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Magic and Religion
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Pausanias, ii. xxvii. 4.
384
Sylvæ, iii. i. 55.
385
Caligula, 35.
386
G. B. iii. 457.
387
G. B. i. 231.
388
G. B. i. 231.
389
Who, or what, can escape being a tree-spirit, if Zeus is one? Mr. Frazer thinks that the savage must regard all trees used in fire-making as sources of hidden fire. 'May not this,' he asks, 'have been the origin of the name "the Bright or Shining One" (Zeus, Jove [Dyaus]), by which the ancient Greeks and Italians designated their supreme God? It is, at least, highly significant that, amongst both Greeks and Italians, the oak should have been the tree of the supreme God…' – iii. 457. Zeus, like Num, and countless others, was also a sky god. The sky is bright and shining, an oak is the reverse. We do not think that a savage would call an oak or a match-box 'bright,' even if they do hold seeds of fire.
390
G. B. iii. 449; Æn. vi. 203, et seq.
391
See Professor Barrett's two works on 'the so-called Divining Rod,' in Proceedings of the Society for Psychical Research.
392
G. B. iii. 454.
393
G. B. iii. 236-237.
394
c. 27.
395
Mr. Frazer notices that Pliny derived 'Druid' from Greek drūs, oak. 'He did not know that the Celtic word for oak was the same, daur, and that therefore Druid, in the sense of priest of the oak, was genuine Celtic, not borrowed from the Greek.' With other authorities Mr. Frazer cites J. Rhys's Celtic Heathendom, p. 221 et seq. Principal Rhys informs me that he is inclined to think that 'Druid' is of the same origin as the Celtic word for oak. Mr. Stokes seems to think otherwise, and to interpret dru to be the equivalent to 'true,' and to make the word Druid mean 'soothsayer,' to which Principal Rhys sees phonetic objections. He himself sees the difficulty, in both theories, that they make the word 'Druid' Aryan, whereas the whole Druidical business may be non-Aryan and 'aboriginal,' Pictish, or whatever we like to call it.
396
G. B. iii. 350.
397
G. B. iii. 327.
398
The story of mistletoe as the 'life-token' of the Hays of Errol (iii. 449) seems to rest on a scrap of recent verse, cut from a newspaper of unknown name and date. I suspect that it is from the pen (circ. 1822) of 'John Sobieski Stolberg Stuart,' alias John Hay Allan, author of other apocryphal rhymes on the Hays of Errol, and of their genealogy.
399
G. B. iii. 1-59.
400
G. B. ii. 59-67.
401
G. B. iii. 450.
402
G. B. i. xv.
403
G. B. i. xx.
404
G. B. ii. 67.
405
Fortnightly Review, April 1899, p. 652.
406
Turner, Samoa, p. 64, seq.
407
See Treasure Island.
408
384
Sylvæ, iii. i. 55.
385
Caligula, 35.
386
G. B. iii. 457.
387
G. B. i. 231.
388
G. B. i. 231.
389
Who, or what, can escape being a tree-spirit, if Zeus is one? Mr. Frazer thinks that the savage must regard all trees used in fire-making as sources of hidden fire. 'May not this,' he asks, 'have been the origin of the name "the Bright or Shining One" (Zeus, Jove [Dyaus]), by which the ancient Greeks and Italians designated their supreme God? It is, at least, highly significant that, amongst both Greeks and Italians, the oak should have been the tree of the supreme God…' – iii. 457. Zeus, like Num, and countless others, was also a sky god. The sky is bright and shining, an oak is the reverse. We do not think that a savage would call an oak or a match-box 'bright,' even if they do hold seeds of fire.
390
G. B. iii. 449; Æn. vi. 203, et seq.
391
See Professor Barrett's two works on 'the so-called Divining Rod,' in Proceedings of the Society for Psychical Research.
392
G. B. iii. 454.
393
G. B. iii. 236-237.
394
c. 27.
395
Mr. Frazer notices that Pliny derived 'Druid' from Greek drūs, oak. 'He did not know that the Celtic word for oak was the same, daur, and that therefore Druid, in the sense of priest of the oak, was genuine Celtic, not borrowed from the Greek.' With other authorities Mr. Frazer cites J. Rhys's Celtic Heathendom, p. 221 et seq. Principal Rhys informs me that he is inclined to think that 'Druid' is of the same origin as the Celtic word for oak. Mr. Stokes seems to think otherwise, and to interpret dru to be the equivalent to 'true,' and to make the word Druid mean 'soothsayer,' to which Principal Rhys sees phonetic objections. He himself sees the difficulty, in both theories, that they make the word 'Druid' Aryan, whereas the whole Druidical business may be non-Aryan and 'aboriginal,' Pictish, or whatever we like to call it.
396
G. B. iii. 350.
397
G. B. iii. 327.
398
The story of mistletoe as the 'life-token' of the Hays of Errol (iii. 449) seems to rest on a scrap of recent verse, cut from a newspaper of unknown name and date. I suspect that it is from the pen (circ. 1822) of 'John Sobieski Stolberg Stuart,' alias John Hay Allan, author of other apocryphal rhymes on the Hays of Errol, and of their genealogy.
399
G. B. iii. 1-59.
400
G. B. ii. 59-67.
401
G. B. iii. 450.
402
G. B. i. xv.
403
G. B. i. xx.
404
G. B. ii. 67.
405
Fortnightly Review, April 1899, p. 652.
406
Turner, Samoa, p. 64, seq.
407
See Treasure Island.
408
Другие электронные книги автора Andrew Lang
Последний отзыв
В борьбе за власть есть первые; есть вторые; и есть 6ыдло (из канала BS "Без Слёз").
- Вторые всегда стремятся стать первыми. Но ресурсы власти – у п...
Далее