p. 135 note. See further Totemism and Exogamy, ii. 372.
110
J. Mackenzie, l. c.
111
Rev. J. Owen Dorsey, “Omaha Sociology,” Third Annual Report of the Bureau of Ethnology (Washington, 1884), p. 225.
112
Ibid. p. 275.
113
G. Turner, Samoa (London, 1884), p. 76.
114
Ibid. p. 70.
115
Captain C. Eckford Luard, in Census of India, 1901, vol. xix. Central India, Part i. (Lucknow, 1902) pp. 299 sq.; also Census of India, 1901, vol. i. Ethnographic Appendices (Calcutta, 1903), p. 163.
116
Diogenes Laertius, Vitae Philosophorum, viii. 8.
117
Aelian, Nat. Anim. x. 16. The story is repeated by Pliny, Nat. Hist. xviii. 168.
118
E. Lefébure, Le Mythe Osirien, Première Partie, Les yeux d'Horus (Paris, 1874), p. 44; The Book of the Dead, English translation by E. A. Wallis Budge (London, 1901), ii. 336 sq., chapter cxii.; E. A. Wallis Budge, The Gods of the Egyptians (London, 1904), i. 496 sq.; id., Osiris and the Egyptian Resurrection (London and New York, 1911), i. 62 sq.
119
Plutarch, Isis et Osiris, 8. E. Lefébure (op. cit. p. 46) recognises that in this story the boar is Typhon himself.
120
This important principle was first recognised by W. Robertson Smith. See his article, “Sacrifice,” Encyclopaedia Britannica, Ninth Edition, xxi. 137 sq. Compare his Religion of the Semites,2 pp. 373, 410 sq.
121
Plutarch, Isis et Osiris, 31.
122
H. B. Tristram, The Natural History of the Bible, Ninth Edition (London, 1898), pp. 54 sq.
123
Rev. J. Shooter, The Kafirs of Natal and the Zulu Country (London, 1857), pp. 18-20.
124
Miss A. Werner, The Natives of British Central Africa (London, 1906), pp. 182 sq.
125
E. Modigliano, Un Viaggio a Nías (Milan, 1890), pp. 524 sq., 601.
126
A. E. Jenks, The Bontoc Igorot, (Manilla, 1905), pp. 100, 102.
127
A. Bastian, “Beiträge zur Kenntniss der Gebirgs-stämme in Kambodia,” Zeitschrift der Gesellschaft für Erdkunde zu Berlin, i. (1866) p. 44.
128
G. Snouck Hurgronje, Het Gajōland en zijne Bewoners (Batavia, 1903), p. 348.
129
Ch. Keysser, “Aus dem Leben der Kaileute,” in R. Neuhauss, Deutsch Neu-Guinea (Berlin, 1911), p. 125.
130
E. Lefébure, Le Mythe Osirien, Première Partie, Les yeux d'Horus (Paris, 1874), pp. 48 sq.
131
See above, pp. 260 sq.; Adonis, Attis, Osiris, Second Edition, pp. 331, 338.
132
Plutarch, Isis et Osiris, 33, 73; Diodorus Siculus, i. 88.
133
Plutarch, Isis et Osiris, 31; Diodorus Siculus, i. 88. Compare Herodotus, ii. 38.
134
Plutarch, Isis et Osiris, 20, 29, 33, 43; Strabo, xvii. 1. 31; Diodorus Siculus, i. 21, 85; Duncker, Geschichte des Alterthums,5 i. 55 sqq. On Apis and Mnevis, see also Herodotus, ii. 153, with A. Wiedemann's comment, iii. 27 sq.; Ammianus Marcellinus, xxii. 14. 7; Pliny, Nat. Hist. viii. 184 sqq.; Solinus, xxxii. 17-21; Cicero, De natura deorum, i. 29; Augustine, De civitate Dei, xviii. 5; Aelian, Nat. Anim. xi. 10 sq.; Plutarch, Quaest. Conviv. viii. 1. 3; id., Isis et Osiris, 5, 35; Eusebius, Praeparatio Evangelii, iii. 13. 1 sq.; Pausanias, i. 18. 4, vii. 22. 3 sq.; W. Dittenberger, Orientis Graeci Inscriptiones Selectae (Leipsic, 1903-1905), Nos. 56, 90 (vol. i. pp. 98, 106, 159). Both Apis and Mnevis were black bulls, but Apis had certain white spots. See A. Wiedemann, Die Religion der alten Aegypter (Münster i. W., 1890), pp. 95, 99-101. When Apis died, pious people used to put on mourning and to fast, drinking only water and eating only vegetables, for seventy days till the burial. See A. Erman, Die ägyptische Religion (Berlin, 1905), pp. 170 sq.
135
Diodorus Siculus, i. 21.
136
On the religious reverence of pastoral peoples for their cattle, and the possible derivation of the Apis and Isis-Hathor worship from the pastoral stage of society, see W. Robertson Smith, Religion of the Semites,2 pp. 296 sqq.
137
Herodotus, ii. 41.
138
Herodotus, ii. 41, with A. Wiedemann's commentary; Plutarch, Isis et Osiris, 19; E. A. Wallis Budge, Osiris and the Egyptian Resurrection (London and New York, 1911), i. 8. In his commentary on the passage of Herodotus Prof. Wiedemann observes (p. 188) that “the Egyptian name of the Isis-cow is ḥes-t and is one of the few cases in which the name of the sacred animal coincides with that of the deity.”
139
Pliny, Nat. Hist. viii. 184; Solinus, xxxii. 18; Ammianus Marcellinus, xxii. 14. 7. The spring or well in which he was drowned was perhaps the one from which his drinking-water was procured; he might not drink the water of the Nile (Plutarch, Isis et Osiris, 5).
140
Plutarch, Isis et Osiris, 56.
141
G. Maspero, Histoire ancienne4 (Paris, 1886), p. 31. Compare Duncker, Geschichte des Alterthums,5 i. 56. It has been conjectured that the period of twenty-five years was determined by astronomical considerations, that being a period which harmonises the phases of the moon with the days of the Egyptian year. See L. Ideler, Handbuch der mathematischen und technischen Chronologie (Berlin, 1825-1826), i. 182 sq.; F. K. Ginzel, Handbuch der mathematischen und technischen Chronologie, i. (Leipsic, 1906), pp. 180 sq.
142
G. Schweinfurth, The Heart of Africa, Third Edition (London, 1878), i. 59 sq.
143
E. de Pruyssenaere, Reisen und Forschungen im Gebiete des Weissen und Blauen Nil (Gotha, 1877), pp. 22 sq. (Petermann's Mittheilungen, Ergänzungsheft, No. 50).
144
Ernst Marno, Reisen im Gebiete des Blauen und Weissen Nil (Vienna, 1874), p. 343. The name Nyeledit is explained by the writer to mean “very great and mighty.” It is probably equivalent to Nyalich, which Dr. C. G. Seligmann gives as a synonym for Dengdit, the high god of the Dinka. According to Dr. Seligmann, Nyalich is the locative of a word meaning “above” and, literally translated, signifies, “in the above.” See C.
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