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Without the γάμος, however, it is hard to see what the βασίλιννα and γεραιραί had to do in the festival; and this is the view of Mommsen, Feste der Stadt Athen, pp. 391-3; Gruppe in Iwan Müller, Mythologie und Religionsgeschichte, i. 33; Farnell, Cults, v. 217.
M. Martin, "Description of the Western Islands of Scotland," in J. Pinkerton's General Collection of Voyages and Travels, iii. The second edition of Martin's book, which Pinkerton reprints, was published at London in 1716. For John Ramsay's account of the need-fire, see above, pp. 147 sq. J. Grimm, Deutsche Mythologie,* i. 506, referring to Miss Austin as his authority.
Dasent, Burnt Njal; or Life in Iceland at the end of the tenth century. Mallet's Northern Antiquities. Thorpe, Northern Mythology. De la Saussaye, The Religion of the Teutons, 1902, the most comprehensive statement of the whole subject. Ralston, Songs of Russian People, and Russian Folk Tales. Simrock, Handb. der deutschen Mythologie. R. M. Meyer, Altgermanische Religionsgeschichte, 1910.
Roscher, Lexikon der griechischen, a Rômischen Mythologie. Dyer, The Gods of Greece. Gardner and Jevons, Manual of Greek Antiquities, 1895. L. R. Farnell, The Cults of the Greek States, 1896-1907. Nägelsbach, die Homerische Theologie. Williamowitz, Homerische Untersuchungen. G. Anrich, das Antike Mysterienwesen. Rohde, Psyche, 1891.
A. von Ipolyi, "Beiträge zur deutschen Mythologie aus Ungarn," Zeitschrift für deutsche Mythologie und Sittenkunde, i. pp. 270 sq. The word which I have translated "weeds" is in Esthonian kaste-heinad, in German Thaugras. Apparently it is the name of a special kind of weed. Fr. J.B. Holzmayer, "Osiliana," Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. pp. 62 sq.
More likely it has the same root as the Latin divus, dius, deus, and the Greek theios, dios, theos, cf. Grimm's Deutsche Mythologie, sub v. Terra editum==indigena above; and gaegenaes and autochthon in Greek. Originem==auctores. It is predicate after Mannum. Ut in licentia vetustatis. As in the license of antiquity, i.e. since such license is allowed in regard to ancient times. Ingaevones.
Compare M. Kowalewsky, in Folk-lore, i. p. 467. W.R.S. Ralston, op. cit. p. 240. W.R.S. Ralston, l.c. F.S. Krauss, "Altslavische Feuergewinnung," Globus, lix. p. 318. Ligho was an old heathen deity, whose joyous festival used to fall in spring. Ovid, Fasti, vi. 775 sqq. J. Grimm, Deutsche Mythologie,* i. 519.
This gives about 400 years for sixteen Patriarchs, which is possible, for these worthies were long-lived. Ind. Lit. II. i. p. 211. See B.E.F.E.O. 1911, p. 453. For Nâgârjuna see especially Grünwedel, Mythologie, pp. 29 ff. and the bibliography given in the notes. Jour. Budd. Text. Soc. V. part iv. pp. 7 ff. Watters, Yüan Chwang, pp. 200 ff. Târanâtha, chap. XV and Winternitz, Ges. Ind. Lit.
Nouvelles études de Mythologie, p. 51. Vignoli, Mito e Scienza, p. 27. Marillier, Preface to the French translation of Andrew Lang's Myth, Ritual, and Religion. On this point consult a work very rich in information, W. Crooke's book, Popular Religion and Folk-lore of Northern India, 1897. "The Indian traversing the Montaña never feels himself alone. Legions of beings accompany him.
For previous readings of the name, see Jeremias' article on 'Izdubar' in Roscher's Ausführliches Lexicon der Griechischen und Römischen Mythologie, ii. col. 773, 774. Historia Animalum, xii. 21. See p. 524. In the Oriental legends of Alexander the Great, this confusion is further illustrated. To Alexander are attached stories belonging to both Izdubar and Etana.
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