James Frazer - The Golden Bough - A Study in Magic and Religion (Third Edition, Vol. 08 of 12)

Scholia in Lucianum , ed. H. Rabe, pp. 275 sq.

Ovid, Fasti , iv. 461-466, upon which Gierig remarks, “ Sues melius poeta omisisset in hac narratione .” Such is the wisdom of the commentator.

Pausanias, i. 14. 3.

Scholiast on Aristophanes, Frogs , 338.

Above, vol. i. p. 285.

Above, vol. i. p. 290.

Above, vol. i. p. 278.

Above, vol. i. p. 300.

Above, vol. i. pp. 300 sq.

In Clement of Alexandria, Protrept. ii. 17, for μεγαρίζοντες χοίρους ἐκβάλλουσι Lobeck ( Aglaophamus , p. 831) would read μεγάροις ζῶντας χοίρους ἐμβάλλουσι. For his emendation of Pausanias, see above, p. 18note 1.

It is worth nothing that in Crete, which was an ancient seat of Demeter worship (see above, vol. i. p. 131), the pig was esteemed very sacred and was not eaten (Athenaeus, ix. 18, pp. 375 f-376 a). This would not exclude the possibility of its being eaten sacramentally, as at the Thesmophoria.

Pausanias, viii. 42.

Above, vol. i. pp. 292 sqq.

Pausanias, viii. 25 and 42. At the sanctuary of the Mistress (that is, of Persephone) in Arcadia many terracotta statuettes have been found which represent draped women with the heads of cows or sheep. They are probably votive images of Demeter or Persephone, for the ritual of the sanctuary prescribed the offering of images (Dittenberger, Sylloge Inscriptionum Graecarum , 2No. 939, vol. ii. pp. 803 sq. ). See P. Perdrizet, “Terres-cuites de Lycosoura, et mythologie arcadienne,” Bulletin de Correspondance Hellénique , xxiii. (1899) p. 635; M. P. Nilsson, Griechische Feste (Leipsic, 1906), pp. 347 sq. On the Phigalian Demeter, see W. Mannhardt, Mythologische Forschungen , pp. 244 sqq. I well remember how on a summer afternoon I sat at the mouth of the shallow cave, watching the play of sunshine on the lofty wooded sides of the ravine and listening to the murmur of the stream.

See Adonis, Attis, Osiris , Second Edition, p. 221. On the position of the pig in ancient Oriental and particularly Semitic religion, see F. C. Movers, Die Phoenizier , i. (Bonn, 1841), pp. 218 sqq.

Adonis, Attis, Osiris , Second Edition, p. 220.

Demosthenes, De corona , p. 313.

The suggestion was made to me in conversation by my lamented friend, the late R. A. Neil of Pembroke College, Cambridge.

See Adonis, Attis, Osiris , Second Edition, p. 8; and to the authorities there cited add Athenaeus, ii. 80, p. 69 b; Cornutus, Theologiae Graecae Compendium , 28; Plutarch, Quaest. Conviv. iv. 5. 3, § 8; Aristides, Apologia , II, p. 107, ed. J. Rendel Harris (Cambridge, 1891); Joannes Lydus, De mensibus , iv. 44; Propertius, iii. 4 (5). 53 sq. , ed. F. A. Paley; Lactantius, Divin. Instit. i. 17; Augustine, De civitate Dei , vi. 7; Firmicus Maternus, De errore profanarum religionum , 9; Macrobius, Saturnal. i. 21. 4. See further W. W. Graf Baudissin, Adonis und Esmun (Leipsic, 1911), pp. 142 sqq.

See Adonis, Attis, Osiris , Second Edition, p. 186.

W. Cureton, Spicilegium Syriacum (London, 1855), p. 44.

Lucian, De dea Syria , 54.

The heathen Harranians sacrificed swine once a year and ate the flesh (En-Nedîm, in D. Chwolsohn's Die Ssabier und der Ssabismus , St. Petersburg, 1856, ii. 42). My friend W. Robertson Smith conjectured that the wild boars annually sacrificed in Cyprus on 2nd April (Joannes Lydus, De mensibus , iv. 45) represented Adonis himself. See his Religion of the Semites , 2pp. 290 sq. , 411.

Plutarch, Quaest. Conviv. iv. 5.

Isaiah lxv. 3, lxvi. 3, 17. Compare R. H. Kennett, The Composition of the Book of Isaiah in the Light of History and Archaeology (London, 1910) p. 61, who suggests that the eating of the mouse as a sacrament may have been derived from the Greek worship of the Mouse Apollo (Apollo Smintheus). As to the Mouse Apollo see below, pp. 282 sq.

Herodotus, ii. 47; Plutarch, Isis et Osiris , 8; Aelian, Nat. Anim. x. 16. Josephus merely says that the Egyptian priests abstained from the flesh of swine ( Contra Apionem , ii. 13).

Herodotus, l. c.

Plutarch and Aelian, ll.cc.

Herodotus, l. c. At Castabus in Chersonese there was a sacred precinct of Hemithea, which no one might approach who had touched or eaten of a pig (Diodorus Siculus, v. 62. 5).

Herodotus, ii. 47 sq. ; Aelian and Plutarch, ll.cc. Herodotus distinguishes the sacrifice to the moon from that to Osiris. According to him, at the sacrifice to the moon, the extremity of the pig's tail, together with the spleen and the caul, was covered with fat and burned; the rest of the flesh was eaten. On the evening (not the eve, see H. Stein's note on the passage) of the festival the sacrifice to Osiris took place. Each man slew a pig before his door, then gave it to the swineherd, from whom he had bought it, to take away.

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (The Hague, 1886), pp. 432, 452.

Rev. J. Owen Dorsey, “Omaha Sociology,” Third Annual Report of the Bureau of Ethnology (Washington, 1884), p. 225; Miss A. C. Fletcher and F. la Flesche, “The Omaha Tribe,” Twenty-seventh Annual Report of the Bureau of American Ethnology (Washington, 1911), p. 144. According to the latter writers, any breach of a clan taboo among the Omahas was supposed to be punished either by the breaking out of sores or white spots on the body of the offender or by his hair turning white.

Rev. J. Owen Dorsey, op. cit. p. 231.

J. Crevaux, Voyages dans l'Amérique du Sud (Paris, 1883), p. 59.

Plutarch, De superstitione , 10; Porphyry, De abstinentia , iv. 15. As to the sanctity of fish among the Syrians, see also Ovid, Fasti , ii. 473 sq. ; Diodorus Siculus, ii. 4.

R. Sutherland Rattray, Some Folklore Stories and Songs in Chinyanja (London, 1907), pp. 174 sq.

Rev. H. Cole, “Notes on the Wagogo of German East Africa,” Journal of the Anthropological Institute , xxxii. (1902) p. 307, compare p. 317.

E. Nigmann, Die Wahehe (Berlin, 1908), p. 42.