienne,” Transactions of the Ninth International Congress of Orientalists (London, 1893), ii. 824. Bret Harte has employed the idea in his little poem, “Relieving Guard.”
154
H. Lew, “Der Tod und die Beerdigungs-gebräuche bei den polnischen Juden,” Mittheilungen der anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 402.
155
A. Schlossar, “Volksmeinung und Volksaberglaube aus der deutschen Steiermark,” Germania, N.R., xxiv. (1891) p. 389.
156
Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten (St. Petersburg, 1854), p. 73.
157
E. Monseur, Le Folklore wallon, p. 61; A. de Nore, Coutumes, mythes et traditions des provinces de France, pp. 101, 160, 223, 267, 284; B. Souché, Croyances, présages et traditions diverses, p. 23; P. Sébillot, Traditions et superstitions de la Haute-Bretagne, ii. 352; J. Lecœur, Esquisses du bocage normand, ii. 13; L. Pineau, Folk-lore du Poitou (Paris, 1892), pp. 525 sq.
158
L. F. Sauvé. Le Folk-lore des Hautes-Vosges (Paris, 1889), pp. 196 sq.
159
F. Chapiseau, Le Folk-lore de la Beauce et du Perche (Paris, 1902), i. 290; G. Finamore, Credenze, usi e costumi Abruzzesi (Palermo, 1890), p. 48.
160
North Indian Notes and Queries, i. p. 102, § 673. Compare id. p. 47, § 356; Indian Notes and Queries, iv. p. 184, § 674; W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1896), i. 82.
161
W. Ellis, Polynesian Researches,2 iii. 171.
162
Maximilian Prinz zu Wied, Reise in das Innere Nord-America (Coblenz, 1839-1841), ii. 152. It does not, however, appear from the writer's statement whether the descent of the soul was identified with the flight of a meteor or not.
163
D. C. J. Ibbetson, Outlines of Panjab Ethnography (Calcutta, 1883), p. 118, § 231.
164
L. Ideler, Handbuch der mathematischen und technischen Chronologie, ii. 605 sqq. Ninety-nine lunar months nearly coincide with eight solar years, as the ancients well knew (Sozomenus, Historia ecclesiastica, vii. 18). On the religious and political import of the eight years' cycle in ancient Greece see especially K. O. Müller, Orchomenus und die Minyer,2 pp. 213-218; id., Die Dorier,2 i. 254 sq., 333 sq., 440, ii. 96, 483; id., Prolegomena zu einer wissenschaftlichen Mythologie (Göttingen, 1825), pp. 422-424.
165
“Ancient opinion even assigned the regulation of the calendar by the solstices and equinoxes to the will of the gods that sacrifices should be rendered at similar times in each year, rather than to the strict requirements of agriculture; and as religion undoubtedly makes larger demands on the cultivator as agriculture advances, the obligations of sacrifice may probably be reckoned as of equal importance with agricultural necessities in urging the formation of reckonings in the nature of a calendar” (E. J. Payne, History of the New World called America, ii. 280).
166
As to the eight years' servitude of Apollo and Cadmus for the slaughter of dragons, see below, p. 78. For the nine years' penance of the man who had tasted human flesh at the festival of Zeus on Mount Lycaeus, see Pliny, Nat. hist. viii. 81 sq.; Augustine, De civitate Dei, xviii. 17; Pausanias, viii. 2. 6; compare Plato, Republic, viii. p. 565 D E. Any god who forswore himself by the water of Styx was exiled for nine years from the society of his fellow-gods (Hesiod, Theogony, 793-804). On this subject see further, E. Rohde, Psyche,3 ii. 211 sq.; W. H. Roscher, “Die enneadischen und hebdomadischen Fristen und Wochen der ältesten Griechen,” Abhandlungen der philolog. – histor. Klasse der Königl. Sächsischen Gesellschaft der Wissenschaften, xxi. No. 4 (1903), pp. 24 sqq.
167
Plato, Meno, p. 81 a-c; Pindar, ed. Boeckh, vol. iii. pp. 623 sq., Frag. 98.
with the Scholia; Plato, Laws, i. I. p. 624 a, b;[id.] Minos, 13 sq., pp. 319 sq.; Strabo, ix. 4. 8, p. 476; Maximus Tyrius, Dissert. xxxviii. 2; Etymologicum magnum, s. v. ἐννέωροι, p. 343, 23 sqq.; Valerius Maximus, i. 2, ext. I; compare Diodorus Siculus, v. 78. 3. Homer's expression, ἐννέωρος βασίλευε, has been variously explained. I follow the interpretation which appears to have generally found favour both with the ancients, including Plato, and with modern scholars. See K. Hoeck, Kreta, i. 244 sqq.; K. O. Müller,Die Dorier,2 ii. 96; G. F. Unger, “Zeitrechnung der Griechen und Römer,” in Ivan Müller's Handbuch der klassischen Altertumswissenschaft, i. 569; A. Schmidt, Handbuch der griechischen Chronologie (Jena, 1888), p. 65; W. H. Roscher, “Die enneadischen und hebdomadischen Fristen und Wochen der ältesten Griechen,” Abhandlungen der philolog. – histor. Klasse der Königl. Sächsischen Gesellschaft der Wissenschaften, xxi. No. 4 (Leipsic, 1903), pp. 22 sq.; E. Rohde, Psyche,3 i. 128 sq. Literally interpreted, ἐννέωρος means “for nine years,” not “for eight years.” But see above, p. 59, note 1.
169
Apollodorus, iii. 1. 3 sq., iii. 15. 8; Diodorus Siculus, iv. 77; Schol. on Euripides, Hippolytus, 887; J. Tzetzes, Chiliades, i. 479 sqq.; Hyginus, Fabulae, 40; Virgil, Ecl. vi. 45 sqq.; Ovid, Ars amat. i. 289 sqq.
170
K. Hoeck, Kreta, ii. (Göttingen, 1828) pp. 63-69; L. Preller, Griechische Mythologie,3 ii. 119-123; W. H. Roscher, Über Selene mid Verwandtes (Leipsic, 1890), pp. 135-139; id., Nachträge zu meiner Schrift über Selene (Leipsic, 1895), p. 3; Türk, in W. H. Roscher's Lexikon der griech. und röm. Mythologie, iii. 1666 sq.; A. J. Evans, “Mycenaean Tree and Pillar Cult,” Journal of Hellenic Studies, xxi. (1901) p. 181; A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xvii. (1903) pp. 406-412; compare id., “The European Sky-god,” Folklore, xv. (1904) p. 272. All these writers, except Mr. Cook, regard Minos and Pasiphae as
СКАЧАТЬ
