Introduction to the History of Religions Handbooks on the...

1436 Hartland, Primitive Paternity, chap. i.

1437 Grey, Polynesian Mythology, chap. i.

1438 Maspero, Dawn, p. 128 f.

1439Aitareya Brahmana, iv, 27.

1440 Hollis, The Masai, p. 279; cf. Turner, Samoa, p. 198.

1441 Gruppe, Griechische Culte und Mythen. Cf. the birth-myth in Matthews, Navaho Legends, p. 71.

1442 So Heracles, Achilles, Æneas, and the heroes mentioned in Gen. vi, 4.

1443 Gen. ii, 7.

1444 So in Polynesia, North America, China, ancient Greece, and among the Hebrews.

1445 As, for example, the Hebrews (Deut. xxxii, 8 f.)

1446 Spencer and Gillen, Native Tribes of Central Australia, p. 119 ff.; Taylor, New Zealand, chap. xiv and p. 325; Turner, Samoa, p. 3 ff.; J. G. Müller, Geschichte der amerikanischen Urreligionen, pp. 33 ff., 179 ff., § 61.

1447 So the Hindu Manu (man), or Father Manu (Rig-Veda, ii, 33, 13), is the progenitor of the human race. Cf. the "first man," Yama. For the Old-Persian genealogical scheme see Spiegel, Eranische Alterthumskunde, i, 473, 500 ff.

1448 Deut. xxxii.

1449 Codrington, The Melanesians, p. 156 ff.; Réville, Native Religions of Mexico and Peru, p. 64; Brinton, Myths of the New World, p. 264, and American Hero-Myths, pp. 186 f., 195 ff.; cf. R. B. Brehm, Das Inka-Reich, p. 24 ff.

1450 Jastrow, Aspects of Religious Belief and Practice in Babylonia and Assyria, p. 89.

1451 Gen. iv, 16 ff.

1452 Gen. vi, 1, 2, 4 (verse 3 is an interpolation).

1453 Herodotus, v, 57 f.; Roscher, Lexikon, s.v. Kadmos.

1454Rig-Veda, i, 93, 6.

1455 Hesiod, Works and Days, 49 ff.

1456 In the story in Genesis (ii, 17; iii, 5, 22-24) there is a trace of such jealousy; and it is by violation of the command of the deity that man attains the knowledge of good and evil.

1457 L. Frobenius, Childhood of Man, chap. xxv (and cf. chap. xxvi).

1458 Chapter iii.

1459 Spencer and Gillen, Native Tribes of Central Australia, p. 394 ff.

1460 See above, § 153 ff.

1461 Gen. xvii.

1462 Ex. iv, 24-26; Josh. v, 2 ff.

1463 W. Matthews, Navaho Legends, p. 40 ff.; J. W. Fewkes, The Winter Solstice Ceremony at Walpi.

1464 Réville, Native Religions of Mexico and Peru (Hibbert Lectures), pp. 94 f., 110 (cf. ib., p. 224 f., on Peruvian dances). See above, § 109, note 6.

1465 Gen. xxxii, 24 ff.

1466 Fowler, Roman Festivals, p. 38.

1467 Fowler, op. cit., p. 99 ff.; for another view see Roscher, Lexikon, article "Maia II"; cf. Wissowa, Religion der Römer, p. 185.

1468 Augustine, De Civitate Dei, 18, 9.

1469 Judg. xi, 30 ff.

1470 Plutarch, Theseus, 27.

1471 F. B. Jevons, Introduction to the History of Religion, chap. xxiii f.; Miss J. E. Harrison, Prolegomena to the Study of Greek Religion, chap. x; K. H. E. de Jong, Das antike Mysterienwesen, pp. 14, 16, 18; Preller, "Eleusinia" in Pauly's Realencyclopädie; Reitzenstein, Hellenistische Mysterienreligion.

1472 In Babylonia such rôles are ascribed to Ea and Marduk (Jastrow, Religion of Babylonia and Assyria, pp. 137, 139, 276).

1473 See above, § 844 f.; W. R. Smith, Religion of the Semites, 2d ed., pp. 18, 173 ff., Records of the Past, vi, 108.

1474 The myths connected with Quetzalcoatl (see Brinton, American Hero-Myths, and L. Spence, Mythologies of Ancient Mexico and Peru) do not relate mostly to the movements and deeds of the sun or the winds, but arose from his character as local deity with universal powers. Social and political events were woven into them. His contest with Tezcatlipoca seems to reflect the struggle between two tribes; his defeat signifies the victory of the conquering tribe, and the expectation of his return (by which the invading Spaniards, it is said, profited) was based on the political hope of his people. Cf. similar expectations among other peoples.

1475 Gen. xxii.