[1135] Turner, _Samoa_, p. 18 f.; Nassau, _Fetichism in West Africa_, pp. 67, 163 ff.
[1136] On "manitu" see _Handbook of American Indians_, s.v.
(and cf. article "Wakonda"); W. Jones, in _Journal of American Folklore_, xviii, 183 ff. On "nagual" see Bancroft, _Native Races of the Pacific States of North America_, iii, 458; Brinton, in _Journal of American Folklore_, viii, 249.
[1137] _Journal of American Folklore_, viii, 115.
[1138] Cf. M. H. Kingsley, _West African Studies_, p. 132 f.
[1139] Roscher, _Lexikon_, i, 2, col. 1616.
[1140] Cf. article "Daimon" in Roscher, op. cit.
[1141] Spiegel, _Eranische Alterthumskunde_, ii, 91 ff.; Dan. x, 20; xi, 1; xii, 1; Matt. xviii, 10.
[1142] Examples are given above, -- 255 f.
[1143] Spencer and Gillen, _Native Tribes of Central Australia_, chap. x.
[1144] Codrington, _The Melanesians_, pp. 150 f., 158 f., 168 f.; Turner, _Samoa_, pp. 7, 52.
[1145] Here again a distinction must be made between animals simply sacred and those that are specifically totemic.
[1146] Codrington, _The Melanesians_, pp. 248 f., 253 ff.
[1147] Lang, _Myth, Ritual, and Religion_, chaps. xii f.
[1148] So the Samoan Tangaloa (Tylor, _Primitive Culture_, 3d ed., ii, 344 f.).
[1149] St. John, _The Far East_, i, 180.
[1150] Hopkins, _Religions of India_, p. 528 ff.
[1151] A. B. Ellis, _Yoruba_, pp. 38 ff., 56 ff.; cf. M. H.
Kingsley, _West African Studies_, p. 117 ff.
[1152] Lang, _Myth, Ritual, and Religion_, preface to new edition.
[1153] Matthews, _Navaho Legends_, p. 34.
[1154] Article "Brazil" in Hastings, _Encyclopaedia of Religion and Ethics_.
[1155] G. Grey, _Polynesian Mythology_, p. 1 ff.; Taylor, _New Zealand_, chap. vi; cf., for Polynesia, W. Ellis, _Polynesian Researches_, chap. xiii. The abstract ideas reported by Taylor are remarkable: from conception came increase, from this came swelling, then, in order, thought, remembrance, desire; or, from nothing came increase and so forth; or, the word brought forth night, the night ending in death. The significance of this scheme (supposing it to be correctly stated) has not been explained. The role assigned to "desire" in the Rig-Veda creation-hymn (x, 129) is the product of learned reflection (cf. Schopenhauer's "blind will"), and sounds strange in the mouth of New Zealand savages.
[1156] Cf. Tylor, _Primitive Culture_, ii, 308 ff.
[1157] Williams and Calvert, _Fiji_, p. 193 f.
[1158] Grey, _Polynesian Mythology_, p. 15; Castren, _Finnische Mythologie_, p. 1.
[1159] Jastrow, _Religion of Babylonia and Assyria_ (English and German editions), Index, s.vv. _Allatu, Nergal_; id., _Aspects of Religious Belief and Practice in Babylonia and Assyria_, p. 368 ff.; Wiedemann, _Religion of the Ancient Egyptians_, p. 217; Erman, _Handbook of Egyptian Religion_, p. 94 ff.; Macdonell, _Vedic Mythology_, pp. 171 ff., 169 ff.; Bloomfield, _Religion of the Veda_, p. 144 f.; Hopkins, _Religions of India_, p. 128 ff.; Spiegel, _Eranische Alterthianskunde_, ii, 163 (but the old Persian god of the Underworld, if there was one, was absorbed, in Zoroastrianism, by Ahura Mazda); Jackson, in Geiger and Kuhn's _Grundriss der iranischen Philologie_, ii, 652, -- 52; Farnell, _Cults of the Greek States_, ii, 513 ff.; iii, chap. v; Wissowa, _Religion der Romer_, p. 187 ff.; Aust, _Religion der Romer_, p. 52; Rohde, _Psyche_, 3d ed. i, 205, ff.; articles on Hades, Plutos, Hermes, Dionysos, Nergal, and related deities, in Roscher's _Lexikon_.
[1160] Cf. Jastrow, _Aspects of Religious Belief and Practice in Babylonia and Assyria_, pp. 356 f., 372 f.; F.
Schwally, _Das Leben nach dem Tode_, p. 65 ff.; R. H.
Charles, _Eschatology_, p. 18 f. For the Arabs see Wellhausen, _Reste arabischen Heidentumes_, iii, 22 ff., 42 ff.; Noldeke, article "Arabs (Ancient)" in Hastings, _Encyclopaedia of Religion and Ethics_; for the Phoenicians, Pietschmann, _Phonizier_, p. 191 f.
[1161] Ps. cxxxix.
[1162] See article "Celts" in Hastings, op. cit.; Saussaye, _Lehrbuch der Religionsgeschichte_, 2d ed.; Usener, _Gotternamen_; article "Aryan Religion" in Hastings, op.
cit., p. 38 f. and passim.
[1163] Hollis, _The Masai_, p. 264. The neighboring Nandi, according to Hollis (_The Nandi_, p. 41), have a similar pair.
[1164] A. C. Dixon, _The Northern Maidu_ (_Bulletin of the American Museum Of Natural History_, xviii, iii), p. 263.
For other such conceptions see Tylor's discussion in _Primitive Culture_, ii, 320 ff.
[1165] Brinton, _Myths of the New World_, p. 63; H. Hale, _Iroquois Book of Rites_, p. 74.
[1166] A possible exception is the Khond myth of the struggle between the sun-god (Boora Pennu), the giver of all good things, and the earth-goddess (Tari), the author of evil things (Hopkins, _Religions of India_, p. 529 f.; Macpherson, _India_, p. 84); but the origin of this myth is uncertain.
[1167] 1 Kings xxii, 19-23.
[1168] Ed. Meyer, _Geschichte des Alten Aegyptens_, p. 71 f.; Maspero, _Dawn of Civilization_, pp. 172, 177.
[1169] R. Taylor, _New Zealand_, pp. 114 ff., 132; Jean A.
Owen, _The Story of Hawaii_, p. 70 f.
[1170] Mills, in _Journal of the American Oriental Society_, xx, 31 ff.; Bloomfield, _Religion of the Veda_, p. 123 ff.
[1171] Spiegel, _Eranische Alterthumskunde_, ii, 21 ff., 121 ff.
[1172] Zech. iii, 1-3; Job i, ii.
[1173] 1 Chr. xxi, 1.
[1174] 2 Cor. iv, 4.
[1175] The Greek _daimon_, properly simply a deity, received its opprobrious sense when Jews and Christians identified foreign deities with the enemies of the supreme God.
[1176] Tylor, _Primitive Culture_, ii, 318 ff.
[1177] Great gods also send suffering, but only when they are angered by men's acts, as by disrespect to a priest (Apollo, in _Iliad_, i) or to a sacred thing (Yahweh, 1 Sam.
vi, 19; 2 Sam. vi, 7). In the high spiritual religions suffering is treated as educative, or is accepted as involving some good purpose unknown to men.
[1178] W. R. Smith, _Religion of the Semites_, 2d ed., p.
126 f.
[1179] Jastrow, _Religion of Babylonia and Assyria_, p. 260 ff.; O. Weber, _Damonenbeschworung bei den Babyloniern und Assyriern_ (in _Der Alte Orient_, 1906).