DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.14699#0253
Addenda
ii93
iii. 85 n. o (2) fig. 28. This sarcophagus, now at Zagreb, is better published by
G. M. A. Hanfmann in the Am. Joum. Arch. 1939 xliii. 229 ff. fig. 2.
iii. 165 tlie sanctity of dew. J. Roscoe The ATortlurn Bantu Cambridge 1915 p. 28:
Among the Banyoro is a clan called 'The Basila, whose principal totem is the .Milch
Cow which has been with a bull, and their second Dew upon the Grass. The members
of this clan avoid for several days drinking milk from a cow which has been with a bull,
and also refrain from walking in grass while dew rests on it.'
iii. 245 f. The epiboion, as its name implies, was a sacrifice subsequent to, or additional
to, that of a cow for Athena, and must not be viewed as a preliminary rite.
iii. 292 sea-bathing as a rain-charm. Miss M. A. Murray has kindly sent me a note
(July 17, 1938) 'about ceremonial bathing (by the whole population), on a set day in
the spring, in the sea. It is done at Gaza by Bedu and fellahin alike, men, women,
children & animals. I think it may be connected with the cult of Atargatis.' May we
not rather suppose that this is only another case of communal rain-charm?
iii. 298 the formula honx, ompax. I would venture to compare a spell to stop nose-
bleeding by a whispered mix, pax, rlpx (G. F. Abbott Macedonian Folklore Cambridge
1903 p. 233 no. 40 and p. 360 p.'. llepl p.\jT-qv owov rpe'x". Mye «'s tA pipm eKtivo 6?ro0
rp^xei, xpwjiLm eh to avrl' /x6£, 7rdf, pliri;, Kal 8e\ei irawj—an extract from a medical
treatise contained in an eighteenth-century MS. possibly written by a physician named
Constantine Rizioti).
iii. 322 n. o Zfytov vSup. Cp. the sacred and curative character of Ascension Day
rain-water. A. R. Wright—T. E. Lones British Calendar Customs (England i) London
1936 p. 141 f. cite examples from five counties, of which one will serve: 'A Warwick-
shire cook of a relative of mine was seen last Ascension Day, May 1, standing out of
doors, basin in hand, to catch the rain that was falling. In explanation she said that
Holy Thursday rain was holy water, and came straight from heaven. The reason that she
preserved it was that it was good for weak or sore eyes' (Cuthbert Bede in Notes and
Queries Sixth Series 1883 v"- 367).
iii. 336 n. 5. Sieve-superstitions are collected with a wealth of detail by Eckstein in
the Handwbrterbuch des deutschen Aberglaubens Berlin—Leipzig 1936 vii. 1662—1686
('Sieb'), 168C—1701 ('Siebdrehen, Sieblaufen, Siebtreiben').
iii. 341 n. 3. On the pentagram see further Col. Allotte de La Fuye' Le Pentagramme
pythagoricien, sa diffusion, son emploi dans le syllabaire cuneiforme' in Babyloniaca
1934 xiv. 1—56 figs. 1 —10.
iii. 345 n. 1. With regard to Egyptian receptacles for viscera Mr Sidney Smith
informs me (Nov. 17, 1934) (1) that limestone pots with plain lids go back to the late
Old Kingdom (Dyns. v—vi), (2) that jars with lids in the shape of the deceased's head
are typical of the Middle Kingdom and occur down to Dyn. xviii, and (3) that ' the four
children of Horus' belong to the New Kingdom from the late xviii111 Dyn. onwards.
iii. 348 the 'Canopi' of Osiris. See now F. W. Freiherr von Bissing Agyptisclie
A'ultbilder der Ptolemaier- und Ronterzeil (Der Alle Orient xxxiv. 1/2) Leipzig 1936
pp. 28—34 'Das Kultbild von Kanopos' pi. 4, 10 a and 10 b (an Osiris of Kanopos in
marble, from Egypt), pi. 4, 11 a (an Osiris of Kanopos in bronze, from Egypt, resting
on an 'Opfertafel'), pi. 5, lib (an Osiris of Kanopos, owned by the Queen of the
Netherlands), pi. 8, 18 (a Kanopos with spiral fluting, in the Vatican).
iii. 348 Nile-water. The sanctity of Nile-water is discussed by F. J. Dolger Antiki und
Christcntum Miinster in Westfalen 1936 v. 3. 153—187 ('Nilwasser und Taufwasser').
iii. 349. Theonoe was not the wife, but the unsuccessful lover, of Kanobos (n. 8).
iii. 358 n. 6. G. A. Megas in Hermes 1933 lxviii. 4151!. argues that the story of the
Danai'des was a folktale later localised at Argos. He cites (after B. Chalatianz in the
Zeitschrift des Vereins fiir Volkskundt 1909 xix. 362) an Armenian parallel 1 heard at
Etschmiatsin in 1899, which however so closely resembles the Greek myth that I should
rather assume classical influence, direct or indirect.
iii. 426 the Danai'des and the fertility-charm. C. F. A. Schaeffer in his Schweich
Lecture of Jan. 27, 1937 ('Fertility cult and cult of the dead at Ugarit. Devices for
libations in the Mycenaean tombs. The jar of the Danaids') compared the ttIBok rerpri-
ptvoi of the Danai'des with the libation-funnels at Ras Shamra. Id. ' Les fouilles de Ras
Shamra-Ugarit. Septieme campagne (printemps 1935)' in Syria 1936 xvii. 105 —148
refers to the period 'Minoen ou Ilelladic recent III (.r. xiv—xiii li.c.) several sepulchral
deposits (p. 112 f. with fig. 4) 'caracterises par la presence d'un grand entonnoir a libation
perce d'ouvertures enfoui verticalement dans la terre avec, a sa base, une accumulation
de vases. Panni eux des rhytons attestant bien le caractere votif de ces dispositifs (fig.
ii93
iii. 85 n. o (2) fig. 28. This sarcophagus, now at Zagreb, is better published by
G. M. A. Hanfmann in the Am. Joum. Arch. 1939 xliii. 229 ff. fig. 2.
iii. 165 tlie sanctity of dew. J. Roscoe The ATortlurn Bantu Cambridge 1915 p. 28:
Among the Banyoro is a clan called 'The Basila, whose principal totem is the .Milch
Cow which has been with a bull, and their second Dew upon the Grass. The members
of this clan avoid for several days drinking milk from a cow which has been with a bull,
and also refrain from walking in grass while dew rests on it.'
iii. 245 f. The epiboion, as its name implies, was a sacrifice subsequent to, or additional
to, that of a cow for Athena, and must not be viewed as a preliminary rite.
iii. 292 sea-bathing as a rain-charm. Miss M. A. Murray has kindly sent me a note
(July 17, 1938) 'about ceremonial bathing (by the whole population), on a set day in
the spring, in the sea. It is done at Gaza by Bedu and fellahin alike, men, women,
children & animals. I think it may be connected with the cult of Atargatis.' May we
not rather suppose that this is only another case of communal rain-charm?
iii. 298 the formula honx, ompax. I would venture to compare a spell to stop nose-
bleeding by a whispered mix, pax, rlpx (G. F. Abbott Macedonian Folklore Cambridge
1903 p. 233 no. 40 and p. 360 p.'. llepl p.\jT-qv owov rpe'x". Mye «'s tA pipm eKtivo 6?ro0
rp^xei, xpwjiLm eh to avrl' /x6£, 7rdf, pliri;, Kal 8e\ei irawj—an extract from a medical
treatise contained in an eighteenth-century MS. possibly written by a physician named
Constantine Rizioti).
iii. 322 n. o Zfytov vSup. Cp. the sacred and curative character of Ascension Day
rain-water. A. R. Wright—T. E. Lones British Calendar Customs (England i) London
1936 p. 141 f. cite examples from five counties, of which one will serve: 'A Warwick-
shire cook of a relative of mine was seen last Ascension Day, May 1, standing out of
doors, basin in hand, to catch the rain that was falling. In explanation she said that
Holy Thursday rain was holy water, and came straight from heaven. The reason that she
preserved it was that it was good for weak or sore eyes' (Cuthbert Bede in Notes and
Queries Sixth Series 1883 v"- 367).
iii. 336 n. 5. Sieve-superstitions are collected with a wealth of detail by Eckstein in
the Handwbrterbuch des deutschen Aberglaubens Berlin—Leipzig 1936 vii. 1662—1686
('Sieb'), 168C—1701 ('Siebdrehen, Sieblaufen, Siebtreiben').
iii. 341 n. 3. On the pentagram see further Col. Allotte de La Fuye' Le Pentagramme
pythagoricien, sa diffusion, son emploi dans le syllabaire cuneiforme' in Babyloniaca
1934 xiv. 1—56 figs. 1 —10.
iii. 345 n. 1. With regard to Egyptian receptacles for viscera Mr Sidney Smith
informs me (Nov. 17, 1934) (1) that limestone pots with plain lids go back to the late
Old Kingdom (Dyns. v—vi), (2) that jars with lids in the shape of the deceased's head
are typical of the Middle Kingdom and occur down to Dyn. xviii, and (3) that ' the four
children of Horus' belong to the New Kingdom from the late xviii111 Dyn. onwards.
iii. 348 the 'Canopi' of Osiris. See now F. W. Freiherr von Bissing Agyptisclie
A'ultbilder der Ptolemaier- und Ronterzeil (Der Alle Orient xxxiv. 1/2) Leipzig 1936
pp. 28—34 'Das Kultbild von Kanopos' pi. 4, 10 a and 10 b (an Osiris of Kanopos in
marble, from Egypt), pi. 4, 11 a (an Osiris of Kanopos in bronze, from Egypt, resting
on an 'Opfertafel'), pi. 5, lib (an Osiris of Kanopos, owned by the Queen of the
Netherlands), pi. 8, 18 (a Kanopos with spiral fluting, in the Vatican).
iii. 348 Nile-water. The sanctity of Nile-water is discussed by F. J. Dolger Antiki und
Christcntum Miinster in Westfalen 1936 v. 3. 153—187 ('Nilwasser und Taufwasser').
iii. 349. Theonoe was not the wife, but the unsuccessful lover, of Kanobos (n. 8).
iii. 358 n. 6. G. A. Megas in Hermes 1933 lxviii. 4151!. argues that the story of the
Danai'des was a folktale later localised at Argos. He cites (after B. Chalatianz in the
Zeitschrift des Vereins fiir Volkskundt 1909 xix. 362) an Armenian parallel 1 heard at
Etschmiatsin in 1899, which however so closely resembles the Greek myth that I should
rather assume classical influence, direct or indirect.
iii. 426 the Danai'des and the fertility-charm. C. F. A. Schaeffer in his Schweich
Lecture of Jan. 27, 1937 ('Fertility cult and cult of the dead at Ugarit. Devices for
libations in the Mycenaean tombs. The jar of the Danaids') compared the ttIBok rerpri-
ptvoi of the Danai'des with the libation-funnels at Ras Shamra. Id. ' Les fouilles de Ras
Shamra-Ugarit. Septieme campagne (printemps 1935)' in Syria 1936 xvii. 105 —148
refers to the period 'Minoen ou Ilelladic recent III (.r. xiv—xiii li.c.) several sepulchral
deposits (p. 112 f. with fig. 4) 'caracterises par la presence d'un grand entonnoir a libation
perce d'ouvertures enfoui verticalement dans la terre avec, a sa base, une accumulation
de vases. Panni eux des rhytons attestant bien le caractere votif de ces dispositifs (fig.