72
THE VAMPIRE
- 15 The Baganda, London, 1911, p. 271.
- 16 A. Kropf, “Die religiösen Anschauungen der Kaffern,” Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte, 1888, p. 46.
- 17 R. H. Nassau, Fetichism in West Africa, London, 1904.
- 18 Père Guis, “Les Nepis ou Sorciers,” Missions Catholiques, xxxvi (1904), p. 370. And M. J. Erdweg, “Die Bewohner der Insul Tumleo, Berlinhafen, Deutsch-Neu-Guinea,” Mittheilungen du Anthropologischen Gesellschaft in Wien, xxxii (1902), p. 287.
- 19 Professor J. J. M. de Groot, Religious System of China, Leyden, 1892.
- 20 J. Welhausen, Reste arabischen Heidentumes, Berlin, 1887.
- 21 Servius on the Æneid, V, 77-79:
Hic duo rite mero libans carchesia Baccho
Fundit humi, duo lacte nouo, duo sanguinc sacro,
Purpureosque iacit flores…
Also the same commentator on Æneid, III, 66-68:
Inferimus tepido spumantia cymbia lacte
Sanguinis et sacri pateras, animamque sepulcro
Condimus et magna supremum ucce ciemus.
- 22 Cf. Genesis, ix, 4, and 1 Kings (A.V. 1 Samuel), xiv, 33.
- 23 Both Douai and A.V.
- 24 X, 487, seq., and XI. This passage is dealt with in detail in chapter III.
- 25 Jeremias, xvi, 6.
- 26 Jeremias, xli, 5.
- 27 Pierre de Labriolle, Histoire de la Littérature Latine Chrétienne, Paris, 1920, Tableau No. 7 (43).
- 28 Migne Patrologia Latina, vol. xxiv, column 782.
- 29 Cf. the grief of Anna at the death of Queen Dido, Æneid, IV, 673:
unguibus ora soror fœdans et pectora pugnis. So Homer describes Briseis at the funeral of Patroelus, Iliad, xxiii, 284-5.
Ἄμφ΄ αὐτῷ χυμένη, λίγ᾿ ἐκώκυε, χερσί δ΄ἄμυσσε
Στήθεάτ᾿, ἠδ΄ἁπαλὴυ δειρὴυ, ἰδὶ καλὰ πρόσωπα.
- 30 De Getarum (Gothorum) Origine et Rebus Gestis, ed. Theodor Mommsen, Berlin, 1882, p. 124.
- 31 A famous example is that of Innocent VIII, ob. 25th July, 1492. Infessura says that whilst the Pope lay dying a Hebrew physician proposed to reinvigorate him by the transfusion of young blood. Three boys in the prime of health and strength were selected for the experiment. Each lad received one ducat. “Et paulo post mortui sunt; ludæus quidem aufugit, et Papa non sanatus est.”
- 32 F. Bonney, “On some Customs of the Aborigines of the River Darling, New South Wales.” Journal of the Anthropological Institute, xiii (1884), p. 132.
- 33 There can be no doubt that the clipping of the hair was also considered to supply the deceased with energy and vigour. The hair was regarded by many nations as the seat of strength. Cf. the history of Samson and Delilah.
- 34 Etymologie Wörterbuch des Slav. spr.
- 35 Æschylus, Septom contra Thebas, 820-821:
βασιλέοιν δ᾿ ὁμοσπόροιν
πέπωκεν αἱμα γαῖ᾿ ὑπ᾿ ἀλλήλων φόνῳ.
- 36 Aristophanes, Uespae, 1502: ἀλλ` οὗτός γε καταποθήσεται.
- 37 l. 477.
- 38 Yet in geographical notions the Ocean, ώκεανός, is itself ποταμός, but Homer regards Oceanus as a great River which compasses the earth’s disc, returning into itself, ἀψόρροος, and to Ocean are given the epithets of a river. This idea was retained in later myths where Ocean often has the attributes of a river-god. Cf. Euripides, Orestes, 1377-79:
πόντου, Ὠκεανος ὅν
ταυρόκρανος ἀγκάλαις ἑλίσ—
σωυ κυκλοῦ χθόνα.
