The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12)

W. Gregor, “Quelques coutumes du Nord-est du comté d'Aberdeen,” Revue des Traditions populaires, iii. (1888) p. 487 (should be 535).

637

Homer, Iliad, xviii. 570; Herodotus, ii. 79; Pausanias, ix. 29. 6-9; Conon, Narrat. 19. For the form Ailinus see Suidas, s. v.; Euripides, Orestes, 1395; Sophocles, Ajax, 627. Compare Moschus, Idyl. iii. 1; Callimachus, Hymn to Apollo, 20. See Greve, s. v. “Linos,” in W. H. Roscher's Ausführliches Lexikon der griech, und röm. Mythologie, ii. 2053 sqq.

638

Conon, Narrat. 19.

639

F. C. Movers, Die Phönizier, i. (Bonn, 1841), p. 246; W. Mannhardt, Antike Wald- und Feldkulte (Berlin, 1877), p. 281. In Hebrew the expression would be oï lanu (אוי לנו), which occurs in 1 Samuel, iv. 7 and 8; Jeremiah, iv. 13, vi. 4. However, the connexion of the Linus song with the lament for Adonis is regarded by Baudissin as very doubtful. See W. W. Graf Baudissin, Adonis und Esmun (Leipsic, 1911), p. 360, note 3.

640

Pausanias, ix. 29. 8.

641

Julius Pollux, iv. 54; Athenaeus, xiv. 11, pp. 619 f-620 a; Hesychius, svv. Βῶρμον and Μαριανουνὸς θρῆνος.

642

The story was told by Sositheus in his play of Daphnis. His verses have been preserved in the tract of an anonymous writer. See Scriptores rerum mirabilium Graeci, ed. A. Westermann (Brunswick, 1839), pp. 220 sq.; also Athenaeus, x. 8, p. 415 b; Scholiast on Theocritus, x. 41; Photius, Lexicon, Suidas, and Hesychius, s. v. “Lityerses”; Apostolius, Centur. x. 74; Servius, on Virgil, Bucol. viii. 68. Photius mentions the sickle with which Lityerses beheaded his victims. Servius calls Lityerses a king and says that Hercules cut off his head with the sickle that had been given him to reap with. Lityerses is the subject of a special study by W. Mannhardt (Mythologische Forschungen, pp. 1 sqq.), whom I follow. Compare O. Crusius, s. v. “Lityerses,” in W. H. Roscher's Ausführliches Lexikon der griech. und röm. Mythologie, ii. 2065 sqq.

643

Julius Pollux, iv. 54.

644

In this comparison I closely follow W. Mannhardt, Mythologische Forschungen, pp. 18 sqq.

645

Compare above, pp. 134 (#x_14_i8), 136 (#x_14_i10), 137 (#x_14_i14)sq., 140 (#x_14_i20), 142 (#x_14_i24), 143 (#x_14_i26), 144 (#x_14_i32), 145 (#x_15_i1), 147 (#x_15_i5)sq., 149 (#x_15_i16), 164 (#x_16_i20)sq. On the other hand, the last sheaf is sometimes an object of desire and emulation. See above, pp. 136 (#x_14_i10), 141 (#x_14_i24), 153 (#x_15_i20), 154 (#x_15_i22)sq., 156 (#x_15_i26), 162 (#x_16_i15) note 3, 165 (#x_16_i24). It is so at Balquhidder also (Folk-lore Journal, vi. 269); and it was formerly so on the Gareloch, Dumbartonshire, where there was a competition for the honour of cutting it, and handfuls of standing corn used to be hidden under sheaves in order that the last to be uncovered should form the Maiden. – (From the information of Archie Leitch. See pp. 157 sq.)

646

W. Mannhardt, Mythologische Forschungen, pp. 19 sq.

647

A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 342.

648

W. Mannhardt, Mythologische Forschungen, p. 20; F. Panzer, Beitrag zur deutschen Mythologie (Munich, 1848-1855), ii. p. 217, § 397; A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 222, § 69.

649

Above, pp. 167 (#x_16_i30)sq.

650

W. Mannhardt, Mythologische Forschungen, p. 22.

651

W. Mannhardt, Mythologische Forschungen, p. 22.

652

Ibid. pp. 22 sq.

653

Ibid. p. 23.

654

Ibid. pp. 23 sq.

655

Ibid. p. 24.

656

Ibid. p. 24.

657

Ibid. p. 24.

658

Ibid. pp. 24 sq.

659

Ibid. p. 25.

660

P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), ii. 65.

661