CHAPTER XI (continued 4)
Project Gutenberg EPUB3 edition
Toy, Crawford Howell and Jastrow, Morris
Source notes
1636 As the Masai (Hollis, The Masai, p. 324).
1637 Bouché-Leclercq, Histoire de la divination dans l'antiquité; Daremberg and Saglio, Dictionnaire des antiquités grecques et romaines, s.v. Haruspices; Fowler, The Religious Experience of the Roman People, Index, s.v. Haruspices.
1638 M. Jastrow, "The Liver in Antiquity" (University of Pennsylvania Medical Bulletin, 1908) and Religion Babyloniens und Assyriens.
1639Primitive Culture, i, 124.
1640 See above, § 28. The skull is employed as a means of divination (Haddon, Head-hunters, p. 91 ff.).
1641 See above, § 24.
1642 Cf. Roscher, Lexikon, article "Oneiros," col. 904.
1643 J. H. King, The Supernatural, i, 168 ff.; Tylor, Primitive Culture, i, 121 ff., 440 f.; Howitt, Native Tribes of South-East Australia p. 436; Mrs. K. Langloh Parker, The Euahlayi Tribe, pp. 28, 83 f.
1644 Dorsey, The Skidi Pawnee, Index, s.v. Dreams.
1645 Ellis, Tshi, p. 90
1646 Breasted, History of Egypt, p. 468, and see p. 558.
1647 Gen. xi f.
1648 Jastrow, Religion of Babylonia and Assyria, p. 349 f.
1649 Gen. xx, 3; xxviii, 12; xxxi, 11; xxxvii, 5.
1650 Dan. ii, iv.
1651Iliad, ii, 1 ff. So Yahweh, by a lying spirit, sends Ahab to his death (1 Kings, xxii, 19 ff.) and deceives the prophet, who misleads the people (Ezek. xiv, 9). The theory of these ancient writers was that a deity, like an earthly king, had a right to use any means to gain his ends.
1652 Cf. article "Oneiros" in Roscher's Lexikon.
1653 1 Sam. xxviii, 6. The other means used, it is said, were the urim (urim and thummim) and prophets. These all failing, the king had recourse to necromancy.
1654 See article "Asklepios" in Roscher's Lexikon.
1655 See the description in Pater's Marius the Epicurean.
1656 A god might send a dream to a seer for the benefit of some other person. So Ishtar spoke to Assurbanipal through the dream of a seer (George Smith, History of Assurbanipal, p. 123 f.).
1657 Jastrow, Religion Babyloniens und Assyriens; Dan. ii, 2 ff.; Deut. xiii, 1; Gardner and Jevons, Greek Antiquities, p. 258; Aust, Religion der Römer, Index, s.v. Traum, Traumdeutung; Roscher, Lexikon, article "Oneiros."
1658 So it was in the case of magicians and prophets generally; cf. Ezek. xxxix, 21; Isa. xiiii, 9.
1659 Jastrow, Religion of Babylonia and Assyria, p. 404, and German ed., ii, Index.
1660 Dream-books exist at the present day. Those who believe in the predictive power of dreams regard them as messages from God or as products of telepathy.
1661 The Nandi invoke a skull as divine witness (Hollis, The Nandi, p. 76 f.).
1662 Ellis, Tshi chap. xviii.
1663 Apparently because he is thus shown to be unsupported by any evil spirit.
1664 Frobenius, Childhood of Man, p. 190 ff.
1665 Turner, Samoa, p. 184.
1666 Purchas, Pilgrimage, ed. Ravenstein, pp. 56 f., 59 f.
1667 "Code of Hammurabi" (§§ 2, 132), by C. H. W. Johns, in Hastings's Dictionary of the Bible, extra volume.
1668 Numb. v.
1669 Hopkins, Religions of India, p. 275 ff.
1670 She was rejected by the sacred water; cf. W. R. Smith, Religion of the Semites, 2d ed., p. 179; Tylor, Primitive Culture, i, 140. Cf. Ellis, Yoruba, p. 190 f.; id., Tshi, pp. 198, 201.
1671 Turner, Samoa, p. 184.
1672 Similarly, a blessing once uttered remains effective and cannot be recalled; so in the story of Isaac blessing Jacob and Esau, Gen. xxvii.
1673 Westermarck, "'L-'âr" in Anthropological Essays presented to Tylor; cf. his Origin and Development of the Moral Ideas, Index, s.v. Curses.
1674 Hence the opposition (now disappearing) to lines of railway and telegraph, which were supposed to interfere with the happy influences of rivers and hills and other natural features.
1675 De Groot, Religious System of China and Development of Religion in China; and his article "Die Chinesen" in Saussaye, Lehrbuch der Religionsgeschichte. See above, § 747 ff.