{61} "Golden Bough," ii. 292.

{62} "Golden Bough," ii. 369.

{64a} "Golden Bough," ii. 44.

{64b} Ibid., 46.

{65} Mrs. Langloh Parker, "More Australian Legends," pp. 93-99.

{66} The anthropomorphic view of the Genius of the grain as a woman existed in Peru, as I have remarked in "Myth, Ritual, and Religion," i.

213. See, too, "Golden Bough," i. p. 351; Mr. Frazer also notes the Corn Mother of Germany, and the Harvest Maiden of Balquhidder.

{67} "Golden Bough," p. 351, citing from Mannhardt a Spanish tract of 1649.

{68} Howitt, on Mysteries of the Coast Murring (_Journal Anthrop.

Inst.i.t_., vol. xiv.).

{69} De Smet, "Oregon Mission," p. 359. Tanner's "Narrative" (1830), pp. 192-193.

{72} Pater, "Greek Studies," p. 90.

{74a} "Africana," i. 130.

{74b} _Journal Anthrop. Inst.i.t_. (1884), xiii. pp. 444, 450.

{74c} _Op. cit_., xiv. pp. 310, 316.

{75} "New South Wales," by Barren Field, pp. 69, 122 (1825).

{76a} Aristophanes, _Ranae_, 445 _et seq_.; Origen. _c. Cels_., iii. 59; Andocides, _Myst_., 31; Euripides, _Bacch_, 72 _et seq_. See Wobbermin, _Religionsgeschitliche Studien_, pp. 36-44.

{76b} Wobbermin, _op. cit_., p. 38.

{77} Wobbermin, _op. cit_., p. 34.

{78} Hatch, "Hibbert Lectures," pp. 284, 285.

{82} _Recherches sur l'Origine et la Nature des Mysteres d'Eleusis_.

Klinikseck. Paris, 1895.

{84} Herodotus, ii. 171.

{85a} Spencer and Gillen, "Natives of Central Australia," p. 399. The myth is not very quotable.

{85b} Foucart, p. 19, quoting _Philosophoumena_, v. 7. M. Foucart, of course, did not know the Arunta parallel.

{85c} _Journal Anthrop. Inst_. (1884), pp. 194, 195, "Ngarego and Wolgal Tribes of New South Wales."

{85d} Ibid. (1885), p. 313.

{86a} For ample information on this head see Mr. Clodd's "Tom-t.i.t-Tot,"

and my "Custom and Myth" ("Cupid, Psyche, and the Sun Frog").

{86b} _Panegyr_., 28.

{87a} Clem. Alex. _Protrept_., ii. 77 _et seq_.

{87b} Harpocration, _s. v_. [Greek text].

{87c} _Cf_. [Greek text]. Hippon, 90, and Theophrastus, Charact. 6, and Synesius, 213, c. Liddell and Scott, _s.v_. [Greek text].

{88a} "Sand and Spinifex," 1899.

{88b} Foucart, pp. 45, 46

{88c} Hymn, Orph., 41, 5-9.

{89a} Heriot, 1586.

{89b} Foucart, pp. 56-59.

{90} Foucart, p. 64.

{91a} Basil Thomson, "The Kalou-Vu" (_Journal Anthrop. Inst_., May 1895, pp. 349-356). Mr. Thomson was struck by the Greek a.n.a.logies, but he did not know, or does not allude to, Plutarch and the Golden Scroll.

{91b} Fragments, V. p. 9, Didot; Foucart, p. 56, note.

{95a} Herodotus, Alilat, i. 131, iii. 8.

{95b} "Cities and Bishoprics of Phrygia," 1895, vol. i. pp. 91, 92.

{104} Callim., H. Apoll. 30.

[Greek verse]

{115} The Greek is corrupt, especially in line 213.

{121} This action was practised by the Zulus in divination, and, curiously, by a Highlander of the last century, appealing to the dead Lovat not to see him wronged.

{124} A folk-etymology from [Greek text] = to rot.

{127} A similar portent is of recent belief in Maori tradition.

{133} See Essay on this Hymn.

{136} In our ill.u.s.tration both the lyre with a tortoise sh.e.l.l for sounding-board, and the cithara, with no such sounding-board, are represented. Is it possible that "the tuneful sh.e.l.l" was primarily used _without_ chords, as an instrument for drumming upon? The drum, variously made, is the primitive musical instrument, and it is doubted whether any stringed instrument existed among native American races. But drawings in ancient Aztec MSS. (as Mr. Morse has recently observed) show the musician using a kind of drum made of a tortoise-sh.e.l.l, and some students have (probably with too much fancy) recognised a figure with a tortoise-sh.e.l.l fitted with chords, in Aztec MSS. It is possible enough that the early Greeks used the sh.e.l.l as a sort of drum, before some inventor (Hermes, in the Hymn) added chords and developed a stringed instrument. _Cf_. p. 39.

{138} Such sandals are used to hide their tracks by Avengers of Blood among the tribes of Central Australia.