^{page 381 note 1} Mahaffy, , Greek Classical Literature, i. 124, n. 2.Google Scholar

^{page 381 note 2} Ed. 1843, p. xxix.

^{page 381 note 3} De Pyth. or. 24.

^{page 381 note 4} Clement cf Alexandria (Strom. V. viii. 45–50) affords ample proof of it in the case of Orphic and Pythagorean writers.

^{page 382 note 5} Etym. Mag. 790, 35 s.v. φερ⋯οικοσ.

^{page 382 note 6} Proclus on Hesiod, W. & D. 571.

^{page 382 note 7} The Englishman in Italy: A Pillar at Sebzevar.

^{page 382 note 8} Aeseh. P.V. 1022, Ag. 136 : Soph. fr. 766.

^{page 382 note 9} Aglaophamus, p. 847 ff.

^{page 382 note 10} Hesych. s.v.

^{page 382 note 11} Idem, s.v.

^{page 382 note 12} Idem, s.v.

^{page 382 note 13} Idem, s.v.

^{page 382 note 14} Etym. Mag. 221, 49 : Anecd. Bekk. i. 230.

^{page 382 note 15} Nicander ap. Athen. 392A.

^{page 382 note 16} Hesych. s.v.

^{page 382 note 17} Pollux, vii. 56.

^{page 382 note 18} Idem, ix. 48.

^{page 382 note 19} Hesyeh. s.v.

^{page 382 note 20} Strattis ap. Athen. 622A.

^{page 382 note 21} Kesyoh. s.v.

^{page 382 note 22} Ael. N.A. 10, 44.

^{page 382 note 23} Arist. Av. 1095, Pax 1159.

^{page 382 note 24} Photius, p. 249 : Strattis ap. Athen. 622A.

^{page 382 note 25} Ael. N.A. 7, 47.

^{page 382 note 26} Hesyeh. s.v. ταχ⋯νης.

^{page 382 note 27} Schol. on Nic. Alex. 37.

^{page 382 note 28} Sehol. on Lye. 455.

^{page 382 note 29} Lye. 260.

^{page 382 note 30} Oi. xiii. 81.

^{page 382 note 31} Hesych. s.v.

^{page 382 note 32} Frag. 110, Bgk.

^{page 382 note 33} Frag. 931.

^{page 382 note 34} Etym. Mag. 695, 50.

^{page 382 note 35} Pers. 604.

^{page 382 note 36} Frag. 397: cp. Theoe. viii. 65, , and V. 112, .

^{page 382 note 37} Schol. on Ag. 1118.

^{page 382 note 38} Theocr. i. 87, v. 100.

^{page 382 note 39} Lye. 598, 796.

^{page 382 note 40} Ap. Athen. 683E.

^{page 382 note 41} Ther. 357.

^{page 382 note 42} Anth. P. ix. 301, 1.

^{page 383 note 43} Proclus on Hesiod W. & D. 524.

^{page 383 note 44} Idem ibid. 571.

^{page 383 note 45} Frazer, , Totemism, pp. 15–16.Google Scholar

^{page 384 note 46} Journal of the Anthropological Institute, xvi. 84.Google Scholar

^{page 385 note 47} Angola and the River Congo, ii. 116.Google Scholar

^{page 386 note 48} L'Algérie Traditionclle, i. 172Google Scholar. Prof. A. A. Bevan supplies me with the following note on Arabian appellations.

The kunya is the name which Arabian parents derive from one of their children (usually the eldest son), as when a man is called Abū Mālik (father of Mālik), a woman Ummu Mālik (mother of Mālik), etc.

Among the Arabs it is considered more polite to address a man by his kunya than by his real name (‘ism’) or his nickname (‘lakab’). In the early days of Islam there were people who maintained that only persons of Arabian descent had a right to be called by a kunya, that the Mawālī (‘Clients,’ i.e. foreigners converted to Islam) did not deserve such an houonr. It is worth noticing that the same man migh bear several kunyas, and, in particular, warriors sometimes bore one kunya in battle and another in time of peace (see Goldziher, Muhammedanische Stuaien, Halle 1889—1890, Erster Theil, p. 267). Sometimes a man's kunya was derived not from a real but from a fictitious son ; thus for example the poet Abū Nuwās (who died early in the ninth century after Christ) says in describing a conversation with a Jewish tavern-keeper—

‘We said to him, What is your name? and he answered, Samuel?—but I bear the kunya Abū ‘Amr (father of ‘Amr), although no ‘Amr exists.’

A kunya may also be given to inanimate objects, e.g. a battle-field is called Ummu kastal, ‘mother of dust,’ the Red Sea is called Abū Khālid, ‘father of Khālid’ (Khālid being a common name), etc.

The following kunyas are applied to animals—

1. Abū Ayyūb (father of Job) = the camel.

2. Abu-1-ḩuṣain (father of the little fortress) = the fox.

3. Abu-l-Ḥārith = the lion.

4. Abū Ja‘da = the wolf.

5. Abū Jukhādib = a kind of locust.

6. Abū barākish (father of spots) = a kind of wild bird.

7. Ummu ‘Āmir (mother of ‘Āmir) = the hyaena.

In some of these cases the selection of the name has an obvious reason, but in others it is altogether obscure. Names like Al-ḩarith and ‘Amir were extremely common among the Arabs, and it is therefore by no means certain that in calling the lion ‘father of Al-Ḥarith’ and the hyaena ‘mother of ‘Āmir’ the Arabs were guided by the etymological meaning of the name, for in proportion to the commonness of a name its original sense ceases to be thought of.

The poet Ash-Shanfarā, of the sixth century of our era, predicting that he will be slain in battle, says to his unfriendly fellow-tribesmen :—

‘Do not bury me, for that is a thing forbidden to you, but receive the glad tidings, O mother of ‘Āmir!’ —i.e. he prefers to be devoured by the hyaena rather than to be buried by his tribe. The scholiast on this verse tells us that ‘it is the custom in hunting the hyaena to dig out her hole, she meanwhile retreating little by little, and the hunter saying, ‘Mother of ‘Āmir, she is not here, receive the glad tidings, Mother of ‘Āmir, concerning lean sheep and locusts clinging together!’ So the hunter continues to dig, repeating these words, and the hyaena retreats until she reaches the bottom of her hole, when she rushes out with fury’ (see the Ḥamasa of Abū Tammām, ed. Freytag, p. 242 of the Arabic text, p. 431 of the 1st vol. of the Latin translalation).

^{page 383 note 49} Marsden, , Hist, of Sumatra, p. 292.Google Scholar

^{page 383 note 50} Bastian, , Die Völker des östlichen Asien, v. p. 51.Google Scholar

^{page 383 note 51} en Eosenberg, Nieuwenhuisen, Het eiland Nias, p. 115.Google Scholar

^{page 383 note 52} Panjab, Notes and Queries, i. no. 122.Google Scholar

^{page 383 note 53} Native Life in Traxancore, p 320 f.

^{page 384 note 54} On the Border with Crook, p. 132.

^{page 384 note 55} De Lapponibus Commentatio, p. 502.

^{page 384 note 56} Indian Fairy Tales, p. 260.

^{page 384 note 57} Buch, Max, Die Wotjäken, p. 139.Google Scholar

^{page 384 note 58} Böcler-Kreutzwald, Der Ehsten abergläubische Gebräuche.

^{page 384 note 59} Zoological Mythology, i. 151.Google Scholar

^{page 384 note 60} Thorpe, , Northern Mythology, ii. 83.Google Scholar

^{page 384 note 61} Edmonston, A., Zetland Islands, ii. 74.Google Scholar

^{page 384 note 62} Mionnet, , Médailles Antiques, Suppl. vol. v. PI. I. p. 148.Google Scholar

^{page 384 note 63} Cp. Jean Ingelow's, ‘Come up White-foot, Come up Light-foot.’

^{page 384 note 64} Brit. Mus. Cat. of Gr. Coins; Peloponnesus, PI. XVI. 16, 24, 25 : pp. 78, 80.

^{page 384 note 65} Ibid. PI. XXXVI. 20 ; p. 198, where the design is described with a ?

^{page 385 note 66} Apollod. I. ix. 11–12.

^{page 385 note 67} Mythogr. Gr. ed. Westermann, , p. 384, 9.Google Scholar

^{page 385 note 68} Head, Hist. Num. p. 329.

^{page 385 note 69} J.H S. vi. 58, with Quarto Plate L, A.

^{page 385 note 70} Frazer, The Golden Bough, i. 326–8 ; ii. 34–7

^{page 385 note 71} Suidas s.v.