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. G. Seligmann, s. v. “Dinka,” in Encyclopaedia of Religion and Ethics, edited by J. Hastings, D.D., vol. iv. (Edinburgh, 1911), p. 707. The Sakalava of Ampasimene, in Madagascar, are said to worship a black bull which is kept in a sacred enclosure in the island of Nosy Be. On the death of the sacred bull another is substituted for it. See A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), pp. 247 sq., quoting J. Carol, Chez les Hova (Paris, 1898), pp. 418 sq. But as the Sakalava are not, so far as I know, mainly or exclusively a pastoral people, this example of bull-worship does not strictly belong to the class illustrated in the text.
145
See The Magic Art and the Evolution of Kings, i. 19 sqq.
146
See above, vol. i. pp 292-294.
147
Athenaeus, xiii. 51, p. 587 a; Pliny, Nat. Hist. viii. 204. Compare W. Robertson Smith, in Encyclopaedia Britannica, Ninth Edition, article “Sacrifice,” vol. xxi. p. 135.
148
Varro, De agri cultura, i. 2. 19 sq.: “hoc nomine etiam Athenis in arcem non inigi, praeterquam semel ad necessarium sacrificium.” By semel Varro probably means once a year.
149
The force of this inference is greatly weakened, if not destroyed, by a fact which I had overlooked when I wrote this book originally. A goat was sacrificed to Brauronian Artemis at her festival called the Brauronia (Hesychius, s. v. Βραυρωνίοις; compare Im. Bekker's Anecdota Graeca, p. 445, lines 6 sqq.). As the Brauronian Artemis had a sanctuary on the Acropolis of Athens (Pausanias, i. 23. 7), it seems probable that the goat sacrificed once a year on the Acropolis was sacrificed to her and not to Athena.
