Celtic Mythology: History of Celts, Religion, Archeological Finds, Legends & Myths. T. W. Rolleston

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СКАЧАТЬ rel="nofollow" href="#ulink_e5ab6659-3f6d-5810-b859-884f49ce5a19">755. O'Curry, MC ii. 222; Joyce, SH i. ch. 9.

756. RC xvi. 35.

757. LL 213b.

758. See p. 52, supra.

759. See, however, accounts of reckless child sacrifices in Ellis, Polynesian Researches, i. 252, and Westermarck, Moral Ideas, i. 397.

760. O'Curry, MC Intro, dcxli.

761. LU 126a. A folk-version is given by Larminie, West Irish Folk-Tales, 139.

762. Book of Fermoy, 89a.

763. O'Curry, MC Intro. dcxl, ii. 222.

764. Adamnan, Vita S. Col. Reeve's ed. 288.

765. Carmichael, Carmina Gadelica, ii. 317.

766. Nennius, Hist. Brit. 40.

767. Stokes, TIG xli.; O'Curry, MC ii. 9.

768. Pliny, HN xxx. 1. The feeding of Ethni, daughter of Crimthann, on human flesh that she might sooner attain maturity may be an instance of "medicinal cannibalism" (IT iii. 363). The eating of parents among the Irish, described by Strabo (iv. 5), was an example of "honorific cannibalism." See my article "Cannibalism" in Hastings' Encycl. of Rel. and Ethics, iii, 194.

769. Diod. Sic. vi. 12; Paus. x. 22. 3; Amm. Marc. xxvii. 4; Livy, xxiii. 24; Solin. xxii. 3.

770. This custom continued in Ireland until Spenser's time.

771. Leahy, i. 158; Giraldus, Top. Hib. iii. 22; Martin, 109.

772. Sil. Ital. iv. 213; Diod. Sic. xiv. 115; Livy, x. 26; Strabo, iv. 4. 5; Miss Hull, 92.

773. Diod. Sic. v. 29; Strabo, iv. 4. 5.

774. D'Arbois, v. 11; Diod. Sic. v. 29; Strabo, loc. cit.

775. Annals of the Four Masters, 864; IT i. 205.

776. Sil. Ital. iv. 215, v. 652; Lucan, Phar. i. 447; Livy, xxiii. 24.

777. See p. 71, supra; CIL xii. 1077. A dim memory of head-taking survived in the seventeenth century in Eigg, where headless skeletons were found, of which the islanders said that an enemy had cut off their heads (Martin, 277).

778. Belloguet, Ethnol. Gaul. iii. 100.

779. Sil. Ital. xiii. 482; Livy, xxiii. 24; Florus, i. 39.

780. ZCP i. 106.

781. Loth, i. 90 f., ii. 218-219. Sometimes the weapons of a great warrior had the same effect. The bows of Gwerthevyr were hidden in different parts of Prydein and preserved the land from Saxon invasion, until Gwrtheyrn, for love of a woman, dug them up (Loth, ii. 218-219).

782. See p. 338, infra. In Ireland, the brain of an enemy was taken from the head, mixed with lime, and made into a ball. This was allowed to harden, and was then placed in the tribal armoury as a trophy.

783. L'Anthropologie, xii. 206, 711. Cf. the English tradition of the "Holy Mawle," said to have been used for the same purpose. Thorns, Anecdotes and Traditions, 84.

784. Arrian, Cyneg. xxxiii.

785. Cæsar, vi. 17; Orosius, v. 16. 6.

786. D'Arbois, i. 155.

787. Curtin, Tales of the Fairies, 72; Folk-Lore, vii. 178-179.

788. Mitchell, Past in the Present, 275.

789. Mitchell, op. cit. 271 f.

790. Cook, Folk-Lore, xvii. 332.

791. Mitchell, loc. cit. 147. The corruption of "Maelrubha" to "Maree" may have been aided by confusing the name with mo or mhor righ.

792. Mitchell, loc. cit.; Moore, 92, 145; Rh^ys, CFL i. 305; Worth, Hist. of Devonshire, 339; Dalyell, passim.

793. Livy, xxiii. 24.

794. Sébillot, ii. 166-167; L'Anthrop. xv. 729.

795. Carmichael, Carm. Gad. i. 163.

796. Martin, 28. A scribe called "Sonid," which might be the equivalent of "Shony," is mentioned in the Stowe missal (Folk-Lore, 1895).

797. Campbell, Superstitions, 184 f; Waifs and СКАЧАТЬ