Chapter XXXVIII: Appendix: C

THE RIDE OF THE BEARDLESS ONE

Mr. Frazer's argument about the Ride of the Beardless One, and the possible traces of a similar burlesque performance preluding to or succeeding the Crucifixion, is not easy to follow. Perhaps, in the text, I may have misconceived my author's meaning. We know the ride of the beardless one in Persia through the work of Hyde, published at Oxford in 1700, and again in 1760. I condense Hyde's account as given by Mr. Frazer.[1] The date of the festivity of the beardless one was 'the first day of the first month, which in the most ancient Persian calendar corresponds to March, so that the date of the ceremony agrees with that of the Babylonian New Year Festival of Zakmuk.' In Mr. Frazer's third volume, the Sacæa synchronise with Zakmuk, though in his second volume the Sacæa are of June-July. We shall suppose him, in the present passage, to adhere to the date of March for the Sacæa. The ride of the beardless one, if so, occurs at the Sacæan date. But Hyde found that some Persians regarded the ride of the beardless one as of recent institution; if they were right, it has no traceable connection with the ancient Sacæa. Nor was there any mock-king concerned in the ride of the beardless one; and there was no probable sacred harlot; still less were there two beardless ones, with two sacred harlots, as in Mr. Frazer's theory of the Sacæa. At all events Hyde says no more about the sacred harlots than Dio Chrysostom or any other ancient author records in the case of the Sacæa. Far from being attired as a king, the beardless buffoon was led about naked, on a horse, mule, or ass, fanning himself and complaining of heat, while people soused him in ice, snow, or cold water. Attended by the household of the king or governor, he extorted contributions. The goods seized between dawn and morning prayers fell to the governor or king; what the buffoon took between the first and second prayers he kept; and then he vanished. The populace might beat him later, if they caught him.

Now if this holiday farce existed, at the Sacæa and at Zakmuk, during the time of the exile, the Jews could not borrow the Sacæan custom of hanging a mock-king, for, on Mr. Frazer's theory (if I do not misunderstand it), the ride of the beardless one came in 'after the serious meaning of the custom' (the hanging of the mock-king) 'had been forgotten.' The ride of the beardless one is 'a degenerate copy of the original'--of the Sacæan whipping, hanging, and scourging a condemned criminal--which had fallen out of use, I presume. Lagarde is not of that opinion: he thinks that the author of the Book of Esther knew and combined the colours of the Persian Magophonia, the Sacæa, and the ride of the beardless. In fact, Dio Chrysostom does not tell us that the Sacæan mock-king rode, whether naked or in splendour, through the city; nor that he made a forced collection, which he was not allowed to live to enjoy. These things may have occurred, but no record proves them. Yet Mr. Frazer has, provisionally, to conjecture that the Sacæan victim had a ride of honour, and made a collection, and that our Lord enjoyed the same privileges. 'The description of His last triumphal ride into Jerusalem reads almost like an echo of that brilliant progress through the streets of Susa which Haman aspired to and Mordecai accomplished.' Our Lord does not appear to have been either naked, like the beardless one, or clad in splendour, like Mordecai, or crowned and robed, or attended by the men-at-arms of Pilate or Herod. He borrowed an ass, with her colt, and the multitude strewed branches and cried, 'Hosanna to the Son of David.' He then 'overthrew the tables of the money-changers, and cast out all them that sold and bought in the Temple: 'a raid,' as Mr. Frazer says. But it is not on record that He seized any property, and His motive has been regarded as an objection to commercial transactions in a sacred edifice.

It may seem a little arbitrary to connect these acts of Christ, not with what the Sacæan victim, to our knowledge, ever did, but with what was done by the beardless buffoon, his degenerate copy. We have first to guess that the Sacæan mock-king acted like him whom we have to guess to be his late 'degenerate copy;' and then to read into the Gospels an idea derived from accounts of the ancient or modern buffoon. Moreover, while Christ represents the mock-king of the Sacæa in 'the high tragedy of the ancient ceremony'--for _He_ is put to death--his counterpart, Barabbas, has a conjectural ride which is mere 'farce,' like that of the beardless buffoon. Now Mr. Frazer says that, 'after the serious meaning of the Sacæan custom had been forgotten, and the substitute was allowed to escape with his fife, the high tragedy of the ancient ceremony would rapidly degenerate into farce.'[2]

The degeneration was rapid indeed: in the twinkling of an eye. Christ was _not_ allowed to escape with his life: 'the high tragedy of the ancient ceremony' existed in his case. But instantly 'the high tragedy' was forgotten! Barabbas, Christ's counterpart, in Mr. Frazer's theory, 'may very well ... have been going about the streets, rigged out in tawdry splendour, with a tinsel crown on his head, and a sham sceptre in his hand, preceded and followed by all the tag-rag and bobtail of the town, hooting, jeering, and breaking coarse jests at his expense, while some pretended to salute his mock majesty, and others belaboured the donkey on which he rode. It was in this fashion, probably, that in Persia the beardless and one-eyed man made his undignified progress through the town, to the delight of ragamuffins and the terror of shopkeepers whose goods he confiscated if they did not hasten to lay their peace-offerings at his feet.'[3]

All this as to Barabbas implies that the 'high tragedy' of the Sacæa was already lost in the 'farce' of the 'degenerate copy,' the ride of the beardless. If so, why did Christ lose his life? If _He_ died solemnly as a recognised god (which Mr. Frazer seems to me to deny in iii. 120 and asserts in iii. 194-197), why is his no less sacred counterpart, Barabbas, also and simultaneously a counterpart of the beardless buffoon?

Either the whole affair was solemn and tragic, the Haman (Christ) and the Mordecai (Barabbas) being recognised as divine, or the whole affair was farce, and in neither Christ nor Barabbas was there any recognised divinity. Mr. Frazer makes the belief in the divinity of Christ depend on the contemporary recognition of the godhead of the Sacæan victim, whose male issue was also perhaps recognised as divine.[4] But he also assures us that the divinity of the Sacæan victim must have been 'forgotten.'[5] In the same way Christ, as victim, was recognised as divine, and so, necessarily, was his counterpart, Barabbas; 'whether in sober fact, or pious fiction, the Barabbas or Son of that Divine Father who generously gave his own Son to die for the world.'[6] Yet this Son of the Divine Father was so remote from sacred that, just three pages before his Sonhood is asserted, we have a picture of him riding about on a donkey among the jeers of the 'tag-rag and bobtail.'[7] It is difficult to accept both of the theories (not very self-consistent in my humble opinion), which Mr. Frazer seems able to hold simultaneously or alternately. If Barabbas rode a donkey amid the jeers of the ragamuffins, then Christ had no triumphal entry into Jerusalem. He, too, had merely a burlesque ride, if Barabbas had a burlesque ride, as Mr. Frazer thinks probable. By the essence of his theory, Christ and Barabbas were counterparts, both were divine, or neither was divine, in general opinion. If Barabbas was a personage in a low farce (as Mr. Frazer supposes), so was Christ, and no halo of divinity can accrue from taking part in a burlesque, which cannot also be a high tragedy, with divine actors. As if difficulties were never to cease, the beardless buffoon is a degenerate copy of the Sacæan victim. But while _he_ was a proxy for the king, and also a representative of Humman, or Marduk, or Tammuz, or Gilgamesh, or Eabani, or a god not yet identified: in his popular form, as the beardless buffoon, 'his pretence of suffering from heat, and his final disappearance, suggest that, if he personified either of the seasons, it was the departing winter rather than the coming summer.'[8]

If so, was the buffoon of the popular ceremony the folklore original of the Sacæan mock-king, or was he a degenerate copy of that versatile victim with a new meaning popularly assigned to him? We are to 'recognise in him the familiar features of the mock or temporary king,'[9] though he has neither crown, sceptre, robes, nor aught to cover his nakedness. If he is not the popular original of the mock-king of the Sacæa, how does he, and how does his magic, put us 'in a position finally to unmask the leading personages in the Book of Esther'?[10] If he is a new popular interpretation of the Sacæan mock-king, a misconstrued survival, he cannot help to explain the Sacæa, or 'Esther,' especially if, as a player in a farce which was a mitigation of the Sacæa, he had not come into existence when 'Esther' was written. But, if the beardless buffoon represents the popular germ of the Sacæan victim, then that victim was originally neither the king's proxy, nor Tammuz, nor Marduk, nor Gilgamesh, nor Eabani, but perhaps 'the departing winter.' He can only serve the theory, in that capacity, if provided with a counterpart to represent the coming summer, while he and his counterpart both have female mates, of whom there is not a ghost of a trace in our authorities, whether in the instance of the Sacæa, the Ride of the Beardless, or the Crucifixion. Nobody says that there were two beardless buffoons, yet there is just as much evidence for them as for the conjectural two sacred characters, with two sacred harlots, at the Sacæa. We must avoid the _multiplicatio entium præter necessitatem_.

[1] _G. B_. iii. 181, 182.

[2] _G. B_. iii. 183.

[3] _G. B_. iii. 192.

[4] _G. B_. iii. 186.

[5] _G. B_. iii. 120.

[6] _G. B_. iii. 195.

[7] _G. B_. iii. 192.

[8] _G. B_. iii. 184.

[9] _G. B_. iii. 182.

[10] _G. B_. iii. 184.

INDEX

ADONIS. _See_ Tammuz
Agathias (Byzantine poet), cited, 130
Ahone (aboriginal N. American god), 20, 39
Alatunjas (Arunta headmen), 101, 259, 260, 265, 267, 269
Alcheringa (mythical heroic age, or period of fabulous ancestors,
of the Arunta), 15, 251, 253, 254
Alcheringites (fabulous ancestors), 251, 252
Algonquin deity, 39
Alkna Buma (Arunta clairvoyant), and new-born babies, 262
Amadhlozi (Zulu ancestral spirits), 227, 228
Anahuac: human sacrifices, 193
Anaitis (Persian love goddess), 119, 194
Andamanese: religious beliefs, 231, 232
Andouagni (aboriginal Canadian god), 10;
no form of prayer addressed to 10, 11, 12, 21, 89
Anthropology, present-day neglect of its study, 7;
errors of the 'higher criticism,' 9;
gods not addressed in prayer, 10, 11;
conflicting evidence of race beliefs, 11;
coincidence of testimony, 12, 13.
_See_ under names of tribes and gods
Argyllshire: superstition among women connected
with cup-marked rocks, 252, 254
Arician grove of Diana, the, and its ghastly priest, 207 _et seq._
Arthurian legend: the magical sword, 211
Arunta (tribe of Central Australia), their theory of evolution of our
species and the nature of life, 15;
scope of their ideas, 16;
practice of magic, 46, 61, 62, 65;
magical rites to assist the processes of nature, 82, 83;
periods of licence, 193, 194, 196, 198;
totems, 250, 251, 252;
cited, 67, 68, 101, 259, 263, 264, 265 note, 266, 267
Ashanti: licence at the harvest festival, 188, 189
Asia Minor Greek cities: use of scapegoats in times of calamity, 190
Astarte (Semitic goddess). _See_ Ishtar
Atahocan (Huron deity), 42, 89, 238, 296, 297
Athenæus, on the Sacæa, 119, 120, 121;
cited, 132, 185, 186, 195, 196
Athenian festival of Cronos, 116, 117
Athens: scapegoats killed in times of distress, 190
Atholl, Earl of (pretender to royalty), mock crowning of, 203
Atua (Samoan), tree of protection, 219

Australian blacks: alleged endeavour to delay the course of the sun, 3;
religious ideas unborrowed, 44;
attention to the dead, 49;
Christian Deity identified by them with their own supreme
beings, 49;
religious ideas vary according to fertility of soil, 50;
invent to please whites, 50, 51;
emergence of gods from ancestors, 51;
religious beliefs, 231, 232;
engraved churinga and rock paintings, 245 _et seq._;
fire ceremony of, 271.
_See_ also under tribal names
Aztecs: beliefs, 75; human sacrifice at harvest festival, 127, 173, 300

BABYLON: annual sacrifice of a criminal proxy king, 77;
hypothesis of that rite, 91, 101, 103, 106
Backhouse, Mr. (Quaker), his 'Visit to Australian Colonies,' cited, 26
Bagolos (tribe): human sacrifices, 129
Baiame (Pei-a-mei, or Baiamai) (Australian moral creative being),
25-32, 35, 36, 39, 40, 42, 43, 66, 67, 89, 226, 238, 297
Balder (Scandinavian spirit), the Eddaic myth of, 213-217
Ballima (Australian spiritual paradise), 36, 37
Banjars (tribe): beat their king till the weather changes, 85
Barabbas: a counterpart of the sacred Victim, 201, 303, 304
Bau (Babylonian goddess), 137, 138
Beiderbecke, Mr., on South African gods, 236, 237
Beiruk, William (Australian black), on Bunjil, 34
Benares: fire-walking, 290, 291
Benedictine Mission at Nursia, 13
Bernadette (seeress of Lourdes): fire-handling, 272
Berosus, quoted, on the Sacæa, 119, 120, 142, 144, 185, 196
Birds, wise, Australian and American myth of, 24
Blackfoot Indians (N. America): religious ideas, 295
Bluebeard: new version, 167
Bobowissi (W. African deity), 39
Bora (Australian initiatory mysteries), women excluded from, 30,
58, 66, 71, 195
Borrowed religion, 15 _et seq_., 295
Boyma. _See_ Baiame
Brahan warning to the Mackenzies, superstitious belief, 98
Brebeuf, Father, on the Oki, 19, 42
Brewin (Kurnai supreme being), 27, 49, 52, 53
Brinton: etymology of the god Kiehtan, 20
British Isles: fire-walking, 271
Brough Smyth, Mr., cited, 41, 54
Bryant's ark, 5
Buckley (convict), on the Australian ideas of a god, 26
Bulgaria, Nistinares of: fire-handling, 272, 283, 285, 286
Bullimah (Australian paradise), 36
Bull-roarers, (in savage mysteries), 65, 67, 71, 248, 255
Bunjil (Australian god), 32, 34, 41, 66
Bunyip (fabled Australian monster), 26

CALICUT (Malabar): religious self-slaughter of the king, 98, 217
Caligula and the priest of Diana, 209
Callaway, Dr., on Zulu beliefs, 97, 225, 227, 228, 229, 231,
232, 233, 234, 237, 238
Calvary, 200 _et seq._
Cambodia: temporary kings, 105; period of licence, 187
Cameron, Mr. A. L. P., on the tribes of New South Wales, 70
Canadian aboriginal god, Andouagni, 10, 11, 12, 21, 89
Carew, Mr., on fire-walking, 283
Carnival, destruction of, at end of modern Roman festival, 110
Catlin, on Mandan Mystery Play of the Flood, 23, 24
Catullus, cited, 184
Celebes, the: harvest customs, 267
Cbaka (Zulu king), 97, 228, 229, 230
Cheviots, the: cup and ring incised on boulders, 241
Chinese vernal festival of fire, 270
Chitome (Congo 'pontiff'), 133
Christ: theories concerning, 76, 78, 79, 100, 106, 110, 200, 206
Christian faith, origin of the, 76 _et seq._
Churinga (Australian), wood or stone marked with circles, cups, _&c,_
244, 245, 246, 247, 248, 249, 251, 252, 253, 254, 255
Churinga ilkinia, sacred rock-drawing of totem, 246, 249
Coleridge, Hartley, cited, 31
Collins, Mr. ('New South Wales'), on native use of word 'father,' 32
Colquhomi, Dr., on fire-walking, 282
Congo tribes, 61; their pontiff not permitted to die a natural death,
96, 133
Craig, Dr. George: fire-walking, 275
Craig, Dr. W.: fire-walking, 275
Craigie, Mr. W. A., on the myth of Balder, 214
Cranz (missionary), on Greenlanders' beliefs, 21, 87, 88
Crawford, Mr. Lindsay, cited, 57 note
Crœsus, 129
Cronos festival, the, 108, 109, 116, 117
Crookes, Mr., cited, on fire-walking, 286
Crookes, Sir William, cited, 289
Crucifixion, a theory of the, 80, 103
Crystal-gazing, 32
Ctesias, on the Sacæa, 120
Cumont, Professor Franz, on the legend of Dasius, 112;
on the Saturnalia, 113, 114, 115, 142;
cited, 183, 298, 300
'Cup and ring:' a solution, 241 _et seq._
Curr, Mr., on Australian native beliefs, 51

DARAMULUN (Australian deity), 27, 66, 71
Darwin, cited, 6
Dasius, story of the martyrdom of, 79, 109, 110, 111, 112, 113, 114,
115, 121, 182, 185, 298, 301
Davis, Mr. John Moore, on Australian native sacrifice of
the first-born, 54
Dawson, Mr. ('Aborigines of Australia'), on native religious worship,
33, 34
Deputy gods, 39
Devils, expulsion of, savage licence following, 187
Diana, grove of (near Aricia): the golden bough in, 207 _et seq._
Diana of the Chersonese, 208
Dieri, the (Central Australian tribe): ancestral spirit
worship, 50, 56, 62, 63, 64
Dio Chrysostom, on the festival of Sacæa, 79, 120 and note, 121, 132,
147, 185, 186, 199, 302
Divine scapegoats, 189 _et seq._
Dodge, Colonel, on North American beliefs, 88, 89
Donnelly, Mr. W. A., discovery of stones marked with cup and ring,
_&c_, 245, 246
Dos Santos, on Caffre beliefs, 97 and note, 234, 235
Druid: origin of the word, 215 note
Druid circles, 242
Druids, gathering mistletoe, 215
Dumbuck (Scotland): marked stones at, 245, 246, 253
Dunbuie (Scotland): stones marked with rings at, 245. 246, 247, 253
Duncan. Hon. L. M.: fire-walking, 277
Dyaks, their superstition regarding new-born children, 261

EABANI (feast of), 164, 165, 166, 178, 180, 181
Eddaic myth of Balder, 213-217
Egyptian Book of the Dead, 72; gods, tombs and mummies, 90;
King of Unreason, 105; sacrifice of red-haired men, 128
Ellis, Sir A. B., 13; theory of borrowed gods, 42; on Ashanti harvest
festival, 188
Erech, Eabani feast at, 164, 165
Esther, Book of, 147, 180; theories concerning, 161-181
Ethiopian kings of Meroe: worshipped as gods, killed by priests, 96
Evolution of gods, 82 _et seq._
Euhemerism, 90
European influences on savage beliefs, 11
Euthyphro, cited, 59, 60
Everard, Mr. H. S. C, cited, 211
Eyeos, sacrifice of king of, 98, 221
Eyre, Mr., on the Australian blacks' idea of origin of creation, 40, 41
Ezekiel, 151, 176

FARWARDIGAN (Persian feast), 168, 169
Fijian hymns, 72; periods of licence, 195, 196, 198; fire
ceremony, 273,
277-283, 288
Fire-walking, 270 _et seq._
First-born, eating the, 54
First-fruits, 267 _et seq._
Fisher's ghost, 54
Fison, Mr. Lorimer, on the emerging of gods from ancestors, 50, 56
Foelsche, Mr., on savage belief in a benevolent creator or demiurge, 57
note, 58
Frazer, Mr. J. G., theories of: comparative study of human beliefs
and institutions, 6, 7;
religion the despair of magic, 10, 60;
magic preceded the invention of god 47;
limited definition of religion, 48, 59;
the Australians who practise magic have little or no
religion, 49-52;
on the Jewish Passover, 53; its Australian parallel, 53, 54;
speculative generalisations, 55;
arbitrary selection of witnesses, 55-58;
ascription of wrong beliefs to the Arunta, 61;
inadvertent proof that irreligious Australians are religious, 62-65;
invented powerful beings, 68;
religion, the conciliation of higher powers by prayer and
sacrifice, 69;
shooting stars, 74; imported religious ideas, 75;
origin of the belief in the divinity of Christ, 76-78;
use of the legend of Dasius, 79, 109-115;
mental prepossession on the Crucifixion, 80;
double pairs of divinised human beings, 82;
alleged mortality of gods, 85-94;
religious regicide, 94-100;
annual religious regicide, 101-104;
mock kings, 103 _et seq._;
persons who suffer for god-man kings, 104-107;
survivals of human sacrifice at the Saturnalia, 109-115;
modern Carnival, 110, 111;
the Greek Cronia, 115-118;
the Sacæa, 118-122;
again mock kings, 120, 121, 123;
attempts to prove the Sacæan criminal divine, 123-140;
sacrifice by hanging, 127-132;
date of the Sacæa, 135-138; the
Sacæan victim, 138;
analogies of Zakmuk, Sacæa, and Purim, 141-160;
human victims at Purim, 153;
connection of Mordecai, Esther, Vashti, and Haman with Babylonian
and Elamite gods, 161;
the ride of the beardless Persian buffoon, 168, 171, 301-305;
festivals of licence, 185-199;
divine scapegoat, 189;
Calvary, 200-204;
the ghastly priest of the grove of Diana, 206-223;
the Quiteva, 234; taboo, 268; fire-walking, 270
Fuegian idea on flapper shooting, 267

GASON, Mr., on the beliefs of the Dieri, 56, 57
note; on Mara Mura, 62, 63
German theory of Purim, 147
Georgia, stone-markings in, 243
Ghost-worship, 31
Gilgamesh and Eabani, legend of, 164, 165, 180, 181
Gillen. _See_ Spencer and Gillen
Gingero, king of: killed by kinsmen if wounded in war, 96
Gods, the evolution of, 82 _et seq._
Goethe, and native Australian beliefs, 35
Gold Coast: savage period of licence, 186
Goodwin, Mr.: fire-walking, 275
Gorten, Mr.: fire-walking, 292
Gounja Ticquoa (Hottentot supreme deity), 232
Greek religious beliefs paralleled with those of savage races, 38;
graves of gods, 90, 93
Greenlanders: religious beliefs, 87, 88
Greenway, Mr., on the derivation of Baiame, 25; 44
Greyhair: Zulu superstition concerning, 97
Grogoragally (Aust. son of god), 36, 37, 39
Gudgeon, Colonel: the Te Umuti, or fire-walking, 273, 274, 276, 285
Günther, Mr., cited, 44
Guyaquar Indians, human sacrifices by, when sowing, 127

HADDON, Mr.: New Guinea art, 249
Haggard, Colonel Andrew, on fire-walking, 284, 285
Haggard, Mr. Rider, cited, 228
Hale, Mr. Horace, on the Australian god Baiame, 25, 27, 28, 29;
on Koin, 27; cited, 43
Hall, Mr. S. C.: fire-handling, 276
Haman: theories concerning, 134, 161-181
Haman (Elamite deity), 78
Hanging, sacrifice by, 77, 78, 80, 127 _et seq._, 138, 148, 153,
175, 177, 178, 189, 195, 197, 199
Hartland, Mr., quoted, on savage ideas of superior beings, 35, 36;
prayers for the dead, 36;
censure of Mr. Manning's terminology, 36;
origin of belief in a supreme being, 224;
on Zulu beliefs, 227, 229, 232, 233, 234
Hastwell, Mr.: fire-walking, 287
Hays of Errol, their mistletoe life-token, 216 note
Hearn, Mr. Lafcadio, on fire-walking, 284
Heitsi Eibib (Hottentot superior being), 90
Hennessy, Mr. Pope, quoted, 58
Henry, Miss Teuira: fire-walking, 287
Heraldry, 260
Heriot, cited, on the Virginian Creator, 22
Herodotus, cited, 149
Hesychius, on the Sacæa, 121
Hindoo Koosh: harvest licence, 187
Hippolytus, legend of, 209, 218
Hirpi of Soracte, the, 271; fire-walking, 289
Hobamok (son of the god Kiehtan), 38, 39
Hocken, Dr. T. M., on fire-walking, 273, 276, 277-283, 285, 293, 294
Home, D. D., fire-handling by, 272, 276
Honolulu: fire-walking, 292
Horses of Virbius, 139
Hos (N.-E. Indian tribe): feast of licence, 187
Hottentot religious beliefs, 231, 232
How (Tongan elective king), 86
Howitt, Mr. A. W., on the Australian god Baiame, 25, 31, 32, 34;
the Kurnai goblin Brewin, 27;
initiated by the Kurnai, 52;
change of views on Brewin, 53;
on the attributes of native great spirits, 66;
cited, 12, 39, 40, 41, 43, 44
Humman (Elamite deity), 139, 156, 157, 158, 159, 161, 166, 169, 172,
173-181, 189

IBN BATUTA: travellers' tales, 99;
Javan family deputed to die for the Sultan, 99
Images, clay or waxen, as vicarious objects of revenge, 3
India: fire-walking, 286
Indo-China: offering of first-fruits to a god, 267
Ireland: late superstition in, 109;
incised patterns on stones, 253
Iruntarinia (evil spirits), inimical through new-born
children, 262, 264
Isaacs, Mr., quoted, on Zulu superstitions, 97
Ishtar (goddess), 125, 157, 164, 175, 177, 178, 179
Islamite suggestions of a God to savage races, 11

JASTROW, Professor, on mental prepossession, 80;
Babylonian gods, 91;
the Tammuz feast, 136, 137;
the Zakmuk, 142;
the Book of Esther, 162;
the Purim, 162;
cited, 157, 166, 178, 179;
Java: self-slaughter of kings and their substitutes, 99
Jensen, Dr., on the feast of Purim, 150, 151, 152, 159, 162, 164, 165,
166, 172, 173, 176, 177, 179
Jesuits, credited with suggesting the idea of a great spirit to savage
races, 23;
cited, 42, 45
Jevons, Mr.,
on taboo, 259, 260, 261, 268
Jewish Passover, the, theory of, 53
Jews: hanging a mock-king at the Purim festival, 78;
condemned criminals representing life and death of vegetation, 78
Jinn, the, 91
Johnson, Dr., cited, 263

KALARI (Australian bull-roarer.) 71
Kalk (Kallak): Australian bull-roarer, 71
Kalunga (African god), 237
Kamchatka: religious beliefs, 226
Kamilaroi (Australian tribe): religious beliefs, 28, 29, 31, 43, 66
Karunga (African god), 236, 237
Khonds: human sacrifices, 129
Kibanga (Upper Congo): king killed by sorcerers when dying, 96
Kiehtan (New England god), 20, 21, 38, 39, 90
Kingsley, Miss Mary, cited, 12, 42, 45
Kitchi Manitou (North American Indian great spirit), 18
Kittanitowit (Algonquin great living spirit), 20
Koin (Australian supernatural black man), 27
Kolb (missionary), cited, 232
Kudulu (African tribe): human sacrifices, 129
Kuenen, Professor, cited, 147
Kurnai (Australian tribe), 32;
initiate Mr. Howitt in the mysteries, 52, 53; 67

LAFITAU, Père, on the Manitou and Okki, 18, 19
L'Allemant, Père, on the Virginian creator, 22
Lagarde. Professor, on Persian feasts, 168, 169, 171, 302
Lagos: animal and human sacrifices, 128
Le Jeune, Father, on the meaning of Manitou, 18;
the Algonquin god, 21, 23; cited, 42, 297
Licence, periods of, at ancient and savage festivals, 185-199
Lionetti (Italian conjurer), fire-handling experiments, 283
Lithuanian beer custom, 266
Livingstone, Dr., on Kaffir beliefs, 232
Livy, on the Saturnalia, 108
Loan-gods (or borrowed religion), theory of, 17 _et seq._
Lucian, on the Saturnalia, 108
Lyall, Sir Alfred, 55;
on the foundation of natural religion, 59, 60;
speculative generalisation, 74;
quoted, 198, 220
Lydian kings as sacrifices, 129

MACDONALD, Mr., quoted, 235 note, 236
Mackenzie, Captain, on fire-walking, 270
Macrobius, on the Saturnalia, 108, 111, 120 note, 205
Magic, or witchcraft, 3, 10, 16; 46 _et seq. See_ under tribal names
Magophonia (Persian feast), 119, 149, 168
Makogo (Wathi Wathi tribesman), on the future life, 72
Mandan Deluge legend, the, 23, 24, 25
Man-gods, 84, 93, 94, 95, 96, 99, 104, 138, 192
Manitou, meaning of the word, 18;
superior being, 296
Manning, Mr., on early religious beliefs in New South Wales, 35;
his terminology in question, 35, 36, 37;
on exclusion of women from religious knowledge, 39;
rebuffed by natives in his inquiries, 42;
on taboo, 261
Marduk (Babylonian god), 92, 137, 138, 139, 142, 149, 156, 157, 158,
159, 161, 164, 165, 166, 171, 175, 176, 177, 178, 179, 180, 181, 189
Marimos: human sacrifices, 129
Mariner, on Tongan beliefs, 86
Matthews, Mr., cited, 57 note
Masai (African tribe), 12
Mauritius: fire-walking, 284
Maximilian, Prince, on Mandan beliefs, 24
Maxwell, Sir Herbert, on trout and May flies, 266
Mbenga (Fiji): fire-walking, 276, 277, 279
Meath, portable engraved stones at, 253
Medicine-men, 33, 100
Meissner, Herr, on the Zakmuk and Sacæa festivals, 118, 142
Merodach. _See_ Marduk
Mexicans: human sacrifices at stages of the maize's growth, 128; 184
Meyer ('Hist of Antiq.'), quoted, 118
Millar, Mr., quoted, on the Dunbuie finds, 247, 248
Mistletoe: a magical plant, 212, 213, 214, 215, 216, 217, 221
Mithra-worship, 114
Moab: sacrifice of sons of kings, 105
Mock-kings, sacrifices of, 79, 94, 105, 110, 114, 119, 120, 131,
134, 131, 137, 153, 169, 178, 181, 182-185, 196, 197, 199
Mœsia: mock-king personating a god, 79; sacrifice of kings, 103;
the killing of Dasius at the Saturnalia, 109, 112; cited, 114, 115,
121, 183, 185
Moffat, Mr., on Kaffir beliefs, 232
Molunga, Mulungu (Caffre god), 234, 235, 236
Mommsen, Prof. Aug., on the Cronos feast, 116
Montagnets (North American Indians), their application of the word
Manitou, 18
Moodgeegally (patron of the mysteries), 67
Moravian missionaries on Baiame, 25
Mordecai (companion of Nehemiah), 161, 171
Mordecai (Babylonian supreme god?), 78;
theories concerning, 134, 135, 161-181
Morgan, Mr., compiler of Buckley's 'Life and Adventures,' 26
Morimo (Bechuana deity), 232, 237
Mortality of gods, 85 _et seq._
Motagon (Australian dead creator), 297
Movers, Dr., on the Sacæa festival, 130, 174;
cited, 198
Mukuru (African deity), the missionaries' God, 236
Mulkari (Queensland deity), 40
Müller, K. O., cited, 180
Mundari (tribe): licence at festivals, 187
Mungan-ngaur (Kurnai god), 27, 32, 52, 53, 66, 68, 89
Munro, Dr., on the incised stone finds at Dumbuck and Dunbuie,
255, 256
Mura Mura (Dierian ancestors deified), 50, 57 note, 62, 63, 235
Murrings (Australian blacks), 52
Mystery Play of the Flood (Mandan), 23
Myths. _See_ under names of tribes and gods
Mzima (spirits of the dead), 236

NANGA (Fijian harvest festival), orgies at, 195
Ná-pi (Blackfoot deity), 90
Natos (Blackfoot deity), 295
Nature's processes assisted by magical rites, 82, 83
Nebuchadnezzar, 140
Nepaul: period of licence, 187
New England: the god Kiehtan, 20, 21; religious beliefs, 38
New Guinea, British: character of decorative art, 249
New South Wales: native sacrifice of the first-born, 54
New Zealand: the king's mana or magical power, 99
Ngoio (Congo): daily kings, 104
Niscaminou (Red Indian deity), 295
Nöldeke, Professor, on the feast of Purim, 158, 159, 160, 161,
162, 172, 176, 177, 179
Noorele (Australian creator), 39, 40, 41, 66
North American Indians, religious beliefs of, 88, 89.
_See_ also under tribal names
Nursia (Australia) Benedictine Mission at, 12
Nyankupon (West Africa), 39

OHIO, stone markings in, 243
Ointment used by fire-walkers, 293
Okeus (aboriginal Canadian god), 20, 21, 90
Oki (Huron word for spirit), 19, 21, 22, 42
Okki (Lafitau's 'Grand Esprit'), 19
'Old Mars' (Roman god and scapegoat), 190
Omuambo creation tales, 237
Ontake Jinsha (Shintoists): fire-walking, 291
Oorooma (native Australian hell), 37
Oppert, Dr.: fire-walking, 286
Orestes, story of his temple to Diana, 208, 209, 218
Otyihereró: different names for god and spirit, 236
Ovaherero, the (African tribe), god of, 236
Oxford University, and the study of anthropology, 7

PALMER, Mr., on the tribes of the Gulf of Carpentaria, 42, 44;
cited, 74
Pan, legend of, 91
Parker, Mrs. Langloh, on unborrowed character of Australian
beliefs, 34, 35, 36;
prayers for the dead, 36;
cited, 297
Parmentier, M., on the Saturnalia, 113 note, 114; on the Sacæa, 118;
cited, 183, 301
Pascal, Dr. Th.: fire-walking, 290
Patterns, incised, on portable small stones, 253
Pausanias, quoted, 209
Pei-a-mei. _See_ Baiame
Period of Licence, the, 105 _et seq._
Persia: annual sacrifice of a criminal proxy king, 77;
ride of the beardless buffoon, 167, 168, 169, 171, 301-305
Philippine Islanders: religious beliefs, 90
Phurdigan (Persian feast), 149
Pin-sticking of enemy's image, 3
Pirnmeheal (Australian god), 34, 66
Pliny, 108; on the Druids, 215, 216
Podmore, Mr., on fire-handling, 272
Polynesia: tattooing, 243; taboo, 259
Ponder, Mr. Stephen: fire-walking in Straits Settlements, 286
Pondo: period of licence, 188, 195
Priest, the ghastly, of the Arician grove of Diana, 207 _et seq._
Proserpine (goddess), 208, 211, 212
Prussian king, 'God's mouth,' self-immolation, 98, 130
Puluga (Andamanese god), 224, 226
Purdaghân (Persian festival), 189
Purim (Jewish festival): date, origin,
rites, details, theories, conjectures,
analogies, 77, 118, 119, 124, 141, 142, 145-160, 161, 162, 163, 168,
169, 176-181, 188, 189, 194, 198, 202

QUEENSLAND deity, Mulkari, 40
Quilacare (Southern India): self-slaughter of the king, 98
Quiteva, the (Sofala deity), 97 note, 234

RAIATEA (Society Islands): fire-walking, 273, 274, 277, 287
Rain-making magic, 62, 63, 64, 65
Rarotonga (New Zealand): fire-walking, 273-276
Regicide, religious, 94, 100
Red Indian beliefs, 295
Religious beliefs of barbaric races.
_See_ under tribal names and gods
Ride of the beardless buffoon, 301-305
Ridley, Mr. (missionary), on the Australian god Baiame, 25, 29, 30;
on native ideas of great spirits, 66, 67;
cited, 44, 238
Romans: customs at the Saturnalia, 108 _et seq._
Ross, Mr. Denison, cited, 143, 145
Roth, Dr., quoted, on the Queensland god Mulkari, 40

SACÆ (Oriental tribe), 118, 119, 143, 194
Sacæa (Persian festival), date, origin, rites, theories,
details, analogies, 77, 79, 80, 81, 106, 114, 117, 118,
119, 122, 123, 124, 126, 127, 130,
131, 132, 134, 135, 136, 138, 139,
141, 144, 145-160, 163, 164, 169,
170, 172, 176-199, 201, 202, 203,
223, 301-305
St. Clair, Mr. Henry R.: fire-walking, 286
St. Dasius, martyrdom. _See_ Dasius
St. Paul, cited, 201
Sakeas. _See_ Sacæa
Salvado, Bishop, cited, 297
Samoan trees of refuge for criminals, 219, 220, 222
Sandes, Sandan (Persian deity), 130
Saturn, 108, 139, 183, 184
Saturnalia (Roman festival), rites, details, theories and analogies
concerning, 79, 108, 109, 110, 183, 184, 195
Sayce, Mr., cited, 133, 147
Scapegoats, 189 _et seq_
Schischmanof, Dr.: Bulgarian fire-handling, 285
Science and superstition: definition, 1 _et seq._
Scotland: incised patterns on rocks and stones, 253, 254
Sementini, Dr.: fire-handling, 283
Servius (early commentator on Virgil), on the golden bough in
the grove of Diana. 207, 208, 209
Shaw, quoted, 232
Shooting stars, Wathi Wathi interpretation of, 73, 74
Siam: temporary kings, 105
Siebert, Mr. (German missionary), on ancestral gods, 50, 56, 63
Simpson, Sir James, on the cup and ring, 242, 243, 244, 245, 246
Sioux: human sacrifices for magical purposes, 128
Skidi (Wolf Pawnees): animal and human sacrifices, 128
Slate spear-heads, 247
Smith, Captain ('History of Virginia'), on Okki, 19
Smith, Mr. Robertson, cited, 133, 134, 136, 137, 138, 142
Sofalese (Caffre tribe), their king-god, 97
South African religions, 224 _et seq._
_See_ under tribal names South Sea Islanders and Captain Cook, 94
Spain: fire-walking, 285
Spartans: lame kings, 98
Spencer, Mr. Herbert, cited, 6, 35
Spencer and Gillen, Messrs., cited, 15, 67, 86, 193, 194 note,
244, 245, 246, 248, 259, 260, 265
Statius, on the Arician grove, 209
Stevenson, R. L., on tapu in the Pacific Islands, 268
Stirling, Dr., cited, 62
Stokes, Mr.: fire-walking, 286
Stones carved with cup and rings, universality of, 242 _et seq._
Strabo, on the Sacæa festival, 119-120;
cited, 149, 185, 186, 194, 195, 271
Strachey, William (successor of Captain Smith in Virginia), on the
position of Okeus, 20
Straits Settlements: fire-walking, 286, 287
Strannam (Gaelic), tundun, bull-roarer, 255
Suetonius, on the 'ghastly priest,' 209
Superstition, definition of, 2 _et seq._
Superstitions. _See_ under names of tribes, gods, and authorities
Sweden: ancient treatment of king in times of public distress, 85;
cake-eating, 266
Sword, the magical, 211

TABOO, 257 _et seq._
Tagore: fire-walking, 290
Tá-li-y-Tooboo (Tongan supreme being), 86
Tammuz (Babylonian god of vegetation), theories concerning, 123-127,
133-139, 141, 143, 144, 149, 151, 152, 153, 155, 157, 159, 160,
161, 164, 172, 176-180, 183, 189, 192
Ta-ta-thi (New South Wales tribe), 70, 71
Te Umu-ti (Maori), or fire-walking ceremony, 273-276
Thargelia (Athenian festival): scapegoats, 190
Tha-tha-pali (Watha Watha deity), 70, 73, 74
Thevet, M., on the Canadian Indians' belief in a 'creator,' 21
Thomson, Mr. Basil: fire-walking, 288
Threlkeld, Mr., on the Australian god Koin, 27;
translation of the Gospel of St. Luke, 27;
first worker at the dialects of the Baiame-worshipping
tribes, 27, 29;
cited, 43, 44, 45
Thuremlin (superior being), 71
Thurston, Lady, her experiment in fire-walking, 278
Ti-ra-wá (Pawnee deity), 89, 128
Tokio (Japan): fire-walking, 284
Tone, Mr. N. J.: fire-walking, 287
Tonga: the How religious function, 268; fire-walking, 287
Tongan religious beliefs, 86
Tonquin: period of licence, 187, 188, 195, 196
Torngarsuk (Greenlanders' great spirit), 21, 87
Totems, 246, 249-251, 264, 265, 266, 289
Traditions. _See_ under names of tribes, gods, and authorities
Tree spirits, 210 _et seq._
regear, Mr., on fire-walking, 273
Trinidad (W. Indies): fire-walking, 286
Tshi-speaking races, 42
Tsui Goab (idealised Hottentot medicine man), 232
Tulong (deity), 70, 71
Tundun (patron of Kurnai mysteries and bull-roarer), 66, 67, 68
Turner, Mr., quoted, on Polynesian tree sanctuaries, 219
Turramulan, Taramuhin (Australian god), 31
Twanyirika (Arunta great spirit), 65, 66, 67, 68, 71, 263, 264
Tylor, Mr.: on the Canadian deity Andouagni, 16;
modification of his views on primitive culture, 17;
the high gods of low races, 18;
the Great Spirit or Manitou of the North American Indians, 18;
the word Oki, 19; summary of Winslow, 20;
the Greenlanders' Torngarsuk, 21;
attribution of the idea of the great spirit to missionary
influence, 22;
Mandan Deluge legend, 23, 24;
Australian god Baiame, 25-32;
ideas of European importation, 51;
native Australian beliefs, 75;
Greenlanders' beliefs, 87, 88 note;
Zulu beliefs, 226;
fire-walking, 271;
theory of borrowed gods, 295

UBEBE (Zulu native), on his race's beliefs, 230, 231
Ukoto (Zulu native), on his race's beliefs, 228, 229
Ulangeni (Zulu native): repudiates idea of borrowed
Hottentot deity, 231, 232
Umdabuko (Zulu creator), 229, 230
Umdali (Kaffir creator), 232
Umhlanga (Zulu), bed of reeds whence man sprung, 230
Umpengula Mbandi (Zulu native), on native beliefs, 228, 229,
230, 232, 238
Umvelingangi (Zulu deity), 225, 228
Unkulunkulu (Zulu deity), 89, 226, 227, 228, 229, 230, 231,
233, 235, 236, 238
Unyoro, the king of: not allowed by his wives a natural death, 96
Upolu (Samoan Islands): sacred tree asylums for criminals, 219
Urabunna (tribe of Central Australia), 16
Urkus (savage tribe), 58
Uthlanga (Zulu source of being), 230
Utikxo (Zulu deity), 231, 232, 233, 234, 235, 230, 238

VASHTI, theories concerning, 78, 161, 171, 175, 177, 178, 180
Vave (Samoan god), 219
Vegetation, gods of, 5, 206 _et seq._
Virbius (deity of vegetation), 139
Virgil, his golden bough, 207 _et seq._
Virginia: aborigines' chief god Okki, 19
Volsunga Saga: the magical sword, 207, 211

WAITZ, Dr.: on Australian religious customs, 30;
rejects the hypothesis of Australian borrowed beliefs, 43, 44;
quoted, 232
Walking through fire, 270 _et seq._
Wallace, Sir William: mock crowning, 203
Warramunga (Australian tribe): sacred rock-drawing, 246
Wathi Wathi (New South Wales tribe),
religious beliefs, 70, 72, 74
Way of Souls, the, 72, 73
Wellhausen, Dr.: on the Jewish exile, 181
West Africa, taboo in, 259;
human sacrifices, 128
Wilson, Professor Daniel, on cups and rings, 243, 244
Winslow, quoted, on Kiehtan (New England native deity), 20, 38
Wiraijuri (Australian tribe), beliefs of, 66
Witchcraft. _See_ Magic
Woiworung dirge, a, 41
Women debarred from the mysteries, 27, 33, 52, 71

XERXES (the king in Book of Esther), 148, 161, 167

YERRUNTHALLY (Queensland tribe): idea of shooting stars, 74
Ynglinga Saga, the, 214

ZAGMUK, Zakmuk (Babylonian festival), details and theories concerning,
118, 137, 141-144, 145-160, 162, 163, 164, 165, 179, 181, 301
Zeus, grave of, 90, 93; 157
Zoganes (Babylonian slave-lord), theories concerning, 124, 125, 130,
139, 185, 186, 195, 196, 197, 198
Zulus: ghost worshippers, 31;
religious beliefs, 97;
period of licence, 188, 195;
harvest custom, 267.
_See_ under tribal names