Chapter 20

166“Egypt,” vol. iv., p. 257.167“Egypt,” vol. iv., p. 209.168Mr. Gerald Massey appears to regard the crime of Lamekh as the practice of abortion, men not desiring to have children.Op. cit., ii. 119.169Gen., iv. 23, 24.170Bunsen’s “Egypt,” vol. iv., pp. 285-6.171Bunsen’s “Egypt,” vol. iii., p. 413.172Bunsen’s “Egypt,” vol. iii., p. 437.173Ditto, vol. iv., p. 286.174If space permitted, we might trace to their source the developments which the primeval goddess of fecundity underwent. To the ideas embodied in her may be referred nearly all the feminine deities of antiquity.175Faber,op. cit., vol. ii., p. 246.176Kenrick’s “Phœnicia,” p. 307.177See Faber,op. cit.; also Note at the end of this chapter.178On this question, see the “Memoirs of the Anthropological Society of London,” vol. ii., p. 265; also “Sketch of the Religious Sects of the Hindus,” in the “Asiatic Researches,” vol. xvii. (1832), p. 216,et seq.179This question is fully considered by Dr. Muir in his Sanscrit Texts, part iv., p. 54,et seq.180Ditto, pp. 161, 343.181“Rural Bengal,” p. 187,et seq., 152. This association of the mountain and the river is found also in the Persian Khordah-Avesta. See (5) Abun-yasht, v. 1-3.182See “Tree and Serpent Worship,” p. 70; also Sherring’s “Benares,” pp. 75-89. Here the serpent is evidently symbolical oflife. In the Mahabharata, Mahadeva is described as having “a girdle of serpents, ear-rings of serpents, a sacrificial cord of serpents, and an outer garment of serpent’s skin.” Dr. Muir,op. cit., part iv., p. 160.183Op. cit., p. 70.184Ditto, p. 62.185Mr. Sellon, in the “Memoirs of the Anthropological Society of London,” vol. ii., p. 273.186It should not be forgotten that the Vedic religion was not that of all the Aryan tribes of India (see Muir,op. cit., part ii., pp. 377, 368, 383), and it is by no means improbable that some of them retained a more primitive faith—“Buddhism” or “Rudraism”—i.e.,Siva-ism.187Op. cit., p. 62. To come to a proper conclusion on this important point, it is necessary to consider the real position occupied by Gautama in relation to Brahmanism. Burnoux says that he differed from his adversaries only in the definition he gives of salvation (du salut). “Introduction à l’Histoire du Buddhisme Indien,” p. 155.188Fergusson,op. cit., pp. 67, 222, 223.189See Guigniaut,op. cit., vol. i., pp. 293, 160n.190Schlagenweit, “Buddhism in Tibet,” p. 120.191Higgins’ “Anacalypsis,” vol. i., p. 332,et seq.See also p. 342,et seq.192Op. cit., vol. i., p. 1,et seq., 25.193Dr. Hunter points out a connection between Siva-ism and Buddhism.Op. cit., p. 194.194Mr. Fergusson,op. cit., p. 70. The serpent is connected with Vishnuism as a symbol ofwisdomrather than of life.195Op. cit., p. 71.196Hence Siva, asSambhu, is the patron deity of the Brahman order, and the most intellectual Hindus of the present day are to be found among his followers. See Wilson,op. cit., p. 171. Sherring’s “Sacred City of the Hindus,” p. 146,et seq.197Thebullof Siva has reference to strength and speed rather than to fecundity, while the Rig-veda refers to Vishnu as the former of thewomb, although elsewhere he is described as thefecundator. Muir,op. cit., part iv., pp. 244, 292, 83, 64.198This question has been considered by Burnoux,op. cit., p. 547,et seq.But see also Hodgson’s “Buddhism in Nepaul,” and paper in the “Journal of the Royal Asiatic Society,” vol. xviii. (1860), p. 395,et seq.199See Herring,op. cit., p. 89.200Schlagenweit,op. cit., p. 181.201Maurice’s “Indian Antiquities,” vol. vii., p. 566.202As to the identity of Siva and Saturn, see Guigniaut,op. cit., vol. i., p. 167n.203Sherring,op cit., p. 305,et seq.204It should be noted that many of the so-called “circles” are in realityelliptical.205See, on this subject, Higgins’ “Anacalypsis,” vol. i., p. 315,et seq.206We must look to the esoteric teaching of Mithraism for the origin and explanation of much of primitive Christian dogma. The doctrine of “regeneration,” which is a spiritual application of the idea of physical generation, was known to all the religious systems of antiquity, and probably the Phallic emblems generally used were regarded by the initiated as having a hidden meaning. I may, perhaps, be allowed to refer to the second volume of my “Evolution of Morality” for information on the subject of the “re-birth.”207The serpent elevated in the wilderness is said to be typical of Christ. A Gnostic sect taught that Christ was Seth.208Didron’s “Christian Iconography” (Bohn), pp. 272-286.209It is a curious fact that Buddhist saints are often represented in theVesicaand with thenimbus. See Hodgson’s figures (Plates v. and vi.) in the “Journal of the Royal Asiatic Society,” vol. xvi.210Didron, pp. 27, 231.211Ditto, p. 29.212Ditto, p. 215.213“History of Magic” (Bohn), vol. i., p. 253,et seq.214As to these, see King’s “Gnostics and their Remains,” p. 72.215In the philosophy of St. Paul, the death of Christ was rendered necessary by the fall. By the first man, Adam, came death, and in Christ the second Adam are all made alive. Mankind reverts to the position occupied by Adam before he sinned; and as in the New Jerusalem there is no marriage, so in the earthly paradise of the Hebrew legend man was at first intended to live alone.216Theodoret did not distinguish between an Egyptian sect calledSethiansand the GnosticOphitesor serpent-worshippers.217The heavenly serpent,Danh, of the Dahomans, is said by Captain Burton to be the god of wealth. “His earthly representative is esteemed the supreme bliss and general good.” The Slavonian Morlacchi still consider that the sight of a snake crossing the road is an omen of good fortune.—Wilkinson’s “Dalmatia and Montenegro,” vol. ii., p. 160.218Mr. Lane states that each quarter of Cairo is supposed to have its guardian genius, or Agatho-dæmon, in the form of a serpent.—Vol. i., p. 289.219Warburton supposes that the worship of the One God Kneph was changed into that of the dragon or winged-serpent Knuphis.220Vishnu is often identified with Kneph.221According to Gaelic and German folklore, the white snake when boiled has the faculty of conferring medicinal wisdom. The white snake is venerated as the king of serpents by the Scottish Highlanders as by certain Arab tribes, and it would appear also by the Singhalese of Ceylon.222The snake is one of the Indian tribaltotems.223Pausanias, iv., 14, mentions Aristodama, the mother of Aratus, as having had intercourse with a serpent, and the mother of the great Scipio was said to have conceived by a serpent. Such was the case also with Olympias, the mother of Alexander, who was taught by her that he was a god, and who in return deified her.—Le Mythe de la Femme et du Serpent, par Ch. Schoebel, 1876, p. 84.224Mr. Robert Brown, jun., says that the serpent has six principal points of connection with Dionysos:—1, As a symbol of, and connected with, wisdom; 2, As a solar emblem; 3, As a symbol of time and eternity; 4, As an emblem of the earth-life; 5, As connected with fertilising moisture; 6, As a Phallic emblem.—The Great Dionysiak Myth, 1878, ii., 66.225Mr. Cooper states (loc. cit., p. 390) that prominent in the Egyptian religious system was the belief in a monstrouspersonalevil being typically represented as a serpent, and that the principle of good was there likewise represented by an entirely different serpent, a constant spiritual warfare being maintained between the two.226“The Serpent Myths of Ancient Egypt,” published in the “Transactions of the Victoria Institute,” vol. vi., 1872.227Adonai, “Our Lord,” was converted by the Greeks intoAdoneus, as a synomym of Pluto,i.e.,Dis. (King’s “Gnostics,” p. 101). Through his name,SandanorAdanos, these deities are connected withHercules, and hence withAres(Mars).228Le Mythe de Votan, by H. de Charencey, 1871, pp. 95, 103. Gautama was only the last of the Boudhas, and the identification of Woden is therefore not necessarily with Gautama. Dr. Brinton, “in order to put a stop to such visionary etymologies” as those which connect Votan with Wodan and Buddha, derives Votan from a Maya radical (American Hero-Myths, 1882, p. 217). It must be noted, however, that the Maya meaning of Votan (heartfig.spirit) closely agrees with that of Wodan (mind) and Buddha (knowledge).229M. de Ujfalvy has found that even the purest Iranian type of Central Asia is brachycephalic.230Sir John Lubbock’s “Origin of Civilisation,” 3rd ed., p. 96.231Clio, sec. 199.232Bk. ii., Melpom., 172.233“Ancient Egyptians,” iv., 204.234Mrs. Spier’s “Life in Ancient India,” p. 281.235“Journey,” iii., 219.236Op. cit., p. 120.237“Juventus Mundi,” pp. 408, 411.238“Kamilaroi and Kurnai,” p. 54.239Mr. Fison alludes to the New Zealand practice of a woman’s suitors wrestling for her, which is calledpunarua. This word, he says, is the Hawaiianpunalua, which denotes the common-right of tribal brothers to certain women (note, p. 153).240“A Phrenologist among the Todas,” by Col. William E. Marshall, p. 213.241Ditto, p. 226.242“A Phrenologist among the Todas,” by Col. William E. Marshall, p. 43.243“The Abode of Snow,” p. 233.244“Ancient Society,” by J. F. M’Lennan, p. 158.245Op. cit., p. 234.246“Tohful-ul-Mujahideen,” p. 63.247“Kinship and Marriage in Early Arabia,” pp. 128, 235.248“Journal of the Anthropological Institute,” vol. viii. (1879), p. 144,et seq.249The Ethnology of Bengal.250“Studies in Ancient History,” p. 444.251Ditto, p. 181.252“Studies in Ancient History,” pp. 54, 57.253Ditto, pp. 104, 110.254Ditto, p. 174.255Ditto, p. 112.256Ditto, p. 139.257Ditto, p. 113.258“Ancient Society,” p. 512.259Ditto, p. 511.260Ditto, p. 69.261“Ancient History,” p. 124.262Ditto, p. 139.263Loc. cit., p. 418.264Loc. cit., p. 419.265M’Lennan, p. 150.266M’Lennan, p. 134.267“Ancient Society,” p. 516.268“Ancient Society,” p. 67.269Ditto, p. 60.270“Principles of Sociology,” vol. i., p. 662.271Ditto, p. 665.272Ditto, p. 666.273Ditto, p. 667.274Lahontan, “Mémoires,” ii., pp. 144,et seq.275“Te Ika A Maui,” p. 357.276Ditto, p. 337.277“Sixth Report of the Directors of the African Institution” (1812), p. 128.278Op. cit., p. 336.279Ditto, p. 536.280“Ancient Society,” p. 71.281“Ancient Society,” p. 75, 528.282Ditto, p. 530.283See Lafitau “Les Mœurs des Sauvages,” ii., p. 564,et seq.284See Lafitau, ii., p. 77,et seq.285“Ancient Society,” p. 88.286Ditto, p. 63.287“Ancient History,” p. 418.288“Types of Sociology,” pp. 665, 669.289Ditto, p. 667.290“Ancient Society,” p. 516.291Ditto, p. 515.292Ditto, p. 516.293“Ancient Society,” p. 103.294“Travels in Northern America,” p. 378.295“Memoirs,” ii., p. 150.296“La Cité Antique” (6th Ed.), 1876, p. 133.297“Early History of Institutions,” pp. 64, 65.298Ditto, p. 68.299P. 630,note.300“Principles of Sociology,” p. 769.301Ditto, p. 771.302I have not forgotten the so-calledMutterrecht. Whatever the influence of woman, as head of the family or household, however, her position in society was a secondary one, except under the conditions referred to in the chapter on “Sacred Prostitution.”303A more remarkable case even than this was the appearance to Professor De Wette of his own double.304This was first published in “Anthropologia,” in 1875.305See “Theosophy, Religion, and Occult Science” (1885), p. 236,et seq.306Casalis’ “Les Basoutos,” p. 221. The Hottentots are said to have given animal names, such as Horse, Lion, Sheep, Ass, &c., to their children. Kolben’s “Cape of Good Hope,” p. 147.307“Kinship and Marriage in Early Arabia,” pp. 17,192,et seq.308Quoted by Dr. J. F. M’Lennan in theFortnightly Review, vol. vi., new series, p. 418.309The “Genealogical Tree of the Turks” ascribes a wolf paternity to the sons of the Princess Choyumna Khan (Miles’ Translation, p. 47). Is there a totemic reference in the game of Kökburi, “green-wolf,” practised by the Nomads of Central Asia in imitation of bride-racing? Vambery’s “Travels in Central Asia,” p. 323.310“Systems of Consanguinity and Affinity,” by Lewis H. Morgan, p. 424.311These and nine other animals give names to the twelve years of the Mogul calendar.312Mahabharata.—Talbot Wheeler’s “History of India,” vol i., p. 412.313Fortnightly Review, vol. vi., n. s., p. 563,et seq.314“The Native Tribes of South Australia,” p. 260.315“Kamilaroi and Kurnai,” p. 166.316“Ancient Society,” p. 69.317“Travels in North-Western Australia,” vol. ii., p. 229.318“Description of the Coast of Guinea,” p. 129.319“Life in the Southern Isles,” p. 25.320Turner’s “Nineteen Years in Polynesia,” p. 238.321See Tylor’s “Primitive Culture,” vol. ii., p. 213.322Wood’s “Natural History of Man,” vol. ii., pp. 271, 290.323Seemann’s “Mission to Viti,” p. 391. On the temple at Dorey in New Guinea are sculptured the representations of the crocodile and serpent ancestors of some of the Dorean families. D’Estrey’s “Papouasie,” p. 132.324“Manners and Customs of the Indians,” vol. i., p. 36, and vol. ii., 247.325“Eighteen Years on the Gold Coast,” vol. ii., p. 128.326Fortnightly Review, vol. vi., n. s., p. 408.327Ditto, p. 569, and vol. vii., n. s., p. 214.328“Kinship and Marriage,” p. 186,et seq.329“Kinship and Marriage,” p. 204.330“Histoire Ancienne des Peuples de l’Orient,” 4th edition, p. 28.331Lenormant, “Histoire Ancienne de l’Orient,” 9th edition, t. ii., p. 212,et seq.

166“Egypt,” vol. iv., p. 257.

167“Egypt,” vol. iv., p. 209.

168Mr. Gerald Massey appears to regard the crime of Lamekh as the practice of abortion, men not desiring to have children.Op. cit., ii. 119.

169Gen., iv. 23, 24.

170Bunsen’s “Egypt,” vol. iv., pp. 285-6.

171Bunsen’s “Egypt,” vol. iii., p. 413.

172Bunsen’s “Egypt,” vol. iii., p. 437.

173Ditto, vol. iv., p. 286.

174If space permitted, we might trace to their source the developments which the primeval goddess of fecundity underwent. To the ideas embodied in her may be referred nearly all the feminine deities of antiquity.

175Faber,op. cit., vol. ii., p. 246.

176Kenrick’s “Phœnicia,” p. 307.

177See Faber,op. cit.; also Note at the end of this chapter.

178On this question, see the “Memoirs of the Anthropological Society of London,” vol. ii., p. 265; also “Sketch of the Religious Sects of the Hindus,” in the “Asiatic Researches,” vol. xvii. (1832), p. 216,et seq.

179This question is fully considered by Dr. Muir in his Sanscrit Texts, part iv., p. 54,et seq.

180Ditto, pp. 161, 343.

181“Rural Bengal,” p. 187,et seq., 152. This association of the mountain and the river is found also in the Persian Khordah-Avesta. See (5) Abun-yasht, v. 1-3.

182See “Tree and Serpent Worship,” p. 70; also Sherring’s “Benares,” pp. 75-89. Here the serpent is evidently symbolical oflife. In the Mahabharata, Mahadeva is described as having “a girdle of serpents, ear-rings of serpents, a sacrificial cord of serpents, and an outer garment of serpent’s skin.” Dr. Muir,op. cit., part iv., p. 160.

183Op. cit., p. 70.

184Ditto, p. 62.

185Mr. Sellon, in the “Memoirs of the Anthropological Society of London,” vol. ii., p. 273.

186It should not be forgotten that the Vedic religion was not that of all the Aryan tribes of India (see Muir,op. cit., part ii., pp. 377, 368, 383), and it is by no means improbable that some of them retained a more primitive faith—“Buddhism” or “Rudraism”—i.e.,Siva-ism.

187Op. cit., p. 62. To come to a proper conclusion on this important point, it is necessary to consider the real position occupied by Gautama in relation to Brahmanism. Burnoux says that he differed from his adversaries only in the definition he gives of salvation (du salut). “Introduction à l’Histoire du Buddhisme Indien,” p. 155.

188Fergusson,op. cit., pp. 67, 222, 223.

189See Guigniaut,op. cit., vol. i., pp. 293, 160n.

190Schlagenweit, “Buddhism in Tibet,” p. 120.

191Higgins’ “Anacalypsis,” vol. i., p. 332,et seq.See also p. 342,et seq.

192Op. cit., vol. i., p. 1,et seq., 25.

193Dr. Hunter points out a connection between Siva-ism and Buddhism.Op. cit., p. 194.

194Mr. Fergusson,op. cit., p. 70. The serpent is connected with Vishnuism as a symbol ofwisdomrather than of life.

195Op. cit., p. 71.

196Hence Siva, asSambhu, is the patron deity of the Brahman order, and the most intellectual Hindus of the present day are to be found among his followers. See Wilson,op. cit., p. 171. Sherring’s “Sacred City of the Hindus,” p. 146,et seq.

197Thebullof Siva has reference to strength and speed rather than to fecundity, while the Rig-veda refers to Vishnu as the former of thewomb, although elsewhere he is described as thefecundator. Muir,op. cit., part iv., pp. 244, 292, 83, 64.

198This question has been considered by Burnoux,op. cit., p. 547,et seq.But see also Hodgson’s “Buddhism in Nepaul,” and paper in the “Journal of the Royal Asiatic Society,” vol. xviii. (1860), p. 395,et seq.

199See Herring,op. cit., p. 89.

200Schlagenweit,op. cit., p. 181.

201Maurice’s “Indian Antiquities,” vol. vii., p. 566.

202As to the identity of Siva and Saturn, see Guigniaut,op. cit., vol. i., p. 167n.

203Sherring,op cit., p. 305,et seq.

204It should be noted that many of the so-called “circles” are in realityelliptical.

205See, on this subject, Higgins’ “Anacalypsis,” vol. i., p. 315,et seq.

206We must look to the esoteric teaching of Mithraism for the origin and explanation of much of primitive Christian dogma. The doctrine of “regeneration,” which is a spiritual application of the idea of physical generation, was known to all the religious systems of antiquity, and probably the Phallic emblems generally used were regarded by the initiated as having a hidden meaning. I may, perhaps, be allowed to refer to the second volume of my “Evolution of Morality” for information on the subject of the “re-birth.”

207The serpent elevated in the wilderness is said to be typical of Christ. A Gnostic sect taught that Christ was Seth.

208Didron’s “Christian Iconography” (Bohn), pp. 272-286.

209It is a curious fact that Buddhist saints are often represented in theVesicaand with thenimbus. See Hodgson’s figures (Plates v. and vi.) in the “Journal of the Royal Asiatic Society,” vol. xvi.

210Didron, pp. 27, 231.

211Ditto, p. 29.

212Ditto, p. 215.

213“History of Magic” (Bohn), vol. i., p. 253,et seq.

214As to these, see King’s “Gnostics and their Remains,” p. 72.

215In the philosophy of St. Paul, the death of Christ was rendered necessary by the fall. By the first man, Adam, came death, and in Christ the second Adam are all made alive. Mankind reverts to the position occupied by Adam before he sinned; and as in the New Jerusalem there is no marriage, so in the earthly paradise of the Hebrew legend man was at first intended to live alone.

216Theodoret did not distinguish between an Egyptian sect calledSethiansand the GnosticOphitesor serpent-worshippers.

217The heavenly serpent,Danh, of the Dahomans, is said by Captain Burton to be the god of wealth. “His earthly representative is esteemed the supreme bliss and general good.” The Slavonian Morlacchi still consider that the sight of a snake crossing the road is an omen of good fortune.—Wilkinson’s “Dalmatia and Montenegro,” vol. ii., p. 160.

218Mr. Lane states that each quarter of Cairo is supposed to have its guardian genius, or Agatho-dæmon, in the form of a serpent.—Vol. i., p. 289.

219Warburton supposes that the worship of the One God Kneph was changed into that of the dragon or winged-serpent Knuphis.

220Vishnu is often identified with Kneph.

221According to Gaelic and German folklore, the white snake when boiled has the faculty of conferring medicinal wisdom. The white snake is venerated as the king of serpents by the Scottish Highlanders as by certain Arab tribes, and it would appear also by the Singhalese of Ceylon.

222The snake is one of the Indian tribaltotems.

223Pausanias, iv., 14, mentions Aristodama, the mother of Aratus, as having had intercourse with a serpent, and the mother of the great Scipio was said to have conceived by a serpent. Such was the case also with Olympias, the mother of Alexander, who was taught by her that he was a god, and who in return deified her.—Le Mythe de la Femme et du Serpent, par Ch. Schoebel, 1876, p. 84.

224Mr. Robert Brown, jun., says that the serpent has six principal points of connection with Dionysos:—1, As a symbol of, and connected with, wisdom; 2, As a solar emblem; 3, As a symbol of time and eternity; 4, As an emblem of the earth-life; 5, As connected with fertilising moisture; 6, As a Phallic emblem.—The Great Dionysiak Myth, 1878, ii., 66.

225Mr. Cooper states (loc. cit., p. 390) that prominent in the Egyptian religious system was the belief in a monstrouspersonalevil being typically represented as a serpent, and that the principle of good was there likewise represented by an entirely different serpent, a constant spiritual warfare being maintained between the two.

226“The Serpent Myths of Ancient Egypt,” published in the “Transactions of the Victoria Institute,” vol. vi., 1872.

227Adonai, “Our Lord,” was converted by the Greeks intoAdoneus, as a synomym of Pluto,i.e.,Dis. (King’s “Gnostics,” p. 101). Through his name,SandanorAdanos, these deities are connected withHercules, and hence withAres(Mars).

228Le Mythe de Votan, by H. de Charencey, 1871, pp. 95, 103. Gautama was only the last of the Boudhas, and the identification of Woden is therefore not necessarily with Gautama. Dr. Brinton, “in order to put a stop to such visionary etymologies” as those which connect Votan with Wodan and Buddha, derives Votan from a Maya radical (American Hero-Myths, 1882, p. 217). It must be noted, however, that the Maya meaning of Votan (heartfig.spirit) closely agrees with that of Wodan (mind) and Buddha (knowledge).

229M. de Ujfalvy has found that even the purest Iranian type of Central Asia is brachycephalic.

230Sir John Lubbock’s “Origin of Civilisation,” 3rd ed., p. 96.

231Clio, sec. 199.

232Bk. ii., Melpom., 172.

233“Ancient Egyptians,” iv., 204.

234Mrs. Spier’s “Life in Ancient India,” p. 281.

235“Journey,” iii., 219.

236Op. cit., p. 120.

237“Juventus Mundi,” pp. 408, 411.

238“Kamilaroi and Kurnai,” p. 54.

239Mr. Fison alludes to the New Zealand practice of a woman’s suitors wrestling for her, which is calledpunarua. This word, he says, is the Hawaiianpunalua, which denotes the common-right of tribal brothers to certain women (note, p. 153).

240“A Phrenologist among the Todas,” by Col. William E. Marshall, p. 213.

241Ditto, p. 226.

242“A Phrenologist among the Todas,” by Col. William E. Marshall, p. 43.

243“The Abode of Snow,” p. 233.

244“Ancient Society,” by J. F. M’Lennan, p. 158.

245Op. cit., p. 234.

246“Tohful-ul-Mujahideen,” p. 63.

247“Kinship and Marriage in Early Arabia,” pp. 128, 235.

248“Journal of the Anthropological Institute,” vol. viii. (1879), p. 144,et seq.

249The Ethnology of Bengal.

250“Studies in Ancient History,” p. 444.

251Ditto, p. 181.

252“Studies in Ancient History,” pp. 54, 57.

253Ditto, pp. 104, 110.

254Ditto, p. 174.

255Ditto, p. 112.

256Ditto, p. 139.

257Ditto, p. 113.

258“Ancient Society,” p. 512.

259Ditto, p. 511.

260Ditto, p. 69.

261“Ancient History,” p. 124.

262Ditto, p. 139.

263Loc. cit., p. 418.

264Loc. cit., p. 419.

265M’Lennan, p. 150.

266M’Lennan, p. 134.

267“Ancient Society,” p. 516.

268“Ancient Society,” p. 67.

269Ditto, p. 60.

270“Principles of Sociology,” vol. i., p. 662.

271Ditto, p. 665.

272Ditto, p. 666.

273Ditto, p. 667.

274Lahontan, “Mémoires,” ii., pp. 144,et seq.

275“Te Ika A Maui,” p. 357.

276Ditto, p. 337.

277“Sixth Report of the Directors of the African Institution” (1812), p. 128.

278Op. cit., p. 336.

279Ditto, p. 536.

280“Ancient Society,” p. 71.

281“Ancient Society,” p. 75, 528.

282Ditto, p. 530.

283See Lafitau “Les Mœurs des Sauvages,” ii., p. 564,et seq.

284See Lafitau, ii., p. 77,et seq.

285“Ancient Society,” p. 88.

286Ditto, p. 63.

287“Ancient History,” p. 418.

288“Types of Sociology,” pp. 665, 669.

289Ditto, p. 667.

290“Ancient Society,” p. 516.

291Ditto, p. 515.

292Ditto, p. 516.

293“Ancient Society,” p. 103.

294“Travels in Northern America,” p. 378.

295“Memoirs,” ii., p. 150.

296“La Cité Antique” (6th Ed.), 1876, p. 133.

297“Early History of Institutions,” pp. 64, 65.

298Ditto, p. 68.

299P. 630,note.

300“Principles of Sociology,” p. 769.

301Ditto, p. 771.

302I have not forgotten the so-calledMutterrecht. Whatever the influence of woman, as head of the family or household, however, her position in society was a secondary one, except under the conditions referred to in the chapter on “Sacred Prostitution.”

303A more remarkable case even than this was the appearance to Professor De Wette of his own double.

304This was first published in “Anthropologia,” in 1875.

305See “Theosophy, Religion, and Occult Science” (1885), p. 236,et seq.

306Casalis’ “Les Basoutos,” p. 221. The Hottentots are said to have given animal names, such as Horse, Lion, Sheep, Ass, &c., to their children. Kolben’s “Cape of Good Hope,” p. 147.

307“Kinship and Marriage in Early Arabia,” pp. 17,192,et seq.

308Quoted by Dr. J. F. M’Lennan in theFortnightly Review, vol. vi., new series, p. 418.

309The “Genealogical Tree of the Turks” ascribes a wolf paternity to the sons of the Princess Choyumna Khan (Miles’ Translation, p. 47). Is there a totemic reference in the game of Kökburi, “green-wolf,” practised by the Nomads of Central Asia in imitation of bride-racing? Vambery’s “Travels in Central Asia,” p. 323.

310“Systems of Consanguinity and Affinity,” by Lewis H. Morgan, p. 424.

311These and nine other animals give names to the twelve years of the Mogul calendar.

312Mahabharata.—Talbot Wheeler’s “History of India,” vol i., p. 412.

313Fortnightly Review, vol. vi., n. s., p. 563,et seq.

314“The Native Tribes of South Australia,” p. 260.

315“Kamilaroi and Kurnai,” p. 166.

316“Ancient Society,” p. 69.

317“Travels in North-Western Australia,” vol. ii., p. 229.

318“Description of the Coast of Guinea,” p. 129.

319“Life in the Southern Isles,” p. 25.

320Turner’s “Nineteen Years in Polynesia,” p. 238.

321See Tylor’s “Primitive Culture,” vol. ii., p. 213.

322Wood’s “Natural History of Man,” vol. ii., pp. 271, 290.

323Seemann’s “Mission to Viti,” p. 391. On the temple at Dorey in New Guinea are sculptured the representations of the crocodile and serpent ancestors of some of the Dorean families. D’Estrey’s “Papouasie,” p. 132.

324“Manners and Customs of the Indians,” vol. i., p. 36, and vol. ii., 247.

325“Eighteen Years on the Gold Coast,” vol. ii., p. 128.

326Fortnightly Review, vol. vi., n. s., p. 408.

327Ditto, p. 569, and vol. vii., n. s., p. 214.

328“Kinship and Marriage,” p. 186,et seq.

329“Kinship and Marriage,” p. 204.

330“Histoire Ancienne des Peuples de l’Orient,” 4th edition, p. 28.

331Lenormant, “Histoire Ancienne de l’Orient,” 9th edition, t. ii., p. 212,et seq.

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