[3] I cite from Mannhardt, as the two works overlap in the particular
line of research we are following: the same instances are given in
both, buyt the honour of priority belongs to the German scholar.
[4] Op. cit. Vol. I. p. 411.
[5] See G. Calderon, 'Slavonic Elements in Greek religion,' Classical
Review, 1918, p. 79.
[6] Op. cit. p. 416.
[7] Op. cit. pp. 155 and 312.
[8] Op. cit. p. 353.
[9] Op. cit. p. 358.
[10] Op. cit. p. 358.
[11] Op. cit. p. 359. Cf. the Lausitz custom given supra, which
Mannhardt seems to have overlooked.
[12] In the poem, besides the ordinary figures of the Vegetation
Deity, his female counterpart, and the Doctor, common to all such
processions, Laubfrosch, combining the two first, and Horse.
Cf. Mannhardt, Mythol. Forsch. pp. 142-43; Mysterium und Mimus,
pp. 408 et seq.; also, pp. 443-44. Sir W. Ridgeway (op. cit. p. 156)
refers slightingly to this interpretation of a 'harmless little
hymn'--doubless the poem is harmless; until Prof. von Schroeder
pointed out its close affinity with the Fertility processions it was
also meaningless.
[13] Op. cit. Chap. 17, p. 253.
[14] Cf. Folk-Lore, Vol. XV. p. 374.
[15] Op. cit. Vol. V. The Dying God, pp. 17 et seq.
[16] See Dr Seligmann's study, The Cult of Nyakang and the Divine
Kings of the Shilluk in the Fourth Report of the Wellcome Research
Laboratories, Kkartum, 1911, Vol.
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