Primitive culture, vol. 1 (of 2)

428. Plath, ‘Religion der alten Chinesen’ part i. p. 37; Davis, ‘Chinese,’ vol. ii. p. 64; Legge, ‘Confucius,’ p. 106; Bastian, ‘Mensch,’ vol. ii. p. 437, vol. iii. p. 302.

429. J. G. Müller, ‘Amer. Urrelig.’ pp. 53, 219, 231, 255, 395, 420; Martius ‘Ethnog. Amer.’ vol. i. pp. 329, 467, 585, vol. ii. p. 109; Southey, ‘Brazil,’ vol. i. p. 352, vol. ii. p. 371; De la Borde, ‘Caraibes,’ p. 525; Dobrizhoffer ‘Abipones,’ vol. ii. p. 84; Smith and Lowe, ‘Journey from Lima to Para,’ p. 230; Schoolcraft, ‘Indian Tribes of N. A.’ part i. p. 271; Charlevoix, ‘Nouv. France,’ vol. vi. p. 149; Cranz, ‘Grönland,’ p. 295; Bastian, ‘Mensch,’ vol. iii. p. 191; ‘Early Hist, of Mankind,’ p. 163.

430. Ellis, ‘Polyn. Res.’ vol. i. p. 331.

431. Marsden, ‘Sumatra,’ p. 194.

432. Grant in ‘Tr. Eth. Soc.’ vol. iii. p. 90; Kölle, ‘Kanuri Proverbs, &c.’ p. 207.

433. H. H. Wilson, ‘Vishnupurana,’ pp. 78, 140; Skr. Dic. s.v. râhu; Sir W. Jones in ‘As. Res.’ vol. ii. p. 290; S. Davis, ibid., p. 258; Pictet, ‘Origines Indo-Europ.’ part ii. p. 584; Roberts, ‘Oriental Illustrations,’ p. 7; Hardy, ‘Manual of Buddhism.’

434. Castrén, ‘Finn. Myth,’ p. 63; Bastian, ‘Oestl. Asien,’ vol. ii. p. 344.

435. Klemm, ‘C. G.’vol.vi.p. 449; Doolittle, ‘Chinese,’ vol. i. p. 308; Turpin, Richard, and Borri in Pinkerton, vol. iv. pp. 579, 725, 815; Bastian, ‘Oestl. Asien,’ vol. ii. p. 109, vol. iii. p. 242. See Eisenmenger, ‘Entdecktes Judenthum,’ vol. i. p. 398 (Talmudic myth).

436. Plutarch, de Facie in Orbe Lunae; Juvenal, Sat. vi. 441; Plin. ii. 9; Tacit. Annal. i. 28.

437. Grimm, ‘D. M.’ pp. 668-78, 224; Hanusch, ‘Slaw. Myth,’ p. 268; Brand, ‘Pop. Ant.’ vol. iii. p. 152; Horst, ‘Zauber-Bibliothek,’ vol. iv. p. 350; D. Monnier, ‘Traditions populaires comparées,’ p. 138; see Migne, ‘Dic. des Superstitions,’ art. ‘Eclipse’; Cornelius Agrippa, ‘De Occulta Philosophia,’ ii. c. 45, gives a picture of the lunar eclipse-dragon.

438. Grey, ‘Polyn. Myth.’ pp. 54-58; in his Maori texts, Ko nga Mahinga, pp. 28-30, Ko nga Mateatea, pp. xlviii.-ix. I have to thank Sir G. Grey for a more explicit and mythologically more consistent translation of the story of Maui’s entrance into the womb of Hine-nui-te-po and her crushing him to death between her thighs, than is given in his English version. Compare R. Taylor, ‘New Zealand,’ p. 132; Schirren, ‘Wandersagen der Neuseel.’ p. 33; Shortland, ‘Trads. of N. Z.’ p. 63 (a version of the myth of Maui’s death); see also pp. 171, 180, and Baker in ‘Tr. Eth. Soc.’ vol. i. p. 53.

439. John White, ‘Ancient History of the Maori,’ vol. i. p. 146. In former editions a statement received from New Zealand was inserted, that the cry or laugh of the tiwakawaka or pied fantail is only heard at sunset. This, however does not agree with the accounts of Sir W. Lawry Buller, who, in his ‘Birds of New Zealand,’ vol. i. p. 69, supplemented by his answer to my enquiry, makes it clear that the bird sings in the daytime. Thus the argument connecting the sunset-song with the story as a sunset-myth falls away. In another version of Maui’s death, in White, vol. ii. p. 112, the laughing bird is the patatai or little swamp-rail, which cries at and after nightfall and in the early morning (Buller, vol. ii. p. 98). Note to 3rd ed.

440. Mason, ‘Karens,’ in ‘Journ. As. Soc. Bengal,’ 1865, part ii. p. 178, &c.

441. Schoolcraft, ‘Indian Tribes,’ part iii. p. 318; ‘Algic Res.’ vol. i. p. 135, &c., 144; John Tanner, ‘Narrative,’ p. 357; see Brinton, ‘Myths of New World,’ p. 166. For legends of Sun-Catcher, see ‘Early Hist. of Mankind,’ ch. xii.

442. Casalis, ‘Basutos,’ p. 347; Callaway, ‘Zulu Tales,’ vol. i. pp. 56, 69, 84, 334 (see also the story, p. 241, of the frog who swallowed the princess and carried her safe home). See Cranz, p. 271 (Greenland angekok swallowed by bear and walrus and thrown up again), and Bastian, ‘Mensch,’ vol. ii. pp. 506-7; J. M. Harris in ‘Mem. Anthrop. Soc.’ vol. ii. p. 31 (similar notions in Africa and New Guinea).

443. Tzetzes ap. Lycophron, Cassandra, 33. As to connexion with Joppa and Phœnicia, see Plin. v. 14; ix. 4; Mela, i. 11; Strabo, xvi. 2, 28; Movers, Phönizier, vol. i. pp. 422-3. The expression in Jonah, ii. 2, ‘out of the belly of Hades’ (mibten sheol, ἐκ κοιλίας ᾄδου) seems a relic of the original meaning of the myth.

444. ‘Apocr. Gosp.’ Nicodemus, ch. xx.; Mrs. Jameson, ‘History of our Lord in Art,’ vol. ii. p. 258.

445. Eireks Saga, 3, 4, in ‘Flateyjarbok,’ vol. i., Christiania, 1859; Baring-Gould, ‘Myths of the Middle Ages,’ p. 238.

446. Mrs. Jameson, ‘Sacred and Legendary Art,’ vol. ii. p. 138.

447. J. and W. Grimm, ‘Kinder und Hausmärchen,’ vol. i. pp. 26, 140; vol. iii. p. 15. (See ref. to these two stories, ‘Early Hist, of M.’ 1st ed. (1865) p. 338.) I find that Sir G. W. Cox, ‘Mythology’ (1870), vol. i. p. 358, had noticed the Wolf and Seven Kids as a myth of the days of the week (Note to 2nd ed.). For mentions of the wolf of darkness, see Hanusch, p. 192; Edda, ‘Gylfaginning,’ 12; Grimm, ‘D. M.’ pp. 224, 668. With the episode of the stones substituted compare the myth of Zeus and Kronos. For various other stories belonging to the group of the Man swallowed by the Monster, see Lucian, Historiæ Veræ I.; Hardy, ‘Manual of Buddhism,’ p. 501; Lane, ‘Thousand and One Nights,’ vol. iii. p. 104; Halliwell, ‘Pop. Rhymes,’ p. 98; ‘Nursery Rhymes,’ p. 48; ‘Early Hist. of Mankind,’ p. 337.

448. Grey, ‘Polyn. Myth.’ p. 16, &c., see 144; Jas. White, ‘Ancient History of the Maori,’ vol. ii. pp. 76, 115. Other details in Schirren, ‘Wandersagen der Neuseeländer,’ pp. 32-7, 143-51; R. Taylor, ‘New Zealand,’ p. 124, &c.; compare 116, 141, &c., and volcano-myth, p. 248; Yate, ‘New Zealand,’ p. 142; Polack, ‘M. and C. of New Z.’ vol. i. p. 15; S. S. Farmer, ‘Tonga Is.’ p. 134. See also Turner, ‘Polynesia,’ pp. 252, 527 (Samoan version). In comparing the group of Maui-legends it is to be observed that New Zealand Mahuika and Maui-Tikitiki correspond to Tongan Mafuike and Kijikiji, Samoan Mafuie and Tiitii.

449. Schoolcraft, ‘Algic Res.’ vol. ii. pp. 1-33. The three arrows recur in Manabozho’s slaying the Shining Manitu, vol. i. p. 153. See the remarkably corresponding three magic arrows in Orvar Odd’s Saga; Nilsson, ‘Stone Age,’ p. 197. The Red-Swan myth of sunset is introduced in George Eliot’s ‘Spanish Gypsy,’ p. 63; Longfellow, ‘Hiawatha,’ xii.

450. See Kuhn’s ‘Zeitschrift,’ 1860, vol. ix. p. 212; Max Müller, ‘Chips,’ vol. ii. p. 127; Cox, ‘Mythology,’ vol. i. p. 256, vol. ii. p. 239.

451. Grimm, ‘D. M.’ pp. 291, 767.

452. Mason, ‘Karens,’ in ‘Journ. As. Soc. Bengal,’ 1865, part ii. pp. 233-4. Prof. Liebrecht, in his notice of the 1st ed. of the present work, in ‘Gött. Gel. Anz.’ 1872, p. 1290, refers to a Burmese legend in Bastian, O. A. vol. ii. p. 515, and a Mongol legend, Gesser Chan, book iv.

453. Schoolcraft, ‘Algic Researches,’ vol. ii. p. 40, &c.; Loskiel, ‘Gesch. der Mission,’ Barby, 1789, p. 47 (the English edition, part i. p. 35, is incorrect). See also Brinton, ‘Myths of New World,’ p. 63. In an Esquimaux tale, Giviok comes to the two mountains which shut and open; paddling swiftly between, he gets through, but the mountains clashing together crush the stern of his kayak: Rink, ‘Eskimoische Eventyr og Sagn,’ p. 98, referred to by Liebrecht, l.c.

454. Kingsborough, ‘Antiquities of Mexico,’ vol. i.; Torquemanda, ‘Monarquia Indiana,’ xiii. 47; ‘Con estos has de pasar por medio de dos Sierras, que se estan batiendo, y encontrando la una con la otra.’ Clavigero, vol. ii. p. 94.

455. Apollodor. i. 9, 22; Appollon. Rhod. Argonautica, ii. 310-616; Pindar, ‘Pythia Carm.’ iv. 370.

456. Polack, ‘Manners of N. Z.’ vol. i. p. 16; ‘New Zealand,’ vol. i. p. 358; Yate, p. 142; Schirren, pp. 88, 165.

457. Euseb. Præp. Evang. iii. 9.

458. Rig-Veda, i. 115; Böhtlingk and Roth, s.v. ‘mitra.’

459. Avesta, tr. Spiegel, ‘Yaçna,’ i. 35; iii., lxvii., 61-2; compare Burnouf, ‘Yaçna.’

460. Macrob. Saturnal. i. 21, 13. See Max Müller, ‘Chips,’ vol. ii. p. 85.

461. Grimm, ‘Deutsche Myth.’ p. 665. See also Hanusch, ‘Slaw. Myth.’ p. 213.

462. Edda, ‘Völuspa,’ 22; ‘Gylfaginning,’ 15. See Grimm, ‘D. M.’ p. 133; ‘Reinhart Fuchs.’

463. As to the identification of the Norns and the Fates, see Grimm, ‘D. M.’ pp. 376-86; Max Müller, ‘Chips,’ vol. ii. p. 154. It is to be observed in connexion with the Perseus-myth, that another of its obscure episodes, the Gorgon’s head turning those who look on it into stone, corresponds with myths of the sun itself. In Hispaniola, men came out of two caves (thus being born of their mother Earth); the giant who guarded these caves strayed one night, and the rising sun turned him into a great rock called Kauta, just as the Gorgon’s head turned Atlas the Earth-bearer into the mountain that bears his name; after this, others of the early cave-men were surprised by the sunlight, and turned into stones, trees, plants or beasts (Friar Roman Pane in ‘Life of Columbus’ in Pinkerton, vol. xii. p. 80; J. G. Müller, ‘Amer. Urrelig.’ p. 179). In Central America a Quiché legend relates how the ancient animals were petrified by the Sun (Brasseur, ‘Popol Vuh,’ p. 245). Thus the Americans have the analogue of the Scandinavian myths of giants and dwarfs surprised by daylight outside their hiding-places, and turned to stones. Such fancies appear connected with the fancied human shapes of rocks or ‘standing stones’ which peasants still account for as transformed creatures. Thus in Fiji, two rocks are a male and female deity turned to stone at daylight, Seemann, ‘Viti,’ p. 66; see Liebrecht in ‘Heidelberg. Jahrb.’ 1864, p. 216. This idea is brought also into the Perseus-myth, for the rocks abounding in Seriphos are the islanders thus petrified by the Gorgon’s head.

464. Piedrahita, ‘Hist. Gen. de las Conquistas del Nuevo Reyno de Granada,’ Antwerp, 1688, part i. lib. i. c. 3; Humboldt, ‘Monumens,’ pl. vi.; J. G. Müller, ‘Amer. Urrelig.’ pp. 423-30.

465. Garcilaso de la Vega, ‘Commentarios Reales,’ i. c. 15; Prescott, ‘Peru,’ vol. i. p. 7; J. G. Müller, pp. 303-8, 328-39. Other Peruvian versions show the fundamental solar idea in different mythic shapes (Tr. of Cieza de Leon, tr. and ed. by C. R. Markham, Hakluyt Soc. 1864, pp. xlix. 298, 316, 372). W. B. Stevenson (‘Residence in S. America,’ vol. i. p. 394) and Bastian (‘Mensch,’ vol. iii. p. 347) met with a curious perversion of the myth, in which Inca Manco Ccapac, corrupted into Ingasman Cocapac, gave rise to a story of an Englishman figuring in the midst of Peruvian mythology.

466. Stanbridge, ‘Abor. of Australia,’ in ‘Tr. Eth. Soc.’ vol. i. p. 301.

467. H. Yule, ‘Journ. As. Soc. Bengal,’ vol. xiii. p. 628.