^{page 182 note 1} Pfister, , Der Reliquienkult im Altertum, p. 396.Google Scholar

^{page 182 note 2} ‘Occult Powers of healing in the Punjab,’ Folklore, xxi. p. 313.

^{page 182 note 3} Ib. p. 319.

^{page 182 note 4} Ib. p. 323.

^{page 183 note 1} Skeat, , Malay Magic, pp. 62 foll.Google Scholar

^{page 184 note 1} See Karsten, , Studies in Primitive Greek Religion, p. 41Google Scholar; Frazer, , Pausanias, iii. p. 447.Google Scholar

^{page 184 note 2} Servius, , Aeneid, vii. 84.Google Scholar

^{page 184 note 3} Folklore, xxi. p. 159.

^{page 184 note 4} Ovid, , Fasti, iii. 295.Google Scholar

^{page 184 note 5} Spinden, , ‘The Nez Percé Indians,’ Memorials of the American Anthropological Association, ii. Pt. 3, p. 258.Google Scholar The italics are mine. Cf. account of the Shuswap, , Teit, , Jesup North Pacific Expedition, ii. 7, p. 60.Google Scholar

^{page 185 note 1} Servius, , Eclogue, i. 53.Google Scholar

^{page 185 note 2} For the death of nymphs when their tree is cut down cf. Homeric Hymn to Aphrodite, 214 foll.; Homeric Hymn to Demeter, 41; Ovid, , Metamorphoses, viii. 741–744Google Scholar; Apollonios Rhodius, , Argonautica, i. 471Google Scholar; Plutarch, , de def. Orac. 11.Google Scholar The stories of Rhoikos, and Arkas, , F.H.G. i. p. 35Google Scholar; Bode, , Mythog. Graec. ii. 50.Google Scholar

^{page 185 note 3} Iliad, xxi. 213.

^{page 185 note 4} Hesiod, , Theogony, 369.Google Scholar

^{page 185 note 5} Servius, , Eclogue, v. 40.Google Scholar

^{page 185 note 6} Usener, , Götternamen, p. 89Google Scholar, s.v. Deives.

^{page 185 note 7} ‘Erst in eigennamen verdichtet sich die flüssige Vorstellung zu einem festen kern, der träger einer Persönlichkeit werden kann. Der eigenname nötigt, wie der rufname des menschen, an eine bestimmte Persönlichkeit zu denken, für welche er ausschliesslich gilt.’ Usener, op. cit. p. 330.

^{page 186 note 1} Mauss, , L'Origine des Pouvoirs Magiques, p. 31Google Scholar; cf. ibid. pp. 14 and 17.

^{page 186 note 2} Skeat, , Malay Magic, p. 93.Google Scholar

^{page 186 note 3} Leclerq, Bouché, Histoire de la divination dans l'Antiquité, iii. pp. 316, 319.Google Scholar

^{page 186 note 4} Lucian, , Dial. Mort. 3, 2.Google Scholar

^{page 187 note 1} Folklore, xv. p. 83.

^{page 187 note 3} Homer, , Odyssey, iv. 230.Google Scholar

^{page 187 note 3} An interesting example of how little rigidity there is in the popular conceptions of nature spirits as opposed to literary definition is the case of the neatherd in the Iphigeneia in Tauris, l. 272, who mistakes Orestes and Pylades for possible Nereids:

εἴτ᾿ οὖν ἐπ᾿ ἀκταῖς θάσσετον Διοσκόρω ἠ Νερέως ἀγάλμαθ᾿ ὄς τὸν εὐγενῆ

^{page 187 note 4} Apollodoros, iii. 84; Pausanias, ix. 33, 1; Diodoros, iv. 67; Strabo, ix. 2, 27, 411. Bouché Leclerq, op. cit. iii. p. 332.

^{page 188 note 1} For the supersession of heroes in cult by Olympian gods see Rouse, , Greek Votive Offerings, p. 11.Google Scholar A similar theological tendency is traceable in mythology, e.g. in the story of Glaukos and Polyeidos where, in some of the later versions, Apollo takes the place of the Kouretes, and in others, Asklepios that of Polyeidos.

^{page 188 note 2} Gutch, , County Folklore, ii.Google Scholar, The North Riding, etc., p. 32. ‘The country people asserted that St. Simon the Apostle is buried there; an evident mistake. It is however possible that some holy martyr of that name … may have suffered during the Danish persecution.’ The suggested explanation is that of the fireside rationalist.

^{page 188 note 3} Douté, , Magie et Religion dans l'Afrique du Nord, p. 434.Google Scholar For an account of these cairns ib. pp. 419–435.

^{page 188 note 4} Frazer, , in Anthropological Essays presented to Prof. E. B. Tylor, pp. 128–130Google Scholar, quoting the Itinerarium Burdigalense.

^{page 189 note 1} Thomson, , The Land and the Book, pp. 474–6Google Scholar, quoted Frazer, op. cit. p. 120, cf. Frazer, loc. cit. p. 120. The Daughters of Jacob are associated in many places with groves of oaks and shrines, in one indeed, it is the damsels, not a deceased prophet, who actually live in the tomb.

^{page 189 note 2} Iliad, vii. 419.

^{page 190 note 1} Paus. vii. 21, 12.

^{page 190 note 2} Paus. vii. 21, 13.

^{page 190 note 3} Paus. iii. 25, 8.

^{page 190 note 4} Lucian, , Vera Historia, i. 26.Google Scholar

^{page 190 note 5} Hunt, , Drolls and Romances of the West of England, 2nd series, p. 210.Google Scholar

^{page 190 note 6} Apuleius, , Apologia, 13.Google Scholar

^{page 190 note 7} Dalyell, , Darker Superstitions of Scotland, p. 520.Google Scholar

^{page 190 note 8} Scott, Reginald, Discoverie of Witchcraft, Booke 15, cap. xix. pp. 188, 189.Google Scholar

^{page 190 note 9} Skeat, , Malay Magic, p. 538.Google Scholar

^{page 190 note 10} Augustine, , de Civ. Dei, vvii. 35Google Scholar, quae sive hydromantia, sive necromantia dicatur, id ipsum est, ubi videntur mortui divinare.

^{page 191 note 1} Tzetzes, , ad Lykophron, 813.Google Scholar

^{page 191 note 2} Abt, , Die Apologie des Apuleius, p. 246.Google Scholar

^{page 191 note 3} Hippolytos, , Ref. omn. heres. iv.Google Scholar

^{page 191 note 4} Apuleius, , Apologia, 42.Google Scholar His authority is Varro.