Part 11

[60.1] _Vide_ Frazer’s _Golden Bough, passim_, especially vol. ii. pp. 115-168 (death and resurrection in rites of Adonis, Attis, Osiris, Dionysos), and vol. iii. pp. 138-200: _cf._ articles by Bernard Cook in _Classical Review_, 1903, 1904, on “Zeus Jupiter and the Oak”: we must distinguish between the simulated death of the divine effigy, and the simulated or real death of the human representative of divinity. In Hellenic religion we can trace the idea in the worship of Pan, in the legends and ritual of Artemis-Iphigenia and Aphrodite, vide _Cults of the Greek States_, vol. ii. pp. 440-442, 650-652, and in the Cretan worship of Zeus, vol. i. pp. 36-38: but it had lost its vitality in the purely Hellenic cults of the classical period, and was only real and energetic in the legends and ritual of Adonis and Dionysos.

[61.1] _Vide_ Dio Chrys., vol. ii. p. 16 (Dindorf), and K. O. Müller’s _Sardon und Sardanapal_ (_Kleine Schriften_, vol. ii. p. 100): on a coin published in British Museum Catalogue, “Lycaonia,” etc., pl. xxxiii. 2, p. 180, we see the god on his lion standing on what may be his pyre.

[62.1] _Vide_ especially Hippol., _Ref. Haeres._ 5, p. 118 (Miller): Macrob., _Saturn._ 1, 21, 7: Arnobius, _Adv. Gent._ 5, 7, 16; 7, 49: Julian, _Or._ 5, 168 C.

[62.2] _De error._ c. 22.

[63.1] For the Greek origin of the Christian apocalyptical literature, _vide_ Dieterich, _Beitrage zur Erklärung der neu-entdeckten Petrus Apokalypse_, Leipzig, 1893. The clearest trace of Orphic influence on historic Christianity is the doctrine of purgatory, which was popularised for the later ages by Vergil’s VIth _Æneid_: _vide_ especially the purgatorial theory in Servius’ Commentary, _Æn._ vi. 741.

[65.1] _Hibbert Journal_, January 1904.

[66.1] Alexis in Stobæus, _Florileg._ (Meineke), vol. iii. p. 83.

[67.1] _Vide_ Herzog, _Real-Encycl._, _s.v._ “Montanismus”: _cf._ the article there on “Maria” and the chapter in Trede, _op. cit._ vol. ii., “Die grosse Mutter.”

[68.1] Euseb. _v. Const._, iii. 43, 2.

[69.1] Vide _Cults of the Greek States_, pp. 650-652.

[69.2] One of the Babylonian goddesses is addressed in the same hymn as “Mother, wife, and maid,” Jastrow, _Relig. Babyl. Assyr._, p. 459.

[70.1] Vide _Cults of the Greek States_, vol. ii., Artemis, R 133: _cf._ Paus. 8, 13, 1.

[70.2] I am treating this question in an appendix to the Cybele chapter in vol. iii. of my _Cults_, etc.

[71.1] _E.g._ fragment of Naumachius in Stobæus, _op. cit._, vol. iii. pp. 16-17.

[72.1] _Vide_ specially Trede, _Das Heidenthum in der römischen Kirche_: Renan, _Les origines du christianisme_, vol. vii. 572-573. The resemblances are particularly striking between the Catholic and the Isiac sacerdotalism.

[72.2] Hæres., 79.

[72.3] Herod., 4, 33.

[73.1] _Cf._ the prayer to Ninlil or Belit (a parallel form to Ischtar) of Asarhaddon, “may the lips of Nin-lil, the Mother of the Great God, utter daily a gracious word before Aschur for the King of Assyria” (Jastrow, _op. cit._ p. 525). Mary was chiefly worshipped in the same way as an intercessor.

[73.2] For the identity of Father and Son in the later Mithraic cult-dogma, _vide_ Dieterich, _Eine Mithras-Liturgie_, p. 68: for the Trinitarian idea in Mithraism, _vide_ Cumont, _Die Mysterien von Mithra_ (_deutsche Ausgabe_), pp. 96, 145: Mr Cook endeavours to trace it in the old Pelasgian cult of Zeus, _Class. Rev._ 1903, 1904: vide _Hell. Journ._, 1901, p. 139, for Trinitarian symbolism in Carthaginian worship. (Note a certain mystic sanctity attached to the triad in later Greek philosophy, _e.g._ in Porphyry, Serv., Verg., _Ecl._, 5, 66: Io. Lydus, _de Mens._, 2, 19.)

[74.1] _Sacred Books of the East_, vol. xxxi. pt. iii. p. 278.

[75.1] Vide _Cults of the Greek States_, vol. i. p. 306.

LECTURE III NOTES

[91.1] _De Mysteriis_, 5, 23.

[97.1] _Sacred Books of the East_, vol. iv., Zend-Avesta, pt. i. pp. 58-59.

[99.1] _E.g._ onions, pease-soup, cheese: I-Tsing, _Records of the Buddhist Religion_, p. 138, “onions have a foul smell and are impure”: _cf._ list of impure substances in ritual inscription of Rhodes, _C.I.G. Ins. Mar. Æg._ i. No. 789.

[99.2] _Sacred Books of the East_, Zend-Avesta, pt. i. p. 105.

[101.1] _C.I.A._, 3, 73.

[101.2] The purifying power that ashes possess in certain ritual may be derivative from fire.

[103.1] _Op. cit._, pt. i. p. 120.

[104.1] _E.g. op. cit._, pp. 201, 204.

[105.1] _E.g._ Porphyry in Euseb., _Præp. Evang._, 4, 22.

[106.1] Steinmetz, _Die Entwickelung der Strafe_, vol. ii. p. 355.

[106.2] _Cf._ “Ye shall be holy, for I am holy,” Lev. xi. 44; Deuteron. xxiii. 12.

[107.1] Jastrow, _op. cit._, p. 500.

[108.1] _Germania_, c. 40.

[108.2] Golther, _op. cit._ p. 570.

[108.3] Golther, _op. cit._ p. 607.

[112.1] Casalis, _Les Bassoutos_, p. 269: among the Zulus, sin and dirt are spoken of as the same,--“You have dirt, you are dirty” = “You have done wrong,” Leslie, _Among the Zulus_, p. 170. (These and other references to the evidence from savage society I owe to the kindness of my friend Mr R. Marett.)

[113.1] P. 301.

[114.1] Andoc., _De Myst._, 110.

[115.1] _Op. cit._, p. 102.

[116.1] The same kind of ceremonious logic inspires the practice of the Damaras, who, when making peace with an alien tribe, go into a river with their foes and throw water into their faces to wash away enmity.--Sir J. E. Alexander, _Expedition and Discoveries_, vol. ii. p. 171.

[117.1] Veniaminoff ap. Petroff, _Alaska_, p. 158.

[117.2] Molina, _Fables and Rites of the Yncas_ (Hakluyt Society), p. 22.

[118.1] Lev. xvii.

[118.2] 2, 39.

[119.1] The cathartic process of transference applied to plague as well as actual sin, _e.g._ Aristotle, _Frag._, 454, transference of disease into a raven.

[119.2] Serv., _Æn._ 3, 57.

[120.1] In modern India a criminal and his wife sometimes undertake to transfer into their own persons the sins of the Rajah and the Rani: _Anthrop. Journ._, 1901, p. 302.

[120.2] _Vide_ chapter on Apollo Ritual, _Cults_, vol. iv.

[121.1] _Cf._ Blood-purification in Vedic ritual, Hillebrandt, _Vedische Opfer und Zauber_, p. 179 (evil spirits driven away by a reed dipped in blood of the sacrifice, p. 176): in the Lupercalia at Rome the foreheads of youths were smeared with the blood of the sacrificed goat and dog and then wiped with wool dipped in milk, probably a piacular ceremony; _vide_ W. Fowler, _The Roman Festivals_, p. 311.

[121.2] _Cf._ Apollon. Rhod., 4, 478, for pig’s blood in purification from murder.

[122.1] Numbers c. 19.

[124.1] Levit. xvi. 2.

[125.1] Numbers xxxi. 19.

[125.2] Numbers xxxv.

[125.3] Numbers xxxv. 25.

[126.1] Deuteron. xxi.

[127.1] _Sacred Books of the East_, vol. iv. part i. p. 81.

[128.1] _Sacred Books of the East_, vol. iv. part i. p. 204.

[128.2] _Ib._ p. 88.

[128.3] _Ib._ p. 136.

[129.1] _Sacred Books of the East_, vol. iv. p. 28.

[130.1] _Sacred Books of the East_, vol. iv. p. 56; _cf._ p. 141.

[130.2] The virtue of chastity is religious rather than ethical; the courtesan is reprobated because she mingles the seed of believers and unbelievers alike, _ib._ p. 205. Yet the Zarathustrian system escaped the extravagant exaltation of mere virginity that is found in early Christian literature: “the man who has a wife is far above him who lives in continence” (Fargard, iv.-iii. _b_, p. 46).

[131.1] _Sacred Books_, vol. iv. p. 216.

[131.2] _Ib._ p. 216.

[132.1] _Sacred Books_, vol. iv. p. 87.

[135.1] Livy, 40, 6, 1-3: the whole host was led between the severed limbs of a dog.

[135.2] Herod., 8, 27.

[136.1] Plutarch, _Quæst. Græc._, 24.

[136.2] Stobæus, _Florileg._ Meineke, vol. ii. p. 184.

[137.1] Mullach, _Frag. Philos._, Adespota.

[137.2] _Anth. Pal._, 14, 71.

[137.3] _Ib._ No. 74.

[138.1] Wilamowitz, _Isyllos_, 6; _Anth. Pal._, Adespota, ccxxxiii. _b_: _cf._ inscription from Astypalaia in Collitz, _Dialect-Inschriften_, No. 3472.

[138.2] _C.I.G. Ins. Mar. Æg._ 1, 789.

[139.1] In Neæram, § 85.

[139.2] Clem. Alex., _Strom._, 619, Pott.

[140.1] I believe that the trial scene on the shield of Achilles, rightly interpreted, implies that the community are beginning to decide whether the avenger shall accept the were-gilt or not.

[142.1] _Die Entwickelung der Strafe_, vol. ii. p. 347.

[143.1] An example is given by Steinmetz, _op. cit._ ii. p. 336, of the punishment of incest among the _Pasemaher_: the guilty pair were buried alive with a hollow pipe reaching from their mouths to the top of the earth: if they survived seven days of this agony their lives were spared: no explanation is offered, but it is not improbable that the law is inspired by the idea that the earth could absorb their impurity.

[144.1] _Sacred Books_, vol. iv. p. 169 (pt. i.).

[145.1] Vide _Cults of the Greek States_, vol. i. pp. 66-69: Steinmetz, _op. cit._, vol. ii. p. 345, discusses a record concerning the Ossetes, who live habitually in the system of the blood-feud, to the effect that a person guilty of parricide was surrounded and burnt in his house by the whole people, and he suggests that this may be the first example among them of a State cognisance of murder.

[147.1] Antiphon, _Or._ 6, p. 764: _cf._ Eurip., _Hecuba_, pp. 291-292.

[148.1] Demosthenes, _c. Aristocrat._, pp. 643-644.

[148.2] Antiphon, p. 686.

[149.1] Plato, _Laws_, 873 A-B: Demosth., _c. Euerg._, p. 1160.

[149.2] P. 749; _cf._ 764.

[149.3] _Laws_, pp. 854, 865.

[149.4] Demosthenes, _c. Aristocrat._, p. 643.

[149.5] Antiphon, p. 709.

[150.1] Demosthenes, _op. cit._, p. 645: _cf._ the account in Pausanias, 5, 27, 10, of the purification by the Eleans at Olympia of the bronze ox which had caused the death of a boy.

[151.1] Drako appears to have systematised it, but it may have existed as custom-law before his period.

[151.2] Paus., 1, 19, 1; 1, 28, 10: Plut., _vit. Thes._, 12, 18: Demosth., _c. Aristocrat._, 74.

[152.1] We note the legend that purification was refused to Ixion, and the express statement that no one would purify King Pausanias from his brutal crime against the Olynthian maiden.

[152.2] The procedure by ordeal, prevalent in the ancient world and common among contemporary savages, is probably derived from an animistic conception of purity: the primitive theory appears to be that, if the person is innocent, the pure spirit within him makes his body able to resist the trial, and is not dependent upon any idea of a higher god of righteousness. The ordeal procedure is very common in African society: Post, _Afrikanisch. Jurisprud._, 2, p. 110.

[154.1] _E.g._ the Eleusinian, Mithraic, and Phrygian Mysteries: for examples of it in savage initiation rites, see _Annual Report Smithsonian Institute_, 1899-1900, p. 435.

[157.1] Sahagun, Jourdanet, pp. xxxix. and 455.

[157.2] _Vide supra_, p. 57.

[157.3] Vide _Archiv für Religionswissenschaft_, 1904, pp. 401-409.

[158.1] Duchesne, _Origines du culte Chrétien_, transl. by M’Clure, p. 296.

[159.1] Sahagun, _op. cit._, pp. 340-341.

[159.2] _Vide_ Herzog, _Real-Encyclop._, _s.v._ _Beichte._

[160.1] King, _Babylonian Religion_, p. 212.

[160.2] _Vide_ Von der Goltz, _Das Gebet_, p. 297: Cabrol, _Prière Antique_, p. 316: the aspersion with holy water in the present Roman ritual does not seem to have been obligatory in the early period: _vide_ Duchesne, _Origines_, p. 404, Engl. transl.

LECTURE IV NOTES

[164.1] An interesting and original contribution to the solution of the question will be found in a recent paper by Mr R. Marett in _Folk-Lore_, 1904, “From Spell to Prayer.”

[166.1] _Vide_ A. Lang, _The Making of Religion_.

[167.1] Vide _Anthropolog. Journ._, 1904, p. 165.

[169.1] R. Marett, _op. cit._, p. 145.

[170.1] _Man_, 1902, p. 104.

[170.2] Frazer, _Golden Bough_(2) iii. 83.

[170.3] Plutarch, 693 F.

[170.4] At the Anthesteria, Photius, _s.v._ θύραζε κῆρες: Hesych., _s.v._

[171.1] Frazer, _op. cit._, iii. 98: _vide_ Marett, _op. cit._, p. 163.

[171.2] _Primitive Culture_, vol. ii. (concluding chapter).

[175.1] Marett, _op. cit._, p. 152.

[176.1] Tylor, _op. cit._, ii. p. 334.

[176.2] Frazer, _Golden Bough_,(2) vol. ii. p. 212.

[177.1] _Annual Report of Smithsonian Institute_, “Study of Sioux Cults, by Dorsey,” 1899-1900, p. 381, etc.

[178.1] _Peabody Museum Reports_, vol. iii. p. 276, etc.

[178.2] _Annual Report Smithsonian Institute_, 1899-1900, pp. 420-421.

[178.3] Tylor, _op. cit._, ii. p. 331.

[178.4] _Folk-Lore_, 1904, p. 168: _Toda Prayer_, W. H. R. Rivers.

[179.1] Published by Carl Sapper in _Nördliches Mittel-Amerika_, vide _Archiv für vergl. Relig. Wiss._, 1904, p. 468.

[180.1] Budge, _Egyptian Magic_, p. 49.

[180.2] Jastrow, _Religion Babyloniens Assyriens_, p. 490: _cf._ the formula in the prayer of one of the early kings to the goddess Ga-túm-dug: “I have no mother--Thou art my mother: I have no father--Thou art my father,” Jastrow, p. 395.

[180.3] _Sacred Books_, vol. xlvi. p. 23.

[181.1] Vol. I.

[183.1] Tylor, _Prim. Cult._, ii. p. 333.

[183.2] Tylor, _op. cit._, ii. p. 335.

[183.3] I have only space to make a summary reference here to the very noteworthy collection of Peruvian prayers preserved by De Molina, _Fables and Rites of the Yncas_, p. 28, etc., 38, 56: they have all the character of pure prayer, and occasionally reach a high spiritual level: the only appearance of magic is in the sacrifice that accompanies the singular petition “that the Creator and the sun may remain ever young.”

[184.1] _Vide_ also Andrian in _Deutsch. Gesellsch. Anthropol._, xxvii., 1896, p. 109.

[185.1] Serv., _Æn._, 2, 351.

[185.2] _Fr._ 781, _Phaethon._

[185.3] _Vedic Hymns_ (_Sacred Books_, etc.), pt. ii. p. 378.

[187.1] l. 160: cf. _Plat. Crat._, 400 E., “It is our custom in our prayers to call the gods by whatsoever name they most rejoice to be called by.”

[187.2] _Vedic Hymns_, pt. ii., pp. 281, 372.

[188.1] Budge, _op. cit._, p. 161.

[188.2] Budge, _op. cit._, pp. 137-141.

[188.3] _Vide_ examples quoted by Ausfeld, _De Græcorum Precationibus_, p. 519.

[189.1] Ps. 54, 31.

[189.2] c. 23, v. 21.

[189.3] Joseph, _De bell. Jud._, 2, 8.

[189.4] Acts 8, 16; 19, 5.

[190.1] Von der Goltz, _Das Gebet_, p. 353.

[191.1] _Hymns of the Atharva-Veda_ (_Sacred Books_, etc., xlii. p. 167).

[191.2] _Vedic Hymns_, pt. ii. p. 391.

[192.1] _Cf._ a formula in an Egyptian papyrus published by Kenyon (122, v. 13), “I know thee, Hermes, who thou art and whence thou art and what city is the city of Hermes”: quoted by Ausfeld, _op. cit._ p. 524, _n._ 1.

[193.1] The “Merseburg charm,” old High German tenth-century MS.: _cf._ R. Chambers, _Fireside Stories_, Edinburgh, 1842. My attention was called to the great antiquity of this Norse charm by Prof. Napier, to whose kindness I owe these references.

[193.2] _Sacred Books_, xlii. p. 20.

[194.1] Golther, _op. cit._, pp. 647-648.

[194.2] In a pre-Conquest Cotton MS. in the British Museum, _vide_ Grein’s _Bibliothek der ängelsächsischen Poesie_: ed. Mülcker, vol. i. p. 316.

[195.1] Livy, 22, 10.

[196.1] De Re Rustica, 139, 141: Wordsworth, _Fragments and Specimens of Early Latin_, p. 335.

[196.2] Clemens, _Strom._, p. 754, Pott.

[197.1] _Eumen._, 332.

[198.1] Dittenberger, _Sylloge_(2), vol. iii. 816.

[198.2] Post, _Afrikanisch. Jurisprud._, 2, p. 128.

[199.1] Paus., 10, 12, 10.

[200.1] πλεῖστον οὖλον ἵει, ἴουλον ἵει, Athenæ., 618 E.

[200.2] The song sung by the children, probably an old weather-spell, called φιληλίας, with the refrain, ἔξεχ᾽ ὦ φίλ᾽ ἥλιε, Pollux, 9, 123, Athenæ., 619 B.

[201.1] _Ephem. Archaiol._, 1891, p. 82.

[201.2] Plato, _Alcibiad._, 2, p. 148 C.

[202.1] Collitz, _Dialect-Inschrift._, 1562, 1563, early fourth century B.C.

[202.2] Collitz, 3648.

[203.1] Roberts, _Greek Epigraphy_, vol. i. p. 304.

[203.2] Nem., 8, 35.

[203.3] Ol., 13, 115.

[203.4] Med., 635.

[203.5] Bergk, _Frag. Lyr. Græc._, vol. iii., Scolia 2.

[204.1] _Œcon._, 11, 8.

[204.2] _De Superst._, p. 116 D.

[204.3] Plat., _Phædr._, 279 B.

[204.4] Philostr., _Vit. Apoll._, 4, 41.

[205.1] Plat., _Alcib._, 2, p. 143 A.

[205.2] Epictet. (Schenkle), p. 479.

[205.3] _Id._, p. 158.

[205.4] Von der Goltz, _Das Gebet_, p. 292.

[206.1] Diog. Laert. 8, 16, 7: yet, according to Clemens, “The Pythagoreans enjoin that prayer should be uttered aloud, so that one might never pray for what one would be ashamed that others should hear,” _Strom._, p. 641, Pott.

[206.2] Porphyry ap. Proclus _in Tim._, 2, 64 B: Procl. _in Tim._, 2, 65: Sallustius, _De Diis et Mundo_, c. 16: _cf._ Max. Tyr., _Dissert._ xi.

[207.1] Vide _Archiv für vergl. Religionswissensch._, 1904, p. 395.

[207.2] The remarkable ethical fragment of an unknown philosopher, Eusebios, in Ionic dialect, quoted by Stobæus, περὶ ἀρετῆς, § 85 (vol. i. p. 39, Meineke), contains moral aspirations that strikingly resemble New Testament doctrine, and may possibly have been intended as a prayer, but it contains no appeal to a divinity: he may belong to the Neo-Platonic sect, _vide_ Orelli, _Opusc. Græc. Sentent._, vol. ii. p. 728.

[208.1] _Vedic Hymns_, pt. ii. p. 61.

[209.1] _E.g._, “Protect our people all around with those undeceived guardians of thine, oh Agni,” _ib._, p. 158.

[210.1] Atharva-Veda (_Sacred Books_, vol. xlii. p. 138).

[210.2] _Vedic Hymns_, pt. ii. p. 376.

[210.3] _Ib._, p. 273.

[210.4] _Ib._, p. 383.

[210.5] _Ib._, p. 352.

[211.1] Quoted by Prof. Tylor, _Primitive Culture_, vol. ii. p. 339, from Rig Veda, vii. 89, 3.

[211.2] _Vedic Hymns_, pt. ii. p. 181.

[211.3] _Ib._, p. 249.

[211.4] _Ib._, p. 354.

[211.5] Atharva-Veda, p. 164.

[212.1] Atharva-Veda, p. 163.

[212.2] _Ib._, p. 165.

[212.3] “Bring ye forward an ancient mighty speech to Agni.… May our prayers increase Agni,” _Vedic Hymns_, pt. ii. p. 259: _cf._ p. 391, “The prayers fill thee (oh Agni) with power and strengthen thee, like great rivers the Sindhu.”

[214.1] _Sacred Books_, etc., vol. iv. (_Zend-Avesta_, pt. i. p. 228).

[214.2] _Ib._, pp. 145-147.

[214.3] _Sacred Books_, etc., vol. xxxi. (_Zend-Avesta_, pt. iii. p. 262.)

[215.1] _Zend-Avesta_, pt. i. p. 246.

[215.2] _Cf._ the Greek sentiment, θυσία ἀρίστη γνώμη ἀγαθή, Joann. Damascen., _Sacr. Par._, tit. ix. p. 640.

[215.3] _Zend-Avesta_, pt. iii. p. 247.

[216.1] _Zend-Avesta_, pt. i. p. 138.

[217.1] Pt. i. p. 147.

[217.2] Pt. iii. pp. 33-34.

[217.3] _Ib._, p. 179.

[217.4] _Ib._, p. 106.

[217.5] _Ib._, p. 49.

[218.1] Pt. iii., p. 170.

[218.2] _Archiv f. Religionswiss._, 1904, p. 395.

[218.3] Von der Goltz, _Das Gebet_, p. 288.

[219.1] Jastrow, _Religion Babyloniens w. Assyriens_, vol. i. pp. 391-393, 423, 427.

[219.2] _Ib._, p. 497.

[219.3] S. Aug., _De Civ. Dei._, 10, 9.

[220.1] King, _Babylonian Religion_, p. 83.

[220.2] Jastrow, _op. cit._, p. 401.

[220.3] _Ib._, p. 402.

[221.1] Jastrow, _op. cit._, p. 408.

[221.2] _Ib._, p. 411.

[221.3] _Ib._, p. 501: the elevated tone of the old Babylonian royal liturgy was still preserved under the later Seleukid rule, _vide_ p. 414.

[222.1] Jastrow, _op. cit._, p. 501.

[222.2] _Ib._, p. 533.

[222.3] _Ib._, p. 536.

[223.1] Jastrow, _op. cit._, p. 509.

[224.1] Jastrow, _op. cit._, pp. 439-440.

[225.1] Budge, _Egyptian Magic_, pp. 108, 110, 120.

[225.2] _Ib._, p. 127.

[226.1] Budge, _Egyptian Magic_, p. 63.

[226.2] _Ib._, p. 119.

[226.3] _Ib._, p. 119.

[227.1] Budge, _Egyptian Magic_, p. 184.

[228.1] Origen, περὶ εὐχῆς, c. 10, 2.

[228.2] Clemens, _Strom._, vii., ch. 7, § 39, p. 854, Pott.

[228.3] _Ib._, § 38, p. 853, Pott.

[229.1] _Vide_ Von der Goltz, _op. cit._, p. 310.

[229.2] _Vide_ Usener, _Archiv für Religionswiss._, 1904, p. 293.

[230.1] _Vide supra_, pp. 181-182.

Transcriber’s Notes

This book is twelfth in the _Crown Theological Library_ series.

Page numbers are given in {curly} brackets.

Plain text version only: endnote markers are given in [square] brackets.

Minor spelling inconsistencies (_e.g._ childbirth/child-birth, Ahura-Mazda/Ahura Mazda, etc.) have been preserved.

Add title and author’s name to cover image.

Alterations to the text:

Convert footnotes to endnotes, relabel note markers (append the original note number to the page number), and add a corresponding entry to the TOC.

[Lecture IV]

Change “employs the same method as the Navajo _Sharman_ employed” to _Shaman_.

“all evil thoughts, all _evils_ words, all evil deeds I do unwillingly” to _evil_.

[End of text]