Chapter XXI: Dianus and Diana (1)

[Sidenote: Recapitulation.] In this chapter I propose to recapitulate the conclusions to which the enquiry has thus far led us, and drawing together the scattered rays of light, to turn them on the dark figure of the priest of Nemi.

[Sidenote: Rise of sacred kings, who are supposed to be endowed with magical or divine powers.] We have found that at an early stage of society men, ignorant of the secret processes of Nature and of the narrow limits within which it is in our power to control and direct them, have commonly arrogated to themselves functions which in the present state of knowledge we should deem superhuman or divine. The illusion has been fostered and maintained by the same causes which begot it, namely, the marvellous order and uniformity with which Nature conducts her operations, the wheels of her great machine revolving with a smoothness and precision which enable the patient observer to anticipate in general the season, if not the very hour, when they will bring round the fulfilment of his hopes or the accomplishment of his fears. The regularly recurring events of this great cycle, or rather series of cycles, soon stamp themselves even on the dull mind of the savage. He foresees them, and foreseeing them mistakes the desired recurrence for an effect of his own will, and the dreaded recurrence for an effect of the will of his enemies. Thus the springs which set the vast machine in motion, though they lie far beyond our ken, shrouded in a mystery which we can never hope to penetrate, appear to ignorant man to lie within his reach: he fancies he can touch them and so work by magic art all manner of good to himself and evil to his foes. In time the fallacy of this belief becomes apparent to him: he discovers that there are things he cannot do, pleasures which he is unable of himself to procure, pains which even the most potent magician is powerless to avoid. The unattainable good, the inevitable ill, are now ascribed by him to the action of invisible powers, whose favour is joy and life, whose anger is misery and death. Thus magic tends to be displaced by [Sidenote: Transition from magic to religion.] religion, and the sorcerer by the priest. At this stage of thought the ultimate causes of things are conceived to be personal beings, many in number and often discordant in character, who partake of the nature and even of the frailty of man, though their might is greater than his, and their life far exceeds the span of his ephemeral existence. Their sharply-marked individualities, their clear-cut outlines have not yet begun, under the powerful solvent of philosophy, to melt and coalesce into that single unknown substratum of phenomena which, according to the qualities with which our imagination invests it, goes by one or other of the high-sounding names which the wit of man has devised to hide his ignorance. Accordingly, so long as men look on their gods as beings akin to themselves and not raised to an unapproachable height above them, they believe it to be possible for those of their own number who surpass their fellows to attain to the divine rank after death or even in life. Incarnate human deities of this latter sort may be said [Sidenote: Incarnate human deities.] to halt midway between the age of magic and the age of religion. If they bear the names and display the pomp of deities, the powers which they are supposed to wield are commonly those of their predecessor the magician. Like him, they are expected to guard their people against hostile enchantments, to heal them in sickness, to bless them with offspring, and to provide them with an abundant supply of food by regulating the weather and performing the other ceremonies which are deemed necessary to ensure the fertility of the earth and the multiplication of animals. Men who are credited with powers so lofty and far-reaching naturally hold the highest place in the land, and while the rift between the spiritual and the temporal spheres has not yet widened too far, they are supreme in civil as well as religious matters: in a word, they are kings as well as gods. Thus the divinity which hedges a king has its roots deep down in human history, and long ages pass before these are sapped by a profounder view of nature and man.

[Sidenote: The King of the Wood at Nemi seems to have been one of these divine kings and to have mated with the divine Queen of the Wood, Diana.] In the classical period of Greek and Latin antiquity the reign of kings was for the most part a thing of the past; yet the stories of their lineage, titles, and pretensions suffice to prove that they too claimed to rule by divine right and to exercise superhuman powers. Hence we may without undue temerity assume that the King of the Wood at Nemi, though shorn in later times of his glory and fallen on evil days, represented a long line of sacred kings who had once received not only the homage but the adoration of their subjects in return for the manifold blessings which they were supposed to dispense. What little we know of the functions of Diana in the Arician grove seems to prove that she was here conceived as a goddess of fertility, and particularly as a divinity of childbirth.[1238] It is reasonable, therefore, to suppose that in the discharge of these important duties she was assisted by her priest, the two figuring as King and Queen of the Wood in a solemn marriage, which was intended to make the earth gay with the blossoms of spring and the fruits of autumn, and to gladden the hearts of men and women with healthful offspring.

[Sidenote: Virbius, whom the King of the Wood represented, was probably a form of Jupiter regarded as god of the greenwood, and especially of the oak.] If the priest of Nemi posed not merely as a king, but as a god of the grove, we have still to ask, What deity in particular did he personate? The answer of antiquity is that he represented Virbius, the consort or lover of Diana.[1239] But this does not help us much, for of Virbius we know little more than the name. A clue to the mystery is perhaps supplied by the Vestal fire which burned in the grove.[1240] For the perpetual holy fires of the Aryans in Europe appear to have been commonly kindled and fed with oak-wood,[1241] and we have seen that in Rome itself, not many miles from Nemi, the fuel of the Vestal fire consisted of oaken sticks or logs, which in early days the holy maidens doubtless gathered or cut in the coppices of oak that once covered the Seven Hills.[1242] But the ritual of the various Latin towns seems to have been marked by great uniformity;[1243] hence it is reasonable to conclude that wherever in Latium a Vestal fire was maintained, it was fed, as at Rome, with wood of the sacred oak. If this was so at Nemi, it becomes probable that the hallowed grove there consisted of a natural oak-wood, and that therefore the tree which the King of the Wood had to guard at the peril of his life was itself an oak; indeed it was from an evergreen oak, according to Virgil, that Aeneas plucked the Golden Bough.[1244] Now the oak was the sacred tree of Jupiter, the supreme god of the Latins. Hence it follows that the King of the Wood, whose life was bound up in a fashion with an oak, personated no less a deity than Jupiter himself. At least the evidence, slight as it is, seems to point to this conclusion. The old Alban dynasty of the Silvii or Woods, with their crown of oak leaves, apparently aped the style and emulated the powers of Latian Jupiter, who dwelt on the top of the Alban Mount.[1245] It is not impossible that the King of the Wood, who guarded the sacred oak a little lower down the mountain, was the lawful successor and representative of this ancient line of the Silvii or Woods.[1246] At all events, if I am right in supposing that he passed for a human Jupiter, it would appear that Virbius, with whom legend identified him, was nothing but a local form of Jupiter, considered perhaps in his original aspect as a god of the greenwood.[1247]

[Sidenote: Diana and the oak.] The hypothesis that in later times at all events the King of the Wood played the part of the oak god Jupiter, is confirmed by an examination of his divine partner Diana. [Sidenote: Diana, the divine partner of the King of the Wood at Nemi, seems to have been especially associated with the oak.] For two distinct lines of argument converge to shew that if Diana was a queen of the woods in general, she was at Nemi a goddess of the oak in particular. In the first place, she bore the title of Vesta, and as such presided over a perpetual fire, which we have seen reason to believe was fed with oak wood.[1248] But a goddess of fire is not far removed from a goddess of the fuel which burns in the fire; primitive thought perhaps drew no sharp line of distinction between the blaze and the wood that blazes. In the second place, the nymph Egeria at Nemi appears to have been merely a form of Diana, and Egeria is definitely said to have been a Dryad, a nymph of the oak.[1249] Elsewhere in Italy the goddess had her home on oak-clad mountains. Thus Mount Algidus, a spur of the Alban hills, was covered in antiquity with dark forests of oak, both of the evergreen and the deciduous sort. In winter the snow lay long on these cold hills, and their gloomy oak-woods were believed to be a favourite haunt of Diana, as they have been of brigands in modern times.[1250] Again, Mount Tifata, the long abrupt ridge of the Apennines which looks down on the Campanian plain behind Capua, was wooded of old with evergreen oaks, among which Diana had a temple. Here Sulla thanked the goddess for his victory over the Marians in the plain below, attesting his gratitude by inscriptions which were long afterwards to be seen in the temple.[1251] On the whole, then, we conclude that at Nemi the King of the Wood personated the oak-god Jupiter and mated with the oak-goddess Diana in the sacred grove. An echo of their mystic union has come down to us in the legend of the loves of Numa and Egeria, who according to some had their trysting-place in these holy woods.[1252]

[Sidenote: In nature and in name Dianus (Janus) and Diana seem to be only dialectically different forms of Jupiter and Juno.] To this theory it may naturally be objected that the divine consort of Jupiter was not Diana but Juno, and that if Diana had a mate at all he might be expected to bear the name not of Jupiter, but of Dianus or Janus, the latter of these forms being merely a corruption of the former. All this is true, but the objection may be parried by observing that the two pairs of deities, Jupiter and Juno on the one side, and Dianus and Diana, or Janus and Jana, on the other side, are merely duplicates of each other, their names and their functions being in substance and origin identical. With regard to their names, all four of them come from the same Aryan root _DI_, meaning “bright,” which occurs in the names of the corresponding Greek deities, Zeus and his old female consort Dione.[1253] In regard to their functions, Juno and Diana were both goddesses of fecundity and childbirth, and both were sooner or later identified with the moon.[1254] As to the true nature and functions of Janus the ancients themselves were puzzled;[1255] and where they hesitated, it is not for us confidently to decide. But the view mentioned by Varro that Janus was the god of the sky[1256] is supported not only by the etymological identity of his name with that of the sky-god Jupiter, but also by the relation in which he appears to have stood to Jupiter’s two mates, Juno and Juturna. For the epithet Junonian bestowed on Janus[1257] points to a marriage union between the two deities; and according to one account Janus was the husband of the water-nymph Juturna,[1258] who according to others was beloved by Jupiter.[1259] Moreover, Janus, like Jove, was regularly invoked, and commonly spoken of, under the title of Father.[1260] Indeed, he was identified with Jupiter not merely by the logic of a Christian doctor,[1261] but by the piety of a pagan worshipper who dedicated an offering to Jupiter Dianus.[1262] A trace of his relation to the oak may be found in the oak-woods of the Janiculum, the hill on the right bank of the Tiber, where Janus is said to have reigned as a king in the remotest ages of Italian history.[1263]

[Sidenote: Zeus and Dione, Jupiter and Juno, Dianus (Janus) and Diana represent a single original pair of Aryan deities, which through purely dialectical differences of nomenclature gradually diverged from each other and came to be regarded as separate pairs of deities.] Thus, if I am right, the same ancient pair of deities was variously known among the Greek and Italian peoples as Zeus and Dione, Jupiter and Juno, or Dianus (Janus) and Diana (Jana), the names of the divinities being identical in substance, though varying in form with the dialect of the particular tribe which worshipped them. At first, when the peoples dwelt near each other, the difference between the deities would be hardly more than one of name; in other words, it would be almost purely dialectical. But the gradual dispersion of the tribes, and their consequent isolation from each other, would favour the growth of divergent modes of conceiving and worshipping the gods whom they had carried with them from their old home, so that in time discrepancies of myth and ritual would tend to spring up and thereby to convert a nominal into a real distinction between the divinities. Accordingly when, with the slow progress of culture, the long period of barbarism and separation was passing away, and the rising political power of a single strong community had begun to draw or hammer its weaker neighbours into a nation, the confluent peoples would throw their gods, like their dialects, into a common stock; and thus it might come about that the same ancient deities, which their forefathers had worshipped together before the dispersion, would now be so disguised by the accumulated effect of dialectical and religious divergencies that their original identity might fail to be recognised, and they would take their places side by side as independent divinities in the national pantheon.[1264]

[Sidenote: This explanation of Janus as equivalent to Jupiter is more probable than the view that Janus was originally nothing but the god of the door (_janua_); for the door (_janua_) seems rather to have been named after Janus than he after it.] This duplication of deities, the result of the final fusion of kindred tribes who had long lived apart, would account for the appearance of Janus beside Jupiter, and of Diana or Jana beside Juno in the Roman religion.[1265] At least this appears to be a more probable theory than the opinion, which has found favour with some modern scholars, that Janus was originally nothing but the god of doors.[1266] That a deity of his dignity and importance, whom the Romans revered as a god of gods[1267] and the father of his people, should have started in life as a humble, though doubtless respectable, doorkeeper appears to me, I confess, very unlikely. So lofty an end hardly consorts with so lowly a beginning. It is more probable that the door (_janua_) got its name from Janus than that he got his name from it. This view is strengthened by a consideration of the word _janua_ itself. The regular word for door is the same in all the languages of the Aryan family from India to Ireland. It is _dur_ in Sanscrit, _thura_ in Greek, _Tür_ in German, _door_ in English, _dorus_ in old Irish, and _foris_ in Latin.[1268] Yet besides this ordinary name for door, which the Latins shared with all their Aryan brethren, they had also the name _janua_, to which there is no corresponding term in any Indo-European speech. The word has the appearance of being an adjectival form derived from the noun _Janus_. I conjecture that it may have been customary to set up an image or symbol of Janus at the principal door of the house in order to place the entrance under the protection of the great god. A door thus guarded might be known as a _janua foris_, that is, a Januan door, and the phrase might in time be abridged into _janua_, the noun _foris_ being understood but not expressed. From this to the use of _janua_ to designate a door in general, whether guarded by an image of Janus or not, would be an easy and natural transition.[1269]

[Sidenote: The double-headed figure of Janus may have originated in a custom of placing his image as guardian of doorways so as to face both ways, outwards and inwards, at the same time.] If there is any truth in this conjecture, it may explain very simply the origin of the double head of Janus, which has so long exercised the ingenuity of mythologists. When it had become customary to guard the entrance of houses and towns by an image of Janus, it might well be deemed necessary to make the sentinel god look both ways, before and behind, at the same time, in order that nothing should escape his vigilant eye. For if the divine watchman always faced in one direction, it is easy to imagine what mischief might have been wrought with impunity behind his back.

[Sidenote: This explanation is confirmed by the double-headed idols which the Bush negroes of Surinam set to guard the entrances of their villages.] This explanation of the double-headed Janus at Rome is confirmed by the double-headed idol which the Bush negroes in the interior of Surinam regularly set up as a guardian at the entrance of a village. The idol consists of a block of wood with a human face rudely carved on each side; it stands under a gateway composed of two uprights and a cross-bar. Beside the idol generally lies a white rag intended to keep off the devil; and sometimes there is also a stick which seems to represent a bludgeon or weapon of some sort. Further, from the cross-bar hangs a small log which serves the useful purpose of knocking on the head any evil spirit who might attempt to pass through the gateway.[1270] Clearly this double-headed fetish at the gateway of the negro villages in Surinam bears a close resemblance to the double-headed images of Janus which, grasping a stick in one hand and a key in the other, stood sentinel at Roman gates and doorways;[1271] and we can hardly doubt that in both cases the heads facing two ways are to be similarly explained as expressive of the vigilance of the guardian god, who kept his eye on spiritual foes behind and before, and stood ready to bludgeon them on the spot. We may, therefore, dispense with the tedious and unsatisfactory explanations which the wily Janus himself fobbed off an anxious Roman enquirer.[1272] In the interior of Borneo the Kenyahs generally place before the main entrance of their houses the wooden image of Balli Atap, that is, the Spirit or God (_Balli_) of the Roof, who protects the household from harm of all kinds.[1273] But it does not appear that this divine watchman is provided with more than one face.

[Sidenote: Thus the King of the Wood at Nemi seems to have personated the great Aryan god of the oak, Jupiter or Janus, and to have mated with the oak-goddess Diana.] To apply these conclusions to the priest of Nemi, we may suppose that as the mate of Diana he represented originally Dianus or Janus rather than Jupiter, but that the difference between these deities was of old merely superficial, going little deeper than the names, and leaving practically unaffected the essential functions of the god as a power of the sky, the thunder, and the oak. If my analysis of this great divinity is correct, the original element in his composite nature was the oak. It was fitting, therefore, that his human representative at Nemi should dwell, as we have seen reason to believe he did, in an oak grove. His title of King of the Wood clearly indicates the sylvan character of the deity whom he served; and since he could only be assailed by him who had plucked the bough of a certain tree in the grove, his own life might be said to be bound up with that of the sacred tree. Thus he not only served but embodied the great Aryan god of the oak; and as an oak-god he would mate with the oak-goddess, whether she went by the name of Egeria or Diana. Their union, however consummated, would be deemed essential to the fertility of the earth and the fecundity of man and beast. Further, as the oak-god had grown into a god of the sky, the thunder, and the rain, so his human representative would be required, like many other divine kings, to cause the clouds to gather, the thunder to peal, and the rain to descend in due season, that the fields and orchards might bear fruit and the pastures be covered with luxuriant herbage. The reputed possessor of powers so exalted must have been a very important personage; and the remains of buildings and of votive offerings which have been found on the site of the sanctuary combine with the testimony of classical writers to prove that in later times it was one of the greatest and most popular shrines in Italy. Even in the old days when the champaign country around was still parcelled out among the petty tribes who composed the Latin League, the sacred grove is known to have been an object of their common reverence and care. And just as the kings of Cambodia used to send offerings to the mystic kings of Fire and Water far in the dim depths of the tropical forest, so, we may well believe, from all sides of the broad Latian plain the eyes and footsteps of Italian pilgrims turned to the quarter where, standing sharply out against the faint blue line of the Apennines or the deeper blue of the distant sea, the Alban Mountain rose before them, the home of the mysterious priest of Nemi, the King of the Wood. There, among the green woods and beside the still waters of the lonely hills the ancient Aryan worship of the god of the oak, the thunder, and the dripping sky lingered in its early, almost Druidical form, long after a great political and intellectual revolution had shifted the capital of Latin religion from the forest to the city, from Nemi to Rome.

Footnote 1238:

Above, vol. i. pp. 6 _sq._, 12; vol. ii. pp. 124 _sq._, 128 _sq._, 171
_sqq._

Footnote 1239:

Above, vol. i. pp. 19 _sqq._, 40 _sq._

Footnote 1240:

Above, vol. i. pp. 12 _sq._

Footnote 1241:

Above, pp. 365, 366, 372.

Footnote 1242:

Above, p. 186.

Footnote 1243:

Above, vol. i. pp. 13 _sq._, vol. ii. pp. 184, 266.

Footnote 1244:

Virgil, _Aen._ vi. 205 _sqq._

Footnote 1245:

See above, pp. 178 _sqq._

Footnote 1246:

This suggestion is due to Mr. A. B. Cook. See his articles, “Zeus,
Jupiter, and the Oak,” _Classical Review_, xviii. (1904) pp. 363
_sq._; and “The European Sky-God,” _Folk-lore_, xvi. (1905) pp. 277
_sq._ On the other hand see above, pp. 1 _sq._

Footnote 1247:

Virbius may perhaps be etymologically connected with _viridis_,
“green,” and _verbena_, “a sacred bough.” If this were so, Virbius
would be “the Green One.” We are reminded of those popular
personifications of the spring, Green George and Jack in the Green.
See above, pp. 75 _sq._, 82 _sq._ As to the proposed derivation from a
root meaning “green” Professor R. S. Conway writes to me (10th January
1903): “From this meaning of the root a derivative in _-bus_ would not
strike me as so strange; _vir-bho_ might conceivably mean ‘growing
green.’” In my _Lectures on the Early History of the Kingship_ (pp.
282 _sq._) I followed Mr. A. B. Cook in interpreting a passage of
Plautus (_Casina_, ii. 5. 23-29) as a reference to the priests of Nemi
in the character of mortal Jupiters. But a simpler and more probable
explanation of the passage has been given by Dr. L. R. Farnell. See A.
B. Cook, “The European Sky-god,” _Folk-lore_, xvi. (1905) pp. 322
_sqq._; L. R. Farnell, in _The Hibbert Journal_, iv. (1906) p. 932.

Footnote 1248:

See above, vol. i. p. 13, vol. ii. pp. 378 _sq._

Footnote 1249:

Above, pp. 171 _sq._

Footnote 1250:

Horace, _Odes_, i. 21. 5 _sq._, iii. 23. 9 _sq._, iv. 4. 5 _sq._,
_Carmen Saeculare_, 69; Livy, iii. 25. 6-8; E. H. Bunbury, in Smith’s
_Dictionary of Greek and Roman Geography_, _s.v._ “Algidus.”

Footnote 1251:

Festus, _s.v._ “Tifata,” p. 366, ed. C. O. Müller; Velleius
Paterculus, ii. 25. 4; E. H. Bunbury, _op. cit._ _s.v._ “Tifata.” For
more evidence of the association of Diana with the oak, see Mr. A. B.
Cook, “Zeus, Jupiter, and the Oak,” _Classical Review_, xviii. (1904)
pp. 369 _sq._

Footnote 1252:

Above, vol. i. pp. 17 _sq._, vol. ii pp. 172 _sq._

Footnote 1253:

The original root appears plainly in _Diovis_ and _Diespiter_, the
older forms of _Jupiter_ (Varro, _De lingua Latina_, v. 66; Aulus
Gellius, v. 12). The form Dianus is attested by an inscription found
at Aquileia (_Corpus Inscriptionum Latinarum_, v. 783), and the form
Jana by Varro (_Rerum rusticarum_, i. 37. 3) and Macrobius (_Saturn._
i. 9. 8). In _Zeus_, _Dione_, _Jupiter_, and _Juno_ the old root _DI_
appears in the expanded form _DIV_. As to the etymology of these
names, see Ch. Ploix, “Les Dieux qui proviennent de la racine _DIV_,”
_Mémoires de la Société de Linguistique de Paris_, i. (1868) pp.
213-222; G. Curtius, _Grundzüge der griechischen Etymologie_, 5th Ed.,
pp. 236 _sq._, 616 _sq._; A. Vanicek, _Griechisch-lateinisches
etymologisches Wörterbuch_, i. 353 _sqq._; W. H. Roscher, _Lexikon der
griech. u. röm. Mythologie_, ii. 45 _sq._, 578 _sq._, 619; S. Linde,
_De Jano summo Romanorumdeo_ (Lund, 1891), pp. 7 _sq._; J. S. Speijer,
“Le Dieu romain Janus,” _Revue de l’Histoire des Religions_, xxvi.
(1892) pp. 37-41; H. Usener, _Götternamen_, pp. 16, 35 _sq._, 326; P.
Kretschmer, _Einleitung in die Geschichte der griechischen Sprache_,
pp. 78 _sqq._, 91, 161 _sq._ Messrs. Speijer and Kretschmer reject the
derivation of Janus from the root _DI_.

Footnote 1254:

As to Juno in these aspects, see L. Preller, _Römische Mythologie_,
3rd Ed., i. 271 _sqq._; G. Wissowa, _Religion und Kultus der Römer_,
pp. 117 _sqq._; W. H. Roscher, _Lexikon der griech. u. röm.
Mythologie_, ii. 578 _sqq._ As to Diana, see above, vol. i. p. 12,
vol. ii. pp. 124, 128 _sq._

Footnote 1255:

Ovid, _Fasti_, i. 89 _sqq._; Macrobius, _Sat._ i. 9; Servius, on
Virgil, _Aen._ vii. 610; Joannes Lydus, _De mensibus_, iv. 1 _sq._

Footnote 1256:

Varro, quoted by Augustine, _De civitate Dei_, vii. 28; Joannes Lydus,
_De mensibus_, iv. 2. Compare Macrobius, _Sat._ i. 9. 11. See R.
Agahd, _M. Terentii Varronis rerum divinarum libri I. XIV. XV. XVI._
(Leipsic, 1898) pp. 117 _sqq._, 203 _sq._

Footnote 1257:

Macrobius, _Sat._ i. 9. 15, i. 15. 19; Servius, on Virgil, _Aen._ vii.
610; Joannes Lydus, _De mensibus_, iv. 1. Prof. G. Wissowa thinks that
sacrifices were offered to Janus as well as to Juno on the first of
every month (_Religion und Kultus der Römer_, pp. 91 _sq._); but this
view does not seem to me to be supported by the evidence of Macrobius
(_Sat._ i. 9. 16, i. 15. 18 _sq._), to which he refers. Macrobius does
not say that the first of every month was sacred to Janus.

Footnote 1258:

Arnobius, _Adversus nationes_, iii. 29.

Footnote 1259:

Virgil, _Aen._ xii. 138 _sqq._; Ovid, _Fasti_, ii. 585 _sqq._

Footnote 1260:

Cato, _De agri cultura_, 134; Virgil, _Aen._ viii. 357; Horace,
_Epist._ i. 16. 59, compare _Sat._ ii. 6. 20; Pliny, _Nat. Hist._
xxxvi. 28; Juvenal, vi. 394; Martial, x. 28. 6 _sq._; Aulus Gellius,
v. 12. 5; Arnobius, _Adversus nationes_, iii. 29; H. Dessau,
_Inscriptiones Latinae selectae_, Nos. 3320, 3322, 3323, 3324, 3325,
5047; G. Henzen, _Acta fratrum Arvalium_, p. 144; Athenaeus, xv. 46,
p. 692 D, E.

Footnote 1261:

Augustine, _De civitate Dei_, vii. 9 _sq._

Footnote 1262:

_Corpus Inscriptionum Latinarum_, v. No. 783.

Footnote 1263:

Macrobius, _Sat._ i. 7. 19; Servius, on Virgil, _Aen._ viii. 319 and
357; Arnobius, _Adversus nationes_, iii. 29; Athenaeus, xv. 46, p. 692
D. As to the oak-woods of the Janiculum, see above, p. 186.

Footnote 1264:

As dialectal differences in the ancient Italian languages seem to have
created a multiplicity of deities, so in the Malay language they
appear to have created a multiplicity of fabulous animals. See R. J.
Wilkinson, _Malay Beliefs_ (London and Leyden, 1906), p. 56: “The
wealth of Malay nomenclature in the province of natural history is in
itself a fruitful source of error. The identity of different dialectic
names for the same animal is not always recognized: the local name is
taken to represent the real animal, the foreign name is assumed to
represent a rare or fabulous variety of the same genus.” In these
cases mythology might fairly enough be described as a disease of
language. But such cases cover only a small part of the vast mythical
field.

Footnote 1265:

Mr. A. B. Cook, who accepts in substance my theory of the original
identity of Jupiter and Janus, Juno and Diana, has suggested that
Janus and Diana were the deities of the aborigines of Rome, Jupiter
and Juno the deities of their conquerors. See his article, “Zeus,
Jupiter, and the Oak,” _Classical Review_, xviii. (1904) pp. 367 _sq._

Footnote 1266:

This is the opinion of Dr. W. H. Roscher (_Lexikon der griech. u. röm.
Mythologie_, ii. 47), Mr. W. Warde Fowler (_Roman Festivals of the
Period of the Republic_, pp. 282 _sqq._), and Prof. G. Wissowa
(_Religion und Kultus der Römer_, p. 96). It is rejected for the
reasons given in the text by Ph. Buttmann (_Mythologus_, ii. pp. 72,
79) and S. Linde (_De Jano summo Romanorum deo_, pp. 50 _sqq._).

Footnote 1267:

He was so saluted in the ancient hymns of the Salii. See Macrobius,
_Sat._ i. 9. 14; compare Varro, _De lingua Latina_, vii. 26 _sq._

Footnote 1268:

G. Curtius, _Grundzüge der griechischen Etymologie_, 5th Ed.,, p. 258;
O. Schrader, _Reallexikon der indogermanischen Altertumskunde_, p.
866.

Footnote 1269:

This theory of the derivation of _janua_ from _Janus_ was suggested,
though not accepted, by Ph. Butmann (_Mythologus_, ii. 79 _sqq._). It
occurred to me independently. Mr. A. B. Cook also derives _janua_ from
_Janus_, but he would explain the derivation in a different way by
supposing that the lintel and two side-posts of a door represented a
triple Janus. See his article “Zeus, Jupiter, and the Oak,” _Classical
Review_, xviii. (1904) p. 369.

Footnote 1270:

K. Martin, “Bericht über eine Reise ins Gebiet des Oberen-Surinam,”
_Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië_,
xxxv. (1886) pp. 28 _sq._ I am indebted to Mr. A. van Gennep for
pointing out this confirmation of my theory as to the meaning of the
double-headed Janus. See his article “Janus Bifrons,” _Revue des
traditions populaires_, xxii. (1907) pp. 97 _sq._

Footnote 1271:

Macrobius, _Saturn._ i. 9. 7, “_Sed apud nos Janum omnibus praeesse
januis nomen ostendit, quod est simile_ θυραίῳ. _Nam et cum clavi ac
virga figuratur, quasi omnium et portarum custos et rector viarum_”;
Ovid, _Fasti_, i. 95, 99, “_Sacer ancipiti mirandus imagine Janus ...
tenens dextra baculum clavemque sinistra_.”

Footnote 1272:

Ovid, _Fasti_, i. 89 _sqq._

Footnote 1273:

C. Hose and W. McDougall, “The Relations between Men and Animals in
Sarawak,” _Journal of the Anthropological Institute_, xxxi. (1901) p.
175.

INDEX

Abbas Effendi, i. 402

Abchases of the Caucasus, the, ii. 370

Abolition of the kingship at Rome, ii. 289 _sqq._

Abraham and Sarah, ii. 114

Acacia-tree worshipped, ii. 16

Achelous and Dejanira, ii. 161 _sq._

Achilles, ii. 278

Acorns as food, ii. 353, 355 _sq._;
as fodder for swine, 354, 356

Adam of Bremen, ii. 364

Adonis at Byblus, i. 30

—— and Venus (Aphrodite), i. 21, 25, 40, 41

—— or Tammuz, ii. 346

Adoption, pretence of birth at, i. 74 _sq._

Adultery supposed to blight the fruits of the earth, ii. 107 _sq._, 114

Aeacus, ii. 278, 359

Aegira, priestess of Earth at, i. 381 _sq._

Aegisthus, ii. 281

Aeneas and the Golden Bough, i. 11, ii. 379;
his disappearance in a thunderstorm, 181

Aeolus, i. 326

Aeschines, spurious epistles of, ii. 162 _n._ 2

Aesculapius brings Hippolytus to life, i. 20;
at Cos, ii. 10

Africa, rise of magicians, especially rain-makers, to chieftainship and
kingship in, i. 342 _sqq._, 352;
human gods in, 392 _sqq._

—— North, magical images in, i. 65 _sq._

Afterbirth (placenta), contagious magic of, i. 182-201;
placed in tree, 182, 187, 190, 191, 194, 199;
part of child’s spirit in, 184;
regarded as brother or sister of child, 189, 191, 192, 193;
regarded as a second child, 195;
seat of external soul, 200 _sq._

Agamemnon, ii. 279;
sceptre of, i. 365

Agni, the fire-god, ii. 249

_Agnihotris_, Brahman fire-priests, ii. 247 _sqq._

_Agriculture of the Nabataeans_, ii. 100

Ainos, i. 60

Akamba, the, ii. 317

Akikuyu, the, ii. 44, 150, 316, 317;
pretence of new birth among the, i. 75 _sq._, 96 _sq._

Alba Longa, the kings of, ii. 178 _sqq._, 268 _sq._

Alban Hills, i. 2

—— Mountain, the, ii. 187 _sq._, 202

Albigenses, the, i. 407

_Alcheringa_, legendary time, i. 98

Alfai, priesthood of the, ii. 3

Algidus, Mount, ii. 187, 380

Algonquins, the, ii. 147

Amata, “Beloved,” title of Vestals, ii. 197;
Amata, wife of King Latinus, 197

Amboyna, ii. 28

Amenophis III., birth of, ii. 131 _sqq._

American Indians, power of medicine-men among the, i. 355 _sqq._

Amethyst, i. 165

Ammon, the god, married to the Queen of Egypt, ii. 130 _sqq._;
human wives of the god, 130 _sqq._;
costume of the god, 133;
King of Egypt masqueraded as, 133;
at Thebes, high priests of, 134

Ammonite, black fossil, ii. 26, 27 _n._ 2

Amphictyon, ii. 277

Amulius Sylvius, ii. 180

Anaitis, Oriental goddess, i. 16 _sq._, 37 _n._ 2

_Anatomie of Abuses_, ii. 66

Anazarbus, the olives of, ii. 107

Ancestor-worship among the Bantu peoples, ii. 221;
in relation to fire-worship, 221

Ancestors, prayers to, i. 285, 287, 345, 352;
sacrifices to, 339;
souls of, in trees, ii. 30, 31, 32;
dead, regarded as mischievous beings, 221;
represented by sacred fire-sticks, 222 _sqq._;
souls of, in the fire on the hearth, 232

Ancestral spirits worshipped at the hearth, ii. 221 _sq._

Ancestral tree, fire kindled from, ii. 221, 233 _sq._

Ancus Martius, his death, ii. 320

Andaman Islanders, ii. 253

Andania, ii. 122

Anderida, forest of, ii. 7

Andromeda and Perseus, ii. 163

Animals, homoeopathic magic of, i. 150 _sqq._;
rain-making by means of, 287 _sqq._

Animism passing into polytheism, ii. 45

_Anitos_, spirits of ancestors, ii. 30

Anjea, mythical being, who causes conception in women, i. 100, 184

Annals of Tigernach and Ulster, ii. 286

Annandale, Nelson, ii. 237 _n._

Anointing weapon which caused wound, i. 202 _sqq._

Antaeus, ii. 300

Antigone, death of, ii. 228 _n._ 5

Antigonus, i. 391 _n._ 1

Antimores of Madagascar, i. 354

Apaches, land of the, i. 306

Apepi, Egyptian fiend, i. 67

Apes thought to be related to twins, i. 265

Ap-hi, god of thunder and lightning, ii. 370

Aphrodite and Adonis, i. 25

—— Askraia, i. 26

Apollo, i. 384, 386;
at Delos, 32, 34 _sq._;
at Delphi, 28;
grave of, at Delphi, 35;
Erithasean, ii. 121;
at Patara, 135

—— and Artemis, birthdays of, i. 32

—— Diradiotes, i. 381

Apologies offered to trees for cutting them down, ii. 18 _sq._, 36
_sq._

Apples at festival of Diana, i. 14, 16

April 15th, sacrifice on, ii. 229, 326

—— 21st, date of the Parilia, ii. 325, 326

—— 23rd, St. George’s Day, ii. 330 _sqq._

—— 24th, in some places St. George’s Day, ii. 337, 343

Arab charms, i. 152, 153, 157, 165 _sq._, 181, 303

Arabs of Moab, i. 276

Aratus, sacrifices to, i. 105

Araucanians of Chili, the, ii. 183

Arden, forest of, ii. 7

Ardennes, goddess of the, ii. 126

_Aren_ palm-tree, ii. 22

Ariadne and Dionysus, ii. 138

Aricia, i. 3, 4, 10, ii. 2;
“many Manii at,” i. 22

Arician grove, the sacred, i. 20, 22, ii. 115;
horses excluded from, i. 20

Arikara Indians, i. 115

Aristotle, ii. 137

Arkon, in Rügen, ii. 241 _n._ 4

Armenia, rain-making in, i. 275 _sq._

Arrephoroi at Athens, the, ii. 199

Arrian, on sacrifices to Artemis, ii. 125 _sq._

Arrows shot at sacred trees, ii. 11;
fire-tipped, shot at sun during an eclipse, i. 311

Artemis, temple dedicated to her by Xenophon, i. 7;
birthday of, i. 32, ii. 125;
the Asiatic, i. 7;
at Delos, 28;
of Ephesus, 7, 37 _sq._, ii. 128, 136;
a goddess of the wild life of nature, i. 35 _sq._;
sacrifices to, ii. 125;
worshipped by the Celts, 125 _sq._;
Saronian, i. 26;
Wolfish, 26 _sq._

—— and Apollo, birthdays of, i. 32;
and Hippolytus, 19 _sq._, 24 _sqq._

—— _Parthenos_, i. 36

Arunta, the, of Central Australia, i. 98;
magical ceremonies among, 85 _sqq._;
burial customs of the, 102

Arval Brothers, the, ii. 203

Aryan god of the oak and thunder, ii. 356 _sqq._;
god of the sky, 374 _sq._

Aryans, magical powers ascribed to kings among the, i. 366 _sqq._;
perpetual fires among the, ii. 260;
female kinship among the, 283 _sqq._

Ascanius or Julus, ii. 197

Ascension Day, ii. 69, 166

Ashantee, licence accorded to king’s sisters in, ii. 274 _sq._

Ashes scattered as rain-charm, i. 304;
in magic, 314;
of unborn calves used in a fertility charm, ii. 229, 326

Asia Minor, pontiffs in, i. 47

Assimilation of rain-maker to water, i. 269 _sqq._

Association of ideas, magic based on a misapplication of the, i. 221
_sq._

Assumption of the Virgin in relation to the festival of Diana, i. 14-16

Astarte at Byblus, i. 30

Atalante, ii. 301

Athenian sacrifices to the Seasons, i. 310

Athens, barrow of Hippolytus at, i. 25;
new fire brought to, 32 _sq._;
King and Queen at, 44 _sq._;
marriage of Dionysus at, ii. 136 _sq._;
female kinship at, 277

Atkinson, J. C., i. 199

Atreus, ii. 279

Attacking the wind, i. 327 _sqq._

Attica, traces of female kinship in, ii. 284

Attis and Cybele (Mother of the Gods), i. 18, 21, 40, 41

_Atua_, Polynesian term for god, i. 387 _n._ 1

August, the Ides (13th) of, Diana’s day, i. 12, 14-17

—— 15th, the day of the Assumption of the Virgin, i. 14-16

Augustine on the one God, i. 121 _n._ 1

Australia, aboriginal paintings in, i. 87 _n._ 1;
magic universally practised but religion nearly unknown among the
aborigines of, 234;
government of old men in aboriginal, 334 _sq._;
influence of magicians in aboriginal, 334 _sqq._

—— Central, magical ceremonies for the supply of food in, i. 85 _sqq._

Australian aborigines, magical images among the, i. 62;
ceremonies of initiation among the, 92 _sqq._;
contagious magic of teeth among the, 176;
magic of navel-string and afterbirth among the, 183 _sq._

Autun, procession of goddess at, ii. 144

Auxesia and Damia, i. 39

Avebury, Lord, i. 225 _n._

Aventine, Diana on the, ii. 128

Baal, prophets of, cutting themselves, i. 258

Baalim, the, lords of underground waters, ii. 159

Babar Archipelago, i. 72, 131

Babaruda, i. 273

Babylon, magical images in ancient, i. 66 _sq._;
sanctuary of Bel at, ii. 129 _sq._

Babylonian kings, divinity of the early, i. 417

Bacchanals chew ivy, i. 384

Bachofen, J. J., ii. 313 _n._ 1, 314 _n._ 1

Bacon, Francis, on anointing weapon that caused wound, i. 202

Badonsachen, King of Burma, i. 400

Baganda, the, i. 395;
superstitions as to the navel-string and afterbirth (placenta), 195
_sq._;
their customs in regard to twins, ii. 102 _sq._;
their belief in the influence of the sexes on vegetation, 101 _sq._;
Vestal Virgins among the, 246;
their list of kings, 269

Bagba, a fetish, i. 327

Bagishu, i. 103

Bahaus or Kayans of Borneo, ii. 40, 109

Bakers, Roman, required to be chaste, ii. 115 _sq._, 205

Balli Atap, ii. 385

_Baloi_, mythical beings, i. 177

Bambaras, the, ii. 42

Banana-tree, wild, supposed to fertilise barren women, ii. 318

Bandicoot in rain-charm, i. 288

Bangalas, the, ii. 293

Banks’ Islanders, i. 314

Bantu peoples, ancestor-worship among the, ii. 221

Banyai, chieftainship among the, ii. 292

Banyoro, the, ii. 322;
king of the, as rain-maker, i. 348

Baobab-trees, ii. 47

Baptist, St. John the, i. 277

_Bar_-tree (_Ficus Indica_), ii. 25, 43

Barea, the, ii. 3

Barenton, fountain of, i. 306, 307

Bari, rain-making among the, i. 346 _sq._

Barotse, the, i. 392 _sq._

Barren women, charms to procure offspring for, i. 70 _sqq._;
thought to sterilise gardens, 142;
fertilised by trees, ii. 51, 56 _sq._, 316 _sq._;
thought to blight the fruits of the earth, 102;
fertilised by water-spirits, 159 _sqq._

_Basilai_ at Olympia, i. 46 _n._ 4

Basoga, the, ii. 19, 112

Basutos, the, i. 71, 177

Bath before marriage, intention of, ii. 162

Bathing as a rain-charm, i. 277 _sq._

Battas or Bataks of Sumatra, i. 71, 398 _sq._, ii. 108

Battus, King, i. 47

Bayfield, M. A., ii. 228 _n._ 5

Bean, sprouting of, in superstitious ceremony, i. 266

Beasts, sacred, in Egypt held responsible for failure of crops, i. 354

Bechuana charms, i. 150 _sq._

Bechuanas, the, i. 313

Bedouins, fire-drill of the ancient, ii. 209

Beech-woods of Denmark, ii. 351

_Beena_ marriage, ii. 271

Bees, the King Bees (Essenes) at Ephesus, ii. 135 _sq._

Bel of Babylon, ii. 129

Belep, the, of New Caledonia, i. 150

Bell-ringing as a charm to dispel evil influences, ii. 343 _sq._

Benefits conferred by magic, i. 218 _sq._

Benin, king of, as a god, i. 396

Benvenuto Cellini, ii. 197 _n._ 6

Benzoni, G., i. 57 _n._

Bes, the god, ii. 133

Betsileo, the, i. 397

Bevan, Professor A. A., ii. 210 _n._

Bezoar stone in rain-charms, i. 305

Bhagavati, goddess of Cochin, i. 280

Birch, crowns of, ii. 64;
leaves, girl clad in, 80;
tree dressed in woman’s clothes, 64;
a protection against witches, 54

Birth, pretence of, at adoption, i. 74 _sq._;
at return of supposed dead man, 75;
at circumcision, 75 _sq._;
simulation of a new, 380 _sq._;
from the fire, ii. 195 _sqq._

Birthday, Greek custom of sacrificing to a dead man on his, i. 105

Birthdays of Apollo and Artemis, i. 32

“Birthplace of Rainy Zeus,” ii. 360

Black animals in rain-charms, i. 250, 290 _sqq._;
colour in magic, 83;
in rain-making ceremonies, 269 _sq._

Blackfoot Indians, i. 116, 150;
their worship of the sun, ii. 146 _sq._

Bleeding trees, ii. 18, 20, 33

Blighting effect of illicit love on the fruits of the earth, ii. 107
_sqq._

Blindness, charm to cause, i. 147

Blood drawn from virgin bride, i. 94;
shed at circumcision and subincision, uses of, 92, 94 _sq._;
sympathetic connexion between wounded person and his shed blood, 205;
used to imitate rain, 256, 257 _sq._;
as a means of inspiration, 381 _sqq._;
offered to trees, ii. 13, 16, 34, 44, 47;
of pigs in purificatory rites, 107, 108, 109;
of incestuous persons, blighting effects attributed to the, 110
_sq._;
reluctance to spill royal, 228;
smeared on sacred trees, 367

Blood, human, in _intichiuma_ ceremonies, i. 85, _sqq._ 90, _sqq._;
offered at grave, 90 _sq._;
given to sick people, 91;
used to knit men together, 92

Blood-stone, i. 165

Bloomfield, Professor M., i. 229

Boanerges, i. 266

Bodio, fetish king, i. 353

Bogomiles, the, i. 407

Boiled meat offered to the Seasons, i. 310

Bones of dead in magic, i. 148;
human, buried as rain-charm, 287;
burned as a charm against sorcery, ii. 330

Bonfires at midsummer, ii. 65

Bongo, the, i. 347

Boni, G., ii. 186 _n._ 1

Borewell, the, ii. 161

Borlase, W., ii. 67

Born thrice, said of Brahmans, i. 381

Borneo, i. 59, 73;
beliefs as to the blighting effect of sexual crime in, ii. 108 _sqq._

Bororos, the, ii. 298

Bough, the Golden, plucked by Aeneas, i. 11, ii. 379;
the plucking of it not a piece of bravado, 123 _sq._;
grew on an evergreen oak, 379

Boughs, green, a charm against witches, ii. 52-55, 127.
_See also_ Branches

Bovillae, ii. 179

Bradbury, Professor J. B., ii. 139 _n._ 1

Brahman, derivation of name, i. 229

—— fire-priests, ii. 247 _sqq._;
marriage ceremony, i. 160;
householder, temporary inspiration of, i. 380 _sq._

Brahmans deemed superior to the gods, i 226;
divinity of the, 403 _sq._;
thrice-born, 381

Branches dipped in water as a rain-charm, i. 248, 250, 309.
_See also_ Boughs

Brazil, Indians of, power of medicine-men among the, i. 358 _sq._

Breath, holy fire not to be blown upon with the, ii. 241

Brethren of the Free Spirit, i. 408;
of the Tilled Fields (_Fratres Arvales_), ii. 122

Brhaspati, as a magician, i. 241

Bride tied to tree at marriage, ii. 57;
the Whitsuntide, 89, 96;
the May, 95;
race for a, 301 _sqq._;
contests for a, 305 _sqq._

—— of God, the, i. 276

—— race among Teutonic peoples, ii. 303 _sqq._

Bridegroom of May, ii. 91, 93

Bridget in Scotland and the Isle of Man, ii. 94 _sq._

Brigit, a Celtic goddess, ii. 95, 240 _sqq._

Brimo and Brimos, ii. 139

Brincker, Dr. P. H., ii. 224 _n._ 4

Brooke, Rajah, i. 361

Brotherhood formed with trees by sucking their sap, ii. 19 _sq._

Brothers reviled by sisters for good luck, i. 279

Brown, A. R., ii. 254 _n._

Brown, Dr. George, i. 340

Brunhild, Queen of Iceland, ii. 306

Brutus, L. Junius, ii. 290, 291

Bryant, Jacob, i. 334

Buckthorn, a protection against witches, ii. 54, 191

Buddha, images of, drenched as a rain-charm, i. 308

Buddhas, living, i. 410 _sq._

Buddhist animism not a philosophical theory, ii. 13 _sq._

Bühler, G., ii. 367 _n._ 3, 369

Bulgaria, rain-making in, i. 274

Bull, the thunder-god compared to a, ii. 368

Bull-roarer used as a wind-charm, i. 324

Bull’s blood drunk as means of inspiration, i. 381 _sq._;
as ordeal, i. 382 _n._ 1

Bulls, white, sacrificed, ii. 188 _sq._

Bunjil Kraura, i. 324

Bunsen, on St. Hippolytus, i. 21 _n._ 2

Burglars, charms employed by, to cause sleep, i. 148 _sq._

Burgundians and their kings, i. 366

Burial alive, punishment of unfaithful virgins, ii. 244

—— customs intended to ensure re-incarnation, i. 101 _sqq._

Burma, magical images in, i. 62 _sq._

Burning of sacred trees or poles, ii. 141 _sq._

Burning-glass or mirror, fire kindled by, ii. 243, 244 _n._ 1

Buryats, the, ii. 32

Bush negroes of Surinam, ii. 385

Bushmen, i. 123

Butlers, Roman, required to be chaste, ii. 115 _sq._, 205

Buttmann, P., i. 40 _n._ 2

Büttner, C. G., ii. 218

Byblus, Astarte at, i. 30

Cabbages, charm to make cabbages grow, i. 136 _sq._

Cactus, sacred, telepathy in search for, i. 123 _sq._

Cadys, ii. 281

Caeculus born from the fire, ii. 197

Caelian hill at Rome, ii. 185

Caesar, Julius, his villa at Nemi, i. 5

Caesars, their name derived from _caesaries_, ii. 180

Caingua Indians, the, ii. 258

Calah, ancient capital of Assyria, ii. 130

Caland, Dr. W., i. 229

Caldwell, Bishop R., i. 382

_Calica Puran_, i. 63

Caligula, his barges on the lake of Nemi, i. 5;
and the priest of Nemi, 11

Calmucks, race for a bride among the, ii. 301 _sq._

Cambodia, the regalia in, i. 365;
Kings of Fire and Water in, ii. 3 _sqq._

Cambridge, May Day custom at, ii. 62

Camden, W., ii. 53.

Camillus, his triumph, ii. 174 _n._ 2

Camphor, taboos observed in search for, i. 114 _sq._;
telepathy in search for, 124 _sq._

Candaules, ii. 281, 282

Candlemas, ii. 94

Cannibalism in Australia, i. 106 _sq._

Cantabrians, mother-kin among the, ii. 285

Canute, King of England, his marriage with Emma, ii. 282 _sq._

Cape York Peninsula in Queensland, i. 99, 100

Capena, the Porta, at Rome, i. 18

Capitol, temple of Jupiter on the, ii. 174, 176, 184

_Caprificatio_, ii. 314 _n._ 2

_Caprificus_, the wild fig-tree, ii. 314 _sq._

Car Nicobar, i. 314

Caribs, war custom of the, i. 134

Carna, nymph, ii. 190

Carpenter, son of, as a human god, i. 376

Carpet-snakes, magical ceremony for the multiplication of, i. 90

Castor and Pollux, i. 49 _sq._

Cat in rain-charm, i. 289, 291, 308 _sq._

Cat’s cradle as a charm to catch the sun, i. 316 _sq._

Catlin, G., i. 356

Cato the Elder on dedication of Arician grove to Diana, i. 22, 23

Cato, on expiation, ii. 122

Cattle crowned, ii. 75, 126 _sq._, 339, 341;
charm to recover strayed, i. 212;
influence of tree-spirits on, ii. 55

—— stall, the, at Athens, ii. 137

Caul, superstitions as to, i. 187 _sq._, 190 _sq._, 199 _sq._

Caves, prehistoric paintings of animals in, i. 87 _n._ 1

Cecrops, ii. 277;
said to have instituted marriage, 284

Cedar, sacred, ii. 49, 50 _sq._;
smoke of, inhaled as mode of inspiration, i. 383 _sq._

—— tree, girl annually sacrificed to, ii. 17

—— wood burned as a religious rite, ii. 130

Celebes, i. 109;
magical virtue of regalia in, 362 _sqq._

Celtic divinity akin to Artemis, ii. 126

—— and Italian languages akin, ii. 189

—— Vestals, ii. 241 _n._ 1

Celts, their worship of the Huntress Artemis, ii. 125 _sq._;
their worship of the oak, 362 _sq._;
of Gaul, their harvest festival, i. 17;
of Ireland, their belief in the blighting effect of incest, ii. 116

Ceos, funeral customs in, i. 105

Ceremonies, initiatory, of Central Australian aborigines, i. 92 _sqq._

Chadwick, H. M., ii. 278 _n._ 1, 283 _n._ 1

Chaka, the Zulu despot, i. 350

Champion at English coronation ceremony, ii. 322

Chams, the, i. 120, 131, 144

Chariot in rain-charm, i. 309

—— and horses dedicated to the sun, i. 315

Charles II. touches for scrofula, i. 368 _sq._

Charms to ensure long life, i. 168 _sq._;
to prevent the sun from going down, 316 _sqq._
_See also_ Magic

Chastity observed for sake of absent persons, i. 123, 124, 125, 131;
practised to make the crops grow, ii. 104 _sqq._;
required of persons who handle dishes and food, 115 _sq._, 205;
Milton on, 118 _n._ 1;
as a virtue not understood by savages, 118;
observed by sacred men, perhaps the husbands of a goddess, 135, 136;
observed by sacred women, 137;
required in those who make fire by friction, 238 _sq._
_See also_ Continence

Chauci, the, ii. 353

Cheremiss, the, ii. 44, 49

Cherokees, homoeopathic magic of plants among the, i. 144, 146 _sq._;
homoeopathic magic of animals among the, i. 155 _sq._

Chibchas, the, i. 416

Chi-chi Mama, i. 276

Chiefs, supernatural power of, in Melanesia, i. 338 _sqq._;
as magicians, especially rain-makers, in Africa, 342 _sqq._;
not allowed to leave their premises, 349;
punished for drought and dearth, 352 _sqq._;
as priests, ii. 215 _sq._;
chosen from several families in rotation, 292 _sqq._

Chilcotin Indians, i. 312

Child’s Well at Oxford, ii. 161

Childbirth, Diana as goddess of, i. 12, ii. 128

Children, newborn, brought to the hearth, ii. 232

_Chili_, sacred cedar, ii. 49, 50 _sq._

China, emperors of, i. 47;
homoeopathic magic of city sites in, 169 _sq._;
the Emperor of, superior to the gods, 416 _sq._
_See also_ Chinese

Chinchvad, human gods at, i. 405 _sq._

Chinese, magical images among the, i. 60 _sq._

—— belief in spirits of plants, ii. 14

—— charms to ensure long life, i. 168 _sq._

—— emperor responsible for drought, i. 355

—— empire, incarnate human gods in the, i. 412 _sqq._

—— modes of compelling the rain-god to give rain, i. 297 _sqq._

—— superstition as to placenta (after-birth), i. 194

Chingilli, the, i. 99

Chios, kings of, i. 45

Chissumpe, the, i. 393

Chitomé, the, a pontiff of Congo, ii. 261

Christians, pretenders to divinity among, i. 407 _sqq._

Christs, Russian sect of the, i. 407 _sq._

Chuckchees, sacred fire-boards of the, ii. 225 _sq._

_Churinga_, in Australia, i. 88, 199, 335

Cimbrians, the, i. 331 _n._ 2

Ciminian forest, ii. 8

Circassians, their custom as to pear-trees, ii. 55 _sq._

Circumcision, pretence of new birth at, i. 76, 96 _sq._;
uses of blood shed at, 92, 94 _sq._;
suggested origin of, 96 _sq._

Cithaeron, Mount, ii. 140

Clans, paternal and maternal, of the Herero, ii. 217

Cleanliness promoted by contagious magic, i. 175, 342

Clisthenes and Hippoclides, ii. 307 _sq._

Clitus and Pallene, ii. 307

Clothes, sympathetic connexion between a person and his, i. 205-207

Clouds imitated by smoke, i. 249;
by stones, i. 256;
by rain-maker, 261, 262, 263

Clouds, magicians painted in imitation of, i. 323

Clove-trees in blossom treated like pregnant women, ii. 28

Cloves, ceremony to make cloves grow ii. 100

Clown in spring ceremonies, ii. 82, 89

Clytaemnestra, ii. 279

Cockatoos, ceremony for the magical multiplication of, i. 89

Coco-nut sacred, ii. 51

—— palms worshipped, ii. 16