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BOANERGES

CAMBRIDGE UNIVERSITY PRESS

iLoitHon: FETTER LANE, E.G.

C. F. CLAY, Manager

ffiUinburflt: loo, PRINCES STREET

Berlin: A. ASHER AND CO.

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ISombag anlr Calcutta: MACMILLAN AND CO., Ltd.

^/l rights reserved

BOANERGES

BY

J^,v^^s RENDEL HARRIS

Cambridge :
at the University Press

1913

<',

(fTambritigc :

FEINTED BY JOHN CLAY, M.A.
AT THE tINIVEESITY PRESS.

CHAP.
I.
II.
III.
IV.
V.

VI.
VII.
VIII.

IX.

X.

XL

XII.
XIII.

XIV.

XV.

XVI.
XVII.
XVIII.
XIX.
XX.
XXI.

CONTENTS

Preface
Errata
Introduction

Boanerges ....
The Parentage of the Twins
The Thunder-bird .
The Red Robes of the Dioscuri
The Twin-Cult in West Africa
The Twin-Cult in South Africa
The Twin-Cult in East Africa
The Twin-Cult in Madagascar
The Twin-Cult in South America
The Twin-Cult amongst the North
Indians

American

Of Twins in Ancient Mexico .

The Twin-Heroes of North and South America

The Twin-Cult in Saghalien, Northern Japan,

and the Kurile Islands ....
Of Twins in Burma, Cambodia, and the Malay

Archipelago

The Twin-Cult in Polynesia, Melanesia, and

Australia

The Twin-Cult in Assam, etc.

The Twin-Fear in Ancient India .

The Twin-Cult in Central Asia Minor .

Why did the Twins go to Sea?

The Twins and the Origin of Navigation

The Twins in Phoenician Tradition

PAGES

vii — ix

X

xi — xxiv

1—12

13—19

20—30

31—48

49—97

98—107

108—128

129—131

132—141

142—151
152—154
155—159

160—164

165—170

171—178
179—181
182—190
191—194
195—204
205—215
216—220

VI

CONTENTS

CHAP. PAGES

XXII. The Voyage to Colchis of Jason and his

Companions 221—233

XXIII. The Ploughs and Yokes of the Heavenly Twins 234—249

XXIV. The Twin-Cult at Edessa .... 250—264
XXV. Further Traces of the Twins in Arabia and

in Palestine 265—270

XXVI. The Twin-Cult in Egypt 271—274

XXVII. The Story of Esau and Jacob interpreted . 275—280
XXVIII. Further Traces of Dioscurism on the Sea of

Galilee 281—288

XXIX. The Dioscuric Element in II Maccabees . 289—290

XXX. On the Names commonly given to Twin

Children 291—296

XXXI. On the Twins in the Lettish Folk-songs and

on the Holy Oak 297—303

XXXII. The Heavenly Twins in Graeco-Roman Tradi-

tion 304—312

XXXIII. Some Further Points of Contact between

Graeco-Roman Beliefs and Savage Life . 313 — 316

XXXIV. Some Further Remarks on Twin-Towns and

Twin-Sanctuaries 317 — 325

XXXV. The Case of King Keleos .... 326—332

XXXVI. Jason and the Symplegades .... 333—337

XXXVII. Jason and Triptolemos 338—343

XXXVIII. The Woodpecker and the Plough . . . 344—347

XXXIX. The Korybantes and the infant Zeus . . 348—353

XL. Bees and the Holy Oak 354—357

XLI. The Twins in Western Europe . . . 358—360

XLII. Dioscurism and Jasonism .... 361 — 374
XLIII. Some Further Remarks upon Graeco-Roman

Dioscurism 375 — 379

XLIV. Are the Twin-Myths one or many? . . 380—383
XLV. Twins in the Bridal-Chamber and in the Birth-
Chamber 384—388

Additional Notes 389—419

Index 420—424

PEEFACE

XN publishing the present volume, I must confess that
there are results arrived at, and other results adum-
brated, which I did not anticipate when I set to work to
arrange into something like order the mass of information
which I had collected concerning the antiquity and wide
diffusion of Twin-cults, and their influence upon religions
past and present. The investigation, however, opened up
from point to point, in a way that made it impossible for
me to limit its scope or obscure its meaning. As often as
I repeated to myself the warning to beware of the idea that
one had found a master-key in mythology, so often some
fresh door or window would open under the stress of the
particular key that I was carrying ; and it was necessary to
go on with what one had begun, when the first stages of
enquiry were so rich in results. However much one might
elect to rest and be thankful over the elucidations which
a knowledge of Twin-cults furnishes to the history of the
Ancient Roman State or of the Modern Roman Church, we
could not stop the investigation in mid-stream, and say that
it should not be carried into the history of the Ancient
Jewish State, or the Modern Christian Church. There was
a harvest of results in the myths and legends of the Book of
Genesis, which now for the first time became intelligible;
but the pathway of the enquirer led on from Genesis into the
books of the Maccabees ; and by establishing Dioscurism for
the period immediately preceding the Christian era, one was

Vm PREFACE

able to take a flying leap into the very centre of the Gospel
history. As said above, this was not what I originally ex-
pected or intended : but the motion of the enquiry could not
be arrested. If we have really found a clue for the elimina-
tion of certain Gospel miracles from the pages of history, we
must follow the clue as far as it can fairly be traced, on the
ground that what is good for the Old Testament or for
Judaism cannot necessarily be illicit for the New Testament
or for Christianity. The value of the enquiry and its
supposed results will be estimated later on by those who are
more expert than ourselves in theological learning, and in
the folk-lore which we have assumed to be a branch of
theology.

No book that I have ever written has left me with a
greater burden of indebtedness to my friends; they have
furnished me with parallels and with facts from the four
corners of the world and from the longest extension of time.
It is impossible to name them all ; here and there the reader
will find an acknowledgement made for some service or
information, or verified quotation. My own students, from
their international character (Woodbrooke being a meeting
place of the nations), have delved for me into the folk-lore of
Europe, Asia, Australia, and America : if I mention one who
has worked harder for me and brought home more spoil than
others, it will be my friend, Mr R, H. D. Willey. Dr Glover,
as in previous cases, has helped me with many wise sugges-
tions, and with the elimination of many errors, typographical
and otherwise. Mr F. G. Montagu Powell supplied me with
an actual carved image of a dead twin, which he had obtained
from his son, who is a doctor in Lagos. Dr Frazer gave me
many a hint from his vast collection of folk-lore. Mr Fritz
Krenkow helped me where I was altogether unfurnished, in
the region of early Arabic literature. My Missionary friends,

PREFACE IX

too, in many a field of foreign service, found for me one
desired link after another. From Miss Jane Harrison and
Prof. Gilbert Murray I have had some wise criticisms and
valuable confirmations. It has been difficult to acknow-
ledge all that I received : but I tender grateful thanks to
one and all, with the assurance that none of my friends is in
any way involved in any discredit attaching to conclusions
that I have drawn or suggested.

In two directions I should like to have improved the
book ; first, it has occasionally happened that a reference
could not be verified, owing to the distance at which I live
from the great libraries : second, it will be felt at many
points, that the book ought to have been illustrated ; the
expense has deterred me from an adornment of the pages
which I recognise to be almost necessary.

For the first time in my life I have made an index to my
book, for which, rough as it is, my readers will be grateful.

RENDEL HARRIS.

"woodbrooke,

Selly Oak.

1 August 1913.

H. B.

EREATA

p. 61, 1. 3, for contrast read compare.

p. 63 note, add sets after Benin.

p. 78, 1. 19, for Cessou read Ceston, and again 1. 25.

p. 213, note i, for Larkey read Larkby.

p. 241, note, for J. H. Allen read J. H. Allan.

p. 284, note ^, for Sauve read Sauv6, and corr. ref. to v. 157 fif.

p. 287, 1. 12, for Xenophon read Xanthippos.

INTEODUCTION

In the present treatise, I propose to make a more extended
study of the Cult of the Heavenly Twins than I was able to
attempt in my previous investigations into the subject. It
was inevitable that the discovery which I made of the existence
of pairs of twin saints in the Church calendars, and which
led back naturally to the place of the Heavenly Twins in the
religions of Greece and Rome, should require to be approached
from the side of anthropology rather than from that of
ecclesiastical or classical culture, as soon as it became clear
that the phenomena under examination were world wide,
and that the religious practices involved were the product of
all the ages of human history. At the same time, I do not
want to discuss the subject altogether de novo, nor have I
the expectation of writing the one book on this particular
subject. The banquet of research at which I am seated is
likely to be one of many courses : if I could fancy myself
beginning once more at the first course, I have no prospect
of sitting the feast out ah ovo usque ad mala. Indeed, I
am reasonably sure that I shall never get to the apples at
all, and on that ground might well be absolved from the
completeness which one naturally desires in the study of
a single compartment of knowledge. For these reasons,
then, I think it best to assume some of the results which I
have arrived at in previous books and articles on the subject,
and to use these results as a basis for further study, making
such changes as may be necessary in the light of clearer
knowledge, and confirming previous enquiries made in limited
areas by the parallels which are supplied by a wider know-
ledge of the world and of the history of man.

h 2

Xll INTRODUCTION

My first book on the Twin-Cult was an expansion of a

short course of lectures given in Cambridge in the year

1903. It was entitled the Dioscuri in the Christian Legends.

Starting from the observation that there was a tendency in

human nomenclature to express by similarity of sound or by

parallelism of meaning the twin relationship, it was suggested

(and this was the real point of departure in the enquiry)

Florus that Florus and Laurus in the Byzantine and other calendars

Laurus were twins. Vespasian's retort upon a courtier who had

twin- corrected him for saying plostrum instead of plaustrum by

' calling him Flaurus instead of Florus, may be used to

illustrate the pronunciation of the names.

It was then noted that amongst the Russian peasantry

\j Florus and Laurus (or as they say Frol and Laviur) are

with care regarded as the patron saints of horses, which led to the

o orses; ^^^^^ suggestion that they were the representatives of the

Great Twin-Brethren of pre-Christian times.

That they were twins was confirmed by a reference to
they were their Acts in the Synaxaria of the Greek Church, where they
were described as twin-brethren, who were of the craft of
stone-masons, the day of their celebration being the 18th of
August.

This might have been confirmed by calendars of the
Syrian Church ; for example, in the Paris Syriac MS. 142,
they are commemorated as follows :

18th of Ab. Commemoration of the holy martyrs,
the twin-brethren Laurus and Florus.

Ah was, of course, the substitute for August, when the
festival was taken over, and it is to be observed that it was
as twins that they were in the first instance commemorated
in Syria.

The next fact betrayed by the Church calendars, was
that the 18th of August was the day on which the Greek
Church honours St Helena, the mother of Constantine, which
immediately suggested that the Cult of the Twins was
accompanied by a cult of their sister ; Castor and Pollux, as
Florus and Laurus, being ecclesiastically attached to their

stone-
masons.

INTRODUCTION XIU

sister Helen, who has now become the Dowager Empress of Cult of
T» , . Helen,

iiyzantium.

The next step was to show why the Byzantine hagiolo-
gists describe the twins as stone-masons, rather than as horse
riders or horse-rearers, as in Homer and elsewhere ; or since
the Russian connection between the Twins and horses was
probably primitive, we had to ask the question whether the
Heavenly Twins were builders in stone as well as tamers of Heavenly
horses. The latter was well known, not only from Homeric builders,
references to horse-taming Castor, but also from the parallel
cults in ancient Greece and in India (where the Twins are
actually known as Agvinau or the Dual Horsemen). The
other part of the identification was made for Castor and
Pollux, from Greek traditions of cities that they had built,
and of cities that they had destroyed : in particular it was
shown that the title Aairepcrai,, which had been given to
them in ancient times, and was commonly interpreted by the
scholiasts as the Destroyers of the City Las, was a misunder-
standing of an original Stone-Workers. And a comparison
with kindred myths, such as that of the Theban twins,
Zethus and Amphion, confirmed the belief that the twins
were builders of cities, and patrons and inventors of architec-
ture. By this time, the questions of the origin, meaning,
and diffusion of the Twin-Cult were moved into a wider
field. The Greek parallels showed that the worship of the
Great Twin- Brethren was not confined to Sparta, nor to
Dorian colonies. The Indian parallels suggested that the
myth might go back to the origins of the Aryan race. The
Twins were found in Persia as well as in India, and, if we
examined the Vedic hymns, we could deduce such a variety
of useful offices discharged by the twins, as to make it certain
that a cult, which we find so highly differentiated, must be
of extreme antiquity.

It was then shown that a cult of the same kind had Twin-
been described by Tacitus, as prevailing among the Naharvali g^^^^a, the
in Eastern Europe (perhaps in Lithuania), and that the Naharvali.
existing folk-songs of the Lettish people describe certain
Sons of God who ride upon horses, and who are identified.

XIV INTRODUCTION

from certain points of view, with the Morning Star, and the
Evening Star. This discovery was important, not only for
its confirmation of the observation of Tacitus, who said that
the young men named Alois amongst the Lithuanians were
honoured as Castor and Pollux amongst the Romans, but
also because it suggested that there was an earlier stage of
stellar identification which preceded that of the well-known
stars in the constellation Gemini. It was clear that at one
time the Aryan race did not know that the Morning Star
was the same as the Evening Star ; and because they were
alike, they were treated as twins, rather than as the same
star. Moreover, they never appeared in the East and West
on the same night, but, as it was said, when one was up, the
other was down, and conversely, which led at once to the
beautiful story of the divided immortality of Castor and
Pollux in the Greek mythology. This strange belief in the
duality of the planet Venus was illustrated subsequently on
a journey across Asia Minor, when I could not find anyone
who was aware that the Morning Star was the same as the
Evening Star. The Greeks themselves seem to have arrived
at this knowledge quite late.
Twins half We are now able to detect the earlier belief which lay

A 1 •/

half im- behind the Greek legend of the divided immortality of
mortal. Castor and Pollux, and to suspect that in each case of a pair
of Great Twin Brethren, one of the pair was mortal and
the other was immortal ; this was due, not to a study of
the stars, but to the dual paternity, which had affected the
mother of twins, one parent being an immortal god, and
the other a mortal man. This observation turned out to be
very important ; it was not suspected at the time, as proved
afterwards to be the case, that the belief in question was not
confined to the Aryan race, but that, in some form or other,
the dual paternity theory could be illustrated fi-om the most
uncivilized and savage races that exist upon the planet ; so
that we need not have begun <|ur enquiry with ancient
histories or with classical writers ; we might have begun it
with the modern missionary and traveller engaged in work
for and observations of the rudest peoples. This point was

INTRODUCTION XV

to come out more clearly at a later stage. It is interesting
to note that in these investigations the Zodiac had already-
been left far behind; whatever may be the reason for
including the Heavenly Twins in the Zodiac, or in an early
calendar of months, we were not dealing with Babylonian
myth-making, but with something much earlier. In the
history of the Twins, the elevation to a Zodiacal peerage is
almost the last honour that is conferred upon them.

The next step in the enquiry was to collect from the Twins in
Vedic literature the varied functions discharged by the
Twin-Brethren, some of which could be paralleled at once
from Western twin-cults. The principal of these functions
were:

(1) To save from darkness :

(2) To restore youth and remove senility :

(3) To protect in battle :

(4) To act as physicians (especially as miracle-workers,
in healing the blind, the lame, etc.):

(5) To be the patrons of the bride -chamber, and bless
newly married people :

(6) To promote fertility in men, as well as in animal
life and in plant life (as by the invention of the plough and
the bestowal of the rain and dew) :

(7) To protect travellers by land and sea, under which
latter head their fame became great in the Mediterranean,
where, indeed, it subsists even to the present day.

It has already been intimated that a cult so highly
evolved has antiquity written large upon it : it must go back
to the earliest pages of human history. A superficial
objection has been, however, made to some of the character-
istics here recognised as denoting the Twin-Horsemen, on the
ground that the functions assigned to them really belong to
other gods, as, for instance, rain-making to Indra, and military
prowess to other gods; so that we ought not to emphasise
their functions so strongly on the ground of occasional Vedic
references, and it is even said that, in any case, more proof

XVI INTRODUCTION

is required that the Vedic Horsemen are the Dioscuri. The
objection may be noted ; it will answer itself as the enquiry
proceeds: when it has been shown that similar beliefs can
be traced all over the rest of the world, we shall not be able
to insulate India, or even Palestine. It may, however, be
remarked in passing, that the variety of functions assigned
to the Great Twins is just as marked in the West as in the
East : though their place in the pantheon of Olympus is
barely recognised, they share functions with almost every
Twins Olympic god : but it is not they who are encroaching upon
than^^ the Olympians: every one knows, by this time, that, with
Olympic some exceptions, it is the Olympians who are modern: the
overlapping in function between them and the Twins arises
from the fact that the religious stratum which appears in
the Olympic religion is superposed upon earlier strata, which
it does not wholly cover: and when the antiquity of the
Twin-Cult is demonstrated, there is no difficulty in their
exercising powers of divination with Athena, or going
hunting after the fashion of Artemis. With Zeus they share
antiquity as well as function, and the latter because they are
Dioscuri, Zeus hoys.

To return to the investigation in Dioscuri and the
Christian legends. The attempt to classify the functions
which the Dioscuri exercised both in the East and the
West, led to a startling result in another quarter of the
Christian world. It is well known that legend had been
busy with St Thomas and with his place in the propagation
of Christianity in the East, say from Edessa to India. These
legends occur in an early Syriac document, called by the
Dioscuri name of the Acts of Thomas, which gives the story of St
^Tlwmas'^ Thomas' apostolate in native Syriac, showing no signs of a
translation. It is well known that the name Thomas means
nothing more or less than Twin; and when we read the
account of his mission, we find him discharging Dioscuric
functions all along the line. He can build palaces and
temples and tombs; he can make ploughs and yokes, and
masts for ships; he can tame animals for driving, and he
can act as the patron of a wedding ; to say nothing of other

INTRODUCTION XVll

powers and interests not so obviously Dioscuric. In all these
functions he has with him as his immortal companion and
counterpart, similar in every respect to himself, the Lord
Jesus; and although the scribes of the Acts have tried to
obliterate the startling statement, he is, over and over again,
recognised as being the Twin of the Messiah. Attempts on
the part of the scribes to substitute a slightly different
word, to read Abyss of the Messiah, or Ocean-flood of the
Messiah (Tehoma for Tauma), only serve by their unintelligi-
bility to bring more strongly into relief the fact that in the
earliest days of the Syrian Church at Edessa, Jesus and
Thomas were regarded as Twin-Brethren. They were, in
consequence, the Dioscures of the City: and there was raised
the interesting question whether we could find the original
Dioscures, whom they might be assumed to have displaced,
in the same way as Castor and Pollux were displaced in the
West by Floras and Laurus and other pairs of saints. It
was well known that the chief religion at Edessa was Solar, Twins at
in which the Sun was honoured along with two assessors, ^^^^'
named Monim and Aziz. The names appear to be Semitic,
but there can be little doubt that they correspond to the
Twin-Brethren of the Aryan religions : in particular, their
close relation to the Sun-god, shows them to be parallel to
the two torch bearers of the Mithraic monuments, one of
whom stands with a torch raised, and the other with his
torch depressed, and who are known by the names of Cautes
and Cautopates. As, however, in spite of the similarity of
these names, which suggests twinship, nothing was known as
to the meaning of the names, nor as to the functions which
they discharged, we could not take the final step of identifying
Monim and Aziz with Cautes and Cautopates. The Mithraic
or Persian figures remained over for further investigation.
It was, however, fairly established that the Edessan religion
had Dioscuric features. It is inconceivable that there should
be so many twin-traits in the Acts of Thomas unless the
writer had been using Jesus and Thomas to replace some
other pair of Great Brethren.

In this connection we tried to establish the existence of

XVlll INTRODUCTION

Twin the Dioscuric stars on the coinage of Edessa, and to show
Edessa. ^^^^ *he two great pillars, which still rise above the city from
the ramparts of its citadel, were votive pillars in honour of
the Twins, and it was suggested that the Syriac inscription
on one of the pillars could be read in that sense. Under
both these heads there was something wanting to the
argument ; the numismatic evidence was susceptible of other
interpretations and the decipherment of the inscription on
the pillar was challenged by Prof. Burkitt on an important
point. So that, here again, caution and repeated investigation
were necessary. The main points as to the existence of
Dioscuric worship at Edessa are quite clearly made out.
The Twins were there from old time, and they were replaced
by Jesus and Thomas. That was the chief result of the
enquiry, and, it need hardly be said, it raised at once the
question whether the Twins had been similarly displaced
elsewhere, and whether Jesus and Thomas were really Twins,
or whether they were only treated as such by the hagiologist,
for the sake of the good results that would follow in the
depaganisation of Edessa.

Collaterally, again, the question was raised as to the
place of the Twin-Cult in the Semitic religion. Edessa, itself,
was in ancient times a meeting point of religions : it is so,
almost as decidedly, to-day. We must not, however, assume
Semitic ancestry for the Twins because they are called
Monim and Aziz: these might be only names given by the
Edessan Arabs to the Aryan or Parthian Twins. The
question as to the existence of Twins in Semitic religion has
to be investigated on its own merits, as, for instance, in
Phoenicia (though we are not quite sure that Phoenicia is
originally Semitic) and in Palestine and Arabia. On these
points also further enquiry was to be desired.

In the volume which followed, named the Cult of the
Heavenly Twins (published in 1906), the enquiry was re-
sumed : and this time, instead of beginning with the pairs of
twin-saints under ecclesiastical disguise in the Calendar, I
began at the opposite end of the evolution of the cult, with
a study of the Taboo of Twins, which prevails to this day

INTRODUCTION XIX

among savage tribes, and constitutes their greatest Fear or
Supreme Reverence, and so furnishes the basis from which
the evolution of Natural Religion must inevitably proceed.
It was shown, in the first instance, that the Taboo in
question, which can be traced through almost all elementary Twin-
races, involved in its earliest stage the destruction of the ^mongele-
mother of the twins, the twins themselves, and of the house mentary
and the chattels which might conceivably have been infected
by the Taboo. From this simple solution of the problem
raised by the great Fear for the Savage, we passed on to
consider those subsequent stages of reflection in which reason
was sought for the phenomenon, and for the best way of
dealing with it, and measures of mitigation were proposed
for the severity with which the unfortunate causes of the
Taboo were treated. It became more and more clear that
this initial application of reason, which started from the
observation that the mother had either done or suffered
something dreadful, resulted in the hypothesis of a double
paternity, of the kind which is common in Greek and Roman
mythology ; only the second father was not yet become an
Olympian : he was, perhaps, only a spirit, or the externalised
soul of some person or thing, or an animal — by preference
a bird. It was natural that the hypothesis of dual parentage
should lead to some difference in the treatment of the
children ; if only one was abnormal, a very elementary
instinct of justice would suggest that only one should be
killed. From this point the progress of humane feeling was
seen in the further development of lenity in the substitution
of exile for death, or its equivalent, exposure. The mother
and children are now isolated, and the result of their
isolation is to make their retreat in wood or in island, into
a sanctuary : thus, from the taboo on twins, there arose the
sanctuary rights of Twin-towns. It was suggested that
these Twin-towns, which still exist in their earliest simplicity Formation
in parts of Africa, were at one time very common in Europe, to^ng,
and that Rome itself was such a sanctuary. An important
discovery was then made, that the Taboo on Twins is not
always interpreted as Evil, but that there are tribes to-day

XX INTRODUCTION

which regard Twins as a blessing, though they show, by their,
purifications of the persons involved, and of the community
in which they appear, that the second interpretation either
leans upon the first, which it has corrected, or, which is
perhaps the more accurate way of stating the case, that the
primitive Fear, aroused by the uncommon or abnormal
event, has been explained in two opposite senses. It is
curious that, to this day, tribes which are locally almost
contiguous, will take opposite views of the perplexing phe-
nomenon. Those which think twins a blessing appear to do
so, because they find them serviceable; they, with their
mother, stand for abnormal fertility, which is thought of as
contagious; and they are credited with control of the
influences which make for fertility, which gives them at once
a place of authority, because of their usefulness, in the tribes
where they are born. The next important step was the
discovery that there were tribes in S.E. Africa, which had
Twins referred the parentage of both the twins to the Sky (or
of the Sky. Perhaps to its equivalent, the Thunder) and that the Twins
had obtained, through this parentage, the title of Sky-
children, or Thunder-children. We are now at a stage in
the evolution of the cult which must have been very nearly
that of the ancestors of the Greeks, when they gave to their
idealised Twin-Brethren, the title of Dioscuri, or Zeus' boys.
From this point, the investigation proceeds with comparative
ease, the more savage interpretations of twinship being now
left behind, except for stray survivals of ancient customs;
and an increasing sense is developed of the greatness, and
goodness, and usefulness of the Twins, as being, either
wholly or in part, the descendants and representatives of
the Sky-god.
Various It was now possible to explain why the Twins had such

of twins. ^ prominent place in agriculture, and amongst the tribal
rain-makers. Successive inventions could be directly traced
to them, and they became the patrons of sexual acts and the
restorers of lapsed sexual functions. They acquired mantic
gifts, and became prophets and healers; they used their
relation to the all-seeing Heaven to determine whether men

INTRODUCTION XXI

spoke truly, and became the patrons of trust, and of commerce
which reposes on trust, and the punishers of perjury. In
cases where the twins were not, both of them, credited to
celestial parentage, it was natural that steps should be taken
to define, if possible, the Immortal one of the pair, and to
distinguish him from his less favoured brother. Traces were
found of favourite forms of differentiation, such as Red and
White, Rough and Smooth, Strong and Weak, Mechanic or
Artist, or by the discrimination of names expressing either
the priority of one twin over the other, or their special
characteristics. The naming of twins was evidently a subject
deserving further and closer attention. The use of assonant
names was especially noticed.

The rest of the book was chiefly devoted to the expansion
and verification of the former thesis that the ecclesiastical
calendar was full of cases of disguised twins, who were, Twins
presumably, transferred to the service of the Church from calendar.
the Dioscuric cults which prevailed all over Europe before
the introduction of Christianity. The most interesting cases
were those of Cosmas and Damian, Protasius and Gervasius,
the Tergemini at Langres (Speusippus and his brethren),
Nearchus and Polyeuctes. A further enquiry was made into
the case of Judas Thomas; and some explanations were given
of the symbols proper to represent the Dioscuri in Sparta
and elsewhere.

It will be seen that the investigations, which we have
thus briefly summarised, had thrown a great light upon the
history of that branch of human culture, which we now call
Dioscurism. Much still remained to be cleared up, both
with regard to the savage origins, and with regard to the
ecclesiastical disguises of the cult : special investigation was
also necessary in explanation of certain functions discharged
by the Heavenly Twins, which did not seem to have any
connection with savage life, or with savage explanations of
life. To take a single case of one of the most widespread
Dioscuric functions, the protection of sailors in the Mediter-
ranean and elsewhere, it was by no means obvious how such

XXll

INTRODUCTION

Twins
protect
sailors.

Twins as
Eiver-

Saints.

a function should have fallen to the lot either of twins, or
the descendants of twins. The same thing appears in the
functions of chariot-driving and horse - training : we may
easily prove these functions to exist over wide areas ; but we
cannot easily prove that they were implicit in the archaic
cult. These and similar enquiries remain over, to be dis-
cussed more carefully as we know our Twins better, and as
we cease to be satisfied with merely recording the facts,
without giving a reason for the facts.

In order to solve the question as to why the Heavenly
Twins became the special patrons of sailors, and are so, to
some extent, even to the present day, it did not seem to me
to be adequate to label the Twins as Universal Saviours, and
then deduce from that title one of their most striking
functions ; nor did it seem sufficient to say that the respect
paid by sailors to the Twins was due to the control which
the Twins exercised over the weather by their affiliation
with the Sky-god ; for we found them exercising their art
over inland waters and streams, as well as over open seas,
and iur those cases the control of the weather seemed hardly
an adequate motive. Accordingly I proceeded to make
a further study of the Dioscuri as Sea-Saints, and discovered
that there were not a few cases in which it could be proved
that the Twins had definitely come down-stream, and had
been honoured on rivers before ever they came to be
revered at sea : an interesting case was that of Romulus
and Remus, who are still worshipped on the Riviera as
San Romolo and San Remo, and under other disguises can
easily be recognised on the Atlantic sea-board and else-
where.

These results were presented to the Oxford Congress for
the History of Religions in 1908, and were published in the
Contemporary Review in January of the following year.
Many new illustrations were given, not only of the general
thesis that the Dioscuri were River-Saints before they were
Sea-Saints, but also of their care of navigation in dangerous
shallows and straits, and of their patronage of harbours and
of lighthouses.

INTRODUCTION XXllI

Some of these points may be re-stated in the following
pages : but at present it is to be noticed that in taking the
Dioscuri up-stream and inland, we had definitely abandoned
the idea that the reason of their nautical activity lay in their
care of the weather. We shall, therefore, be obliged to seek
for another solution, and we shall find it before very long.
We are to go up the stream of time, as well as to ascend the
great rivers : we must go back to the time before man had
donned the ' robur et aes triplex,' which, Horace says, must
have been the equipment of the first navigator; we must
proceed as if the sea did not exist, and search for simpler
experiments than those which made Horace wonder : and as
the stream of time is ascended by us, the Twins are to
ascend with us, and help us to the explanation of their
various functions. It does not, at first sight, seem likely
that the art of navigation can be proved to be a Dioscuric
art from its first inception, but this is the direction in which
the ship's head (the ship itself being now much diminished)
appears to be pointing.

Now let us make the briefest possible summary of the
results already arrived at, so that in the following pages we
may see how to confirm them and how to extend them,
where to limit the area or the time to which they are to
be referred, and where to extend and make universal the
facts which have come to our knowledge. The following
summary, necessarily incomplete, will assist our further
investigations.

The appearance of Twins is regarded by primitive man
with aversion : they are a great Fear, a Taboo. The mother
of such twins, and the twins themselves, must b'e killed :
the settlement must be purified from the Taboo. She, the
mother, is either a criminal or a victim ; she has had con-
nection with a spirit, or the numen residing animistically in
some object ; perhaps it was a bird, perhaps it was the
thunder, or the lightning, or the sky.

Alleviations are proposed ; spare one child (but which ?),
spare the mother. Exile the mother and kill the children :
exile the mother and the children, to an island or a village

XXIV INTRODUCTION

of their own : make a twin-island, or twin-sanctuary, or
twin-village, or place of refuge.

Or perhaps they are not bad at all; then do not kill
them : use purificatory rites and revere them ; perhaps they
are the children, one of them at least, of the Sky, or the
Thunder. Then they can help with rain-making, and their
mother, by contact, can fertilise fields and plants and crops.
Primitive agriculture is of the woman ; how much more is it
of the woman who has borne twins ! Perhaps they will show
us how to make digging-sticks and ploughs. As they are
fertile they will help women who are going to have offspring,
and men and women who are past having any. If their father
is the Sky the boys will get rain from him ; and he will help
them to find stolen property (for he sees and knows every-
thing), and to know if men speak truly : and they will help
trading (for the merchants can deposit their goods securely in
the neighbourhood of their sanctuaries), and they will punish
lying. As they know what their father knows, they will
tell us in dreams things that we ought to know, and the
medicines that we ought to apply to our diseases ; and we
will make images of them by which we may keep them in
remembrance, and make our salutations before them.

This is a brief summary of the facts already collected
about Twins.

CHAPTER I

BOANERGES

As is well known, the title which we place at the head of
this chapter is the name which is given in the Gospel of
Mark to James and John, the two sons of Zebedee, and which
is explained by the Evangelist as meaning ' Sons of Thunder.' Sons of
Neither of the two other Synoptic writers, Matthew and
Luke, transfers this statement of Mark to his pages. It
may, perhaps, be inferred that they found the explanation
unintelligible or objectionable. The only other ancient
Christian writing in which it occurs is in Justin Martyr's
Dialogue with Trypho, where Justin professes to be giving
information from the Memoirs of the Apostles, and was,
therefore, either working directly from the Petrine tra-
dition in Mark, or from some collateral tradition^: in either
case, the antiquity of the statement is confirmed ; and the
probability that Justin's source is Mark will be increased
when we observe that they appear to share in a peculiar and
perhaps corrupt form of spelling for the name.

The difficulties attaching to the Marcan statement relate,
first, to the form of the spelling ; second, to the meaning of
its equivalent translation.

As there seemed to be no Hebrew word exactly answering
to the termination -reges or -erges, those of the early Fathers
who were scholars could do little with the linguistic problem,
and it was reserved for Jerome to suggest that, as the word

^ Justin, Dial. 106. 'He clianged the name of one of the Apostles and
called him Peter : and in his (Peter's) memoirs it is also recorded to have
happened, that he changed the name of the sons of Zebedee to Sons of
Thunder (Boanerges).'

H. B. 1

2 BOANERGES [CH.

for Thunder in Hebrew is re'em, where the middle letter
(Ayin) is often transliterated in Greek by g, an error had
been made in the final consonant of a Semitic word : Boane-
would, then, be an attempt to transliterate, from some dialect
or other, the word for * Sons of,' which we commonly write
B'ne.

It is possible that Jerome's is the right solution. It may,
however, be suggested, that there is a closely related root in
the Arabic language, which may furnish us the necessary
explanation ; the word ragasa (u*»-j) means to ' roar aloud,'
'to thunder 1.' Perhaps, then, this is the root that we are in
search of.

Turn, now, to the explanation which Mark gives of the
matter. He tells us to equate the transliterated Semitic
word with ' Sons of Thunder ' ; and we shall see that no
room is left for reasonable doubt as to what was meant
by the peculiar appellation given to the two young men.

None of the Fathers, however, seems to have had any
suspicion as to the true meaning; and the modern com-
mentators are as much at sea as their patristic antecedents.
The common method of interpretation is to compare the
forceful actions and utterances of James and John with the
Origen on thunder. Thus, in the recently discovered scholia of Origen
oanerges. ^^ ^j^^ Apocalypse, when Origen comes to discuss the seven
thunders in c. 10, v. 3, and the proposal to incorporate the
voices of these seven thunders in the Apocalypse, he
remarks parenthetically that ' if you enquire into the case
of the Sons of Thunder, James and John, whom Jesus
called Boanerges, that is. Sons of Thunder, you will find
them very properly called Sons of Thunder on account of
the loud voice of their ideas and doctrines ^'

The same line is taken among the moderns by Dr Swete,
who tells us» that ' in the case of James, nothing remains to

1 The same word occurs in Hebrew (? Aramaic) in the second Psalm,
• Wherefore do the heathen rage ? ' as our translators imitatively rendered the
word. Cf. the Latin, Quare/remwerujit gentes?
' " Texte u. Untersuch. xxxvin. 3, p. 40.

^ Comm. on Mark, iii. 17. ■ >

l] BOANERGES S

justify the title beyond the fact of his early martyrdom,
probably due to the force of his denunciations (Acts xii. 2) :
John's vorjTT) fipovrrj (Orig. Philoc. XV. 18) is heard in
Gospel, Epistles, and Apocaljrpse.'

It is not necessary to examine into any further ex-
planations, either ancient or modem, of the perplexing
Boanerges, since it is clear that ' Sons of Thunder ' is quite
intelligible from the standpoint of folk-lore, and means that
the persons so named were either actually twins or so twin-
like in appearance or action, that they might appropriately
be spoken of as 'the twins.' As the results which will
follow this identification are of the highest importance, it
will be well to set down some of the confirmations of the
correctness of the interpretation. Can we find ' sons of
thunder ' elsewhere, either exactly so named or in equivalent
language ? Can we find either ' sons of the sky,' or ' sons
of lightning,' as parallels to the Boanerges ? And if they
are found, is there any evidence which suggests that the
idea that twins were children of the thunder was as much
at home in Palestine as in the outside world ? The first
and most obvious remark to be made is that the expression
is qvum proadme the equivalent of the title by which the
Spartan Twins were known ; for ' Dioscuri ' is literally
' Zeus' boys,' and while it is common to explain Zeus Twins
etymologically as the equivalent of the bright sky (Dyaus), -g^l
everyone knows that the actual Zeus is just as much the
Thunder as he is the Bright Sky ; in Graeco-Roman circles
he is, in fact, the thunder-god rather than the sky-god ; and,
as might be expected, when we move into regions further .
north it is the Thunder-god whom we meet in the person
of Thor, and not the bright sky at all. The fact is that
the original notion of ' sky * involved the idea of ' thunder ' ;
and just as in the African tribes of to-day, one word did
duty for both.

We shall see, by-and-by, when we examine into the cult
of the Heavenly Twins more closely, that in almost every case
in which the Twins are represented, in art, in worship, by an
attached priesthood, or by appropriate sacrifices, one colour

1—2

4 BOANERGES [CH»

dominates the representations, the red colour of the lightning.
There is not the slightest objection to the equation of the
Greek Dioscuri with the Children of the Thunder.

To take the matter a. step further: it has been shown
that amongst the Baronga tribes in Portuguese East Africa,
it is the custom to attach to twins, when born, the collective
Bana-ba- name of ' Bana-ba-Tilo,' or ' children of Tilo,' where the
word ' Tilo ' is used for ' sky ' in the general sense, including
the thunder and lightning, and possibly the rain. And it
was evident, as soon as attention was drawn to it, that we
had here in an African tribe the very same nomenclature
of twins which we find for the special ideal twins. Castor and
Pollux, amongst the Greeks. It is curious that Dr Frazer,
who had studied the account of the Baronga customs given
by M. Junod, the Swiss missionary, did not notice the
equivalence between Bana-ba-Tilo and Dioscuri, until I
pointed it out to him ; and he promptly retorted upon my
own lack of vision by remarking that in that case we had the
explanation of the perplexing Boanerges in the New Testa-
ment. We had between us arrived at the equivalence :
Boanerges = Dioscuri = Bana-ba-Tilo !

We shall have to refer to the Baronga tribes again for other
features of the twin-cult: at the present point, all that is
necessary is to show how widespread is the idea that twins
are to be assigned, either wholly or in part, to the parentage
of the thunder\

Now let us return to Palestine. If we take the Survey
Twins in map of the Palestine Exploration Society, we shall find a
Palestine. yjUage not far from Jaffa, marked by the name of Ibn Ahraq
or Ihraq. It is four or five miles from Jaffa, and a little to
the north of the road that leads from Jaffa to Jerusalem.
The name means ' Son of Lightnings,' and suggests at once
a classification with the 'Sons of Thunder' that we are
discussing : only, in that case, we should expect a dual or
a plural in the Arabic. Now let us look at the book of

1 M. Junod's work, Les Ba-ronga, 6tude ethnographique sur les indigenes-
de la Baie de Delagoa, was published at Neuch&tel in 1898 in vol. 10 of
Bulletin de la Soci6t€ Neuchateloise de Geographic.

l] BOANERGES 3

Joshua xix. 45, where we shall find a series of place-names
in the tribe of Dan and amongst them Jehud and Bne-
Baraq and Oath-Rimmon. Here we have the name in its
original form, with the desired plural, while the worship
of the thunder is further attested by the presence in the
neighbourhood of a place which is compounded with that
of the Thunder-god (Rimmon). We need not, therefore,
hesitate to say that there was an ancient town in Palestine,
not far from Jaffa, which was named after the Heavenly
Twins. Further confirmation will be found in the great
inscription of Sennacherib, which mentions a town Bana-ai-
bar-qa in connection with Joppa and Beth-dagon. We are
sure, then, that such a town as was named Sons of Lightning
existed from the earliest times in Western Palestine.

We have now to investigate further the meaning of this
peculiar appellation: and it seems as if it could be only
one of three things : either (a) it is a settlement of people
coming from elsewhere, and bringing with them the name
of their protector-gods, much as the Greeks gave the name
of Tyndaris to a settlement in Sicily, in honour of the
Tyndaridae, or Sons of Tyndareus (Castor and Pollux) ; or

(b) it is a place-name of the same category as a number of
Dioscuric shrines, where sailors made appeal and presented
votive offerings, the position of such sanctuaries being
determined by dangerous rocks, shallows, and straits ; or

(c) it is a primitive sanctuary of the Twins, and a twin-
town, similar to those which are being formed by exiled
twin-mothers and their children in West Africa at the
present day.

Of these explanations the second is the most probable,
for, as is well known, the shore at Jaffa has outside it a
dangerous reef of rocks which was certain to require a
special oversight on the part of those who have the care
of sailors. Perhaps the actual position of the modern
village Ibn Ibraq is moved somewhat from its original site.
We should have expected the Dioscureion to be on high
ground, especially if it served as lighthouse and look-out
station as well as shrine. Here, then, we have, and again

6 BOANERGES [CH,

on Palestinian soil, a decided memory of Twin-cult. It
may, perhaps, be urged that the village belongs to the
Philistines and their cult, and in the same way that the
Boanerges of Galilee are Aryan and not Semitic. That
may be so, but our first business is to find them ; if we want
to get them out of the Holy Land again, that will come later,
and will require special proof, which will perhaps not be forth-
coming. Wherever these commemorated twins come from,
they are to be studied along with the similar phenomena
that are being recorded and observed all over the world.
There must be no preliminary exclusion of the Holy Land.
Twins in For instance, it is well known that Cyrene and the

Cyrene. Cyrenaica are under the protection of the Dorian twins, and
that the Cyrenians regarded themselves, when they posed as
Greek, as being a Dorian colony. Hence they put on their
coins stars, horses and the silphium plant, which are the
sacred symbols of the Dioscuri ^ But it must be noted that
they had other than Spartan reasons for the cult of the Twins,
for just off their coast lay the Great Syrtis, one of the chief
perils to ancient navigation, which we remember to have
been dreaded when the tempestuous wind Euraquilo swept
St Paul's ship across the Mediterranean from Crete to
Africa. Amongst the famous cities of the Pentapolis we
find the name of Barca, which again reminds us by its
name and by its coins, that the city was named after the
Children of the Lightning. And this name is Semitic and
not Dorian Greek; so that we hesitate to ascribe the cult
of the Twins in the Cyrenaica only to Dorian (Spartan)
colonizers 2. It is much more likely to be Phoenician first

^ e.g. Hunter Collection, no. 36 (Cyrene): a coin showing silphium plant
between two stars etc.

2 The recognition of Cyrene as a cult centre for twin-worship has a
literary as well as a numismatic interest. When the author of the second book of
Maccabees epitomized the five books of Jason of Cyrene, his first section was
concerned with the attempt of Heliodorus to rob the temple at Jerusalem,
and his repulse by certain young men, who have been recognised as the
Dioscuri, slightly disguised as angels. But in that case, Jason must have
given the first place to this incident, and this is natural enough, for he was
writing in Cyrene and for Cyrenian readers, who would understand perfectly
the kind of interposition which he was recording, and be predisposed to
accept his interpretation.

ij 'i BOANERGES f

and Dorian after. In the same way the Twins of Bn6
Barqa may be Palestinian first and Philistian or Phoeniciaij
afterwards. A somewhat similar case, of the carrying of
the Twins by colonization, will be found in the Spanish
city Barcelona, whose ancient name Barkinon shows that
it was a Punic settlement. It is not inconceivable, there-
fore, that in the neighbourhood of Jaffa, Phoenician
navigators or settlers should have established a shrine or
a sanctuary or a settlement, named after the Twins, and
we shall see later an abundant evidence of the Twin Cult
in Phoenicia itself If, on the other hand, it should be
urged that the colony (if it was a colony) was Philistian, and
came originally from Crete, we shall be equally able to
establish Twin-worship for the early civilization of that
famous island. And, in brief, whoever may have been the
people that were responsible for the settlement and naming
of Bne Barqa, the name itself can only stand for the
Heavenly Twins, considered as the Sons of the Lightning.
We have, then, the companion term of the highest antiquity
for the Boanerges of the New Testament. Nor does there
seem any reasonable doubt as to the accuracy of our
interpretation.

At this point, however, it becomes necessary to stop
and consider more closely the forms under which thunder
and lightning were regarded by primitive mankind, and
the characteristics which they attributed to them. One
caution may be expressed before we turn to this investi-
gation. It has been suspected thg,t in attributing twins
to the parentage of the Thunder, whether one or both of
them be so honoured, that we are on a plane of human
evolution, where the facts of racial propagation are not
regarded as established in final form, and according to an
unvarying law. Parentage, for the primitive man, can come
from anywhere : from natural forces, and unusual objects
and events. The wind was credited with the fecundation
of mares; the Egyptian bull Apis was conceived from a
lightning flash, if we may believe Herodotus. Amongst
the North American Indians, we find parentage imagined

B BOANERGES [Cfl.

in the most diverse forms. And it seems certain, therefore,

that there may be cases where single births are credited

to the Thunder and the Lightning, as well as dual births.

We must not dogmatically affirm that every Son of Thunder

is necessarily a twin.

Thunder- To take a single example: the Aramaean people in

ancient ^.E. Syria worshipped, amongst other objects of devotion,

Damascus, ^jjg gQ^ Hadad, who is the equivalent of the Babylonian

god Adad, the god of thunder. It seems, moreover, that a

number of the Syrian kings of Damascus took the title of

Bar-hadad. We should clearly be wrong in assuming that

Bar-hadad was a twin : for we can make out a sequence of

kings of Syria as follows :

Tab-Rimmon.

Bar- Hadad = Heb. Ben-hadad.

Hadad-idri = Heb. Hadad-ezer.

Bar- Hadad = Heb. Ben-hadad.

Hazael.

Four out of these five are affiliated to the Thunder-god, either
in the Assyrian form Ramman, or in the Babylonian (?Am-
orite) form Adad or Hadad. Now the succession of the
names shows that the reference to the Thunder-god must be
a matter of dignity, not an indication of twin-ship. It will
be otherwise with private persons who do not stand in the
same close relationship to the gods as their kings. Such
persons may, and constantly do, have theophoric names ; but
the term Son of Thunder is more than an ordinary theophoric
name, implying the gift or grace of a god in the birth of a
child. The probability is, therefore, that when such a name
was borne by a private individual, the name connoted twin-
ship. To take a curious illustration, we find in the chronicle
of Joshua the Stylite^ that a bishop of Telia in the sixth
century was named Bar-hadad. The persistence of the ancient
name must be conceded, although it may be questioned
whether its meaning continued to be understood : and the
easiest explanation of the persistence of such a pagan name

1 Ed. Wright, c. 58. . - ' .

l] BOANERGES 9

in Christian circles is that it was for the general population
the name of a twin. If, however, it should be thought that
this explanation is unwarranted, the occurrence of the
name with its undoubted meaning would be one more reason
for caution in the too rapid inference from Thunder Sonship
to Twinship.

There is another direction in which we may require a
preliminary caution. We have shown that it does not
necessarily follow that when the parenthood of the Thunder
is recognised, it necessarily extends to both of the twins.
The Dioscuri may be called unitedly. Sons of Zeus ; but a
closer investigation shows conclusively that there was a
tendency in the early Greek cults to regard one twin as of
divine parentage, and the other of human. Thus Castor is
credited to Tyndareus, Pollux to Zeus ; and of the Theban
twins, Amphion is divine, and the son of Zeus, while Zethus
is human and of ordinary parentage ; and a little reflection
shows, that such a distinction was, in early days, almost
inevitable. The extra child made the trouble, and was
credited to an outside source. Only later will the difficulty
of discrimination lead to the recognition of both as Sky-boys
or Thunder-boys. An instance from a remote civilization
will show that this is the right view to take.

For example, Arriaga, in his Extirpation of Idolatry in Twins in
Per'u, tells us that ' when two children are produced at one
birth, which, as we said before, they call Chuchos or Curi,
and in el Cuzco Taqui Hua-hua, they hold it for an impious
and abominable occurrence, and they say, that one of them is
the child of the Lightning, and require a severe penance, as
if they had committed a great sin^' And it is interesting to
note that when the Peruvians, of whom Arriaga speaks,
became Christians, they replaced the name of Son of Thunder,
given to one of the twins, by the name of Santiago, having
learnt from their Spanish teachers that St James (Santiago,

^ Arriaga, Extirpacion de la Idolatria del Piru, p. 32, Lima, 1621,
' Quando nacen dos de un parto, qui como diximos arriva llaman Chuchos,
0 Curi, y en el Cuzco Taqui Huahua, lo tienan por cosa sacrilega y abo-
minabile, y aunque dizen, qui el uno es hijo del Bayo, hazen grande peni-
tencia, como si uviessen hecho un gran peccado.'

10

BOANERGES

[ch:

S. Diego) aiid St Johii had been called Sons of Thunder by
our Lord, a phrase which these Peruvi?in Indians seem to
have understood, where the great commentators of the
Christian Church had missed the meaning. When they
heard the Spaniards fire off their harquebuses, they used to
call the piece fired by the name of Illapa (i.e. Thunder^) or
Rayo (i.e. Lightning) or Santiago (i.e. Son of Thunder) ^
Santiago, for them, was the equivalent of the thunder.

Another curious and somewhat similar transfer of the
language of the Marcan story in the folk-lore of a people,
distant both in time and place, but sharing the Jewish or
Galilean popular beliefs, will be found, even at the present
day, amongst the Danes. Dr Blinkenberg, in his valuable
Thunder- monograph on The Thunderweapon, has collected evidence
Denmark, from many parts of Denmark to show that it is still common
to pay regard to Thunderstones, as being animistically in-
habited by the Thunder, and able in consequence to avert
the lightning from persons or places, in time of storm ^

1 See Acosta, Natural and Moral history of the Indes, reprinted by
Hakluyt Society, Lond. 1880, p. 304, ' The thunder they (the Peruvians)
called by three divers names, Chuquilla, Catuilla, and Intillape (Yllapa is
Thunder in Quichna) , supposing it to be a man in heaven with a sling and
a mace, and that it is in his power to cause rain, haile, thunder and all the
rest that appertaines to the region of the air. '

2 Arriaga, I.e. p. 33, 'En el nombre de Santiago tienen tambien super-
sticion y suelen dar esto nombre ad uno de los Chuchos come a hijos de
Bayo, q suelen llamar Santiago. No entiendo que sera por el nombre
Boanerges, que les pusso al apostol Santiago y a su hermano S. Juan Christo
nuestro Serior, llamandoles Eayos, que esto quiere dezir hijos del trueno,
segun la frasse Hebrea, sino o porque se avra estendido por aca la frasse,
0 conseya de los muchachos de Espaiia, que quando truena, dizen que corre
el cavallo de Santiago, or porque veian, que en las guerras que tenian los
Espaiioles, quando querian disparar los arcabuzes, que los Indies llaman
Illapa, o Eayo, apellidavan primero Santiago, Santiago. De qualquiera
manera que sea, usurpan con grande supersticion el nombre de Santiago,
y assi entra las denias constituciones que dexan los Visitadores acabade la
visitaes una, que nadie se llamo Santiago, sino Diego.'

3 It must not be supposed that this use of the thunderstone as a
lightning-averter is peculiar to Denmark. Probably the horse-shoes which
one sees everywhere in country houses in England belong to the same
category. Usener {Gottemamen, p. 287) gives an account of the pulling
down of an old convent at Bonn in the year 1884, when an axe of the
stone age was discovered under one of the beams. Evidently it had been
regarded as a thunder axe, and had been used for the protection of the

l] ; : '! BOANERGES 1 1

Besides the conventional flint axes and celts, which commonly
pass as thunder-missiles all over the world, the Danes regard
the fossil sea-urchin as a thunderstone, and give it a peculiar
name. Such stones are named in Sailing, sebedaei-stones or
s'hedaei; in North Sailing they are called sepadeje-stones.
In Norbaek, in the district of Viborg, the peasantry called Zebedee-
them Zebedee stones ! At Jebjerg, in the parish of Orum,
district of Randers, they called them sebedei-Biones. At
Romshinde, in the district of Aarhus, the man who carried a
zebedee-stone in his pocket believed himself immune from
thunder. At Salten, and at Taaning in the same district,
they were called seppedij-stone^. At Klakring, in the district
of Vejle, they were called spadejo-stoneB, and are put under
the roof as a protection against lightning.

The name that is given to these thunderstones is, there-
fore, very well established, and it seems certain that it is
derived from the reference to the Sons of Zebedee in the
Gospel as sons of thunder. The Danish peasant, like the
Peruvian savage, recognised at once what was meant by
Boanerges, and called his thunderstone after its patron
saint. Probably he displaced some earlier title in giving the
stone this name.

Feilberg, in his great dictionary, discusses the meaning
of the name under the head of Spudejesten, and with the
following conclusion: the word spadeje signifies a witch, a
prophetess ; hence the stone is a witch-stone. The zebedee-
stone is a perversion of this, under the influence of Mark
iii. 17. In Kolkar's dictionary, the same derivation is given,
and the same allusion to Mark iii. 17 ; and the name
bodejesten is explained in the same way as milkmaid-stone
from bodeje, a milkmaid. There is no difficulty about the
latter derivation, as the stones are actually used in dairies to
keep the thunder from souring the milk; but the other
derivation is inadequate, and in view of the Peruvian analogy,
it is more natural to suppose that the stones were regarded

sacred building against lightning. We shall see later how the same result is
accomplished by the attachment to a building of the body or representation
of the thunder-bird.

12 BOANERGES [CH. I

as embodiments of the thunder, in which case the thunder-
stone becomes naturally enough a Zebedee-stone',

' It may be asked whether this does not require or suggest a further
possibility that Zebedee may itself be a thunder-name, whose meaning having
been obscured, an alternative name for the Sons of Thunder was introduced.

The name Zabdai (Zebedee) is good Hebrew ; it will be found, for instance,
in the last chapter of Ezra in the form Zabad bis, and Zebedaiah (i.e. God
has bestowed). It must be regarded as a genuine Hebrew name, unless there
should be reason to believe that Zabdai is a Hebrew substitute for some non-
Semitic name. Of non-Semitic influence in Galilee, there seem to be decided
traces; but it is extremely unlikely that we can refer Zebedee to such a
source. The only possible direction would be the name of the Phrygian
Zeus, which the Greeks give as Sabazios, Sabadios, and a variety of similar
spellings. Usener traces the root of this name (Gotternamen, p. 44) to the
word storm, which would make Sabazios originally a storm god. His cult
can be traced as far east as Cilicia and Cappadocia; and in the west he
follows the Koman armies with Mithra. I know, however, of no trace of him
in Syria or Northern Palestine. In his cult-monuments we sometimes find
depicted the Eagle and the Lightning, and the Oakbranch. On a bronze
relief of Sabazios in Copenhagen, the corners of the plate are occupied by
the Dioscuri, standing by the side of their horses. This may be nothing but
Syncretism. On the other hand, the Eagle is the Thunder-bird, and as we
shall see, the Oak-tree is the Thunder-tree ; so we have five suggestions for
identifying Sabazi with the Thunder. If such identification were possible,
Zebedee might still be a real person, for his name would be theophoric. In
the mysteries of Sabazios the initiate became identified with his god. The
identification of Sabazi with Zebedee would not, therefore, imply that
Zebedee was not a real person. The name occurs, moreover, a number of
times in the recently recovered papyri from Elephantine, in the forms Zabdai
and Zebadaiah, so that there appears to be no reason for questioning its
Hebraism, or introducing a mythological meaning.

On the other hand, it might be suggested that the awkward and unnatural
expression, 'the mother of Zebedee's children,' which occurs twice in the
Gospel of Matthew (xx. 20, xxvii. 56), would be perfectly lucid, if 'Zebedee's
children ' were equivalent to the Dioscuri or Zeus' boys.

CHAPTER II

THE PARENTAGE OF THE TWINS

In the previous chapter it was shown that the popular
belief which expressed itself in the name Boanerges was very
widely spread over the ancient and the modern world. It
was not maintained that the Thunder, considered as parent,
had no children except twin children, but it was clear that
such were commonly assigned to him ; and that one child out
of a pair of twins was his by right, the other was his by
concession. The second child gravitated, so to speak, to the
same parentage as the first.

It becomes proper, therefore, to discuss more at length
the primitive conception of the Thunder, in order that we
may explain from it, wherever possible, the functions assigned
to the Twins in early or later stages of evolution. We shall,
therefore, indicate briefly some of the forms through which
the idea of Thunder has passed, without attempting an
exhaustive treatment of the subject.

Everyone knows the Thunder-god in the latest form Aryan
which he took for our ancestors, or for the artists and poets „q^
of Greek and Roman civilization. The conception was
anthropomorphic; the Thunder was either Thor with his
mell, or Jupiter with his lightning in hand, or Zeus, striking
men and ships with his bolts. There was a European Sky-god,
who was viewed alternatively as a Thunder-god. The thunder
was, in fact, his monopoly. A very little study, however,
of classical literature and archaeology, will show that this
monopoly is an acquired monopoly. The thunder has been
' cornered,' to use a modern commercial expression. Rival
firms have been suppressed or made tributary ; they produce
the article, but after the rule of 'sic vos non vobis.'

14 THE PARENTAGE OF THE TWINS [CH.

Hephaestus is a rival Thunder-god, to whom nothing is left
but the smithy: the Cyclopes, too, appear to have had a
foundry of their own, and Hesiod expressly calls one of them
by the name of Brontes or Thunderer. Prometheus, too, the
Fire-bringer, belongs to the same circle of ideas; he is,
perhaps, an original Zeus, for the fire and the lightning are
closely related, and Zeus himself is in one passage called
Promantheus\

Poseidon, also, appears at one time or another to have
been of similar occupation, for the trident which he wields is
not, as has sometimes been supposed, the archaic fish-spear,
but the forked lightning, whose correct analogue is the group
of lightning-shafts in the hands of the ancient Assyrian gods I
All of these forms, however, belong to the anthropomorphic
stage in which the thunder is visaged as a man.
The There are, however, abundant indications that this anthro-

bird.^ ^^ pomorphic stage has been reached by a somewhat long
journey. The Greeks themselves recognised that Zeus had
antecedents ; there was an ornithomorph, and possibly several
theriomorphs, before the anthropomorph. When we see Zeus
accompanied by an eagle in whose claws the sheaf of lightning
is disposed, we have one case out of many similar ones,
where two forms of a cult are expressed at one glance, the
elder and the younger, the eagle being the cult-ancestor of
Zeus ; we shall see presently reason to believe that there is
an earlier form of thundering bird than the eagle, and that
the eagle has actually displaced the woodpecker : but for the
present it is sufiicient to state that the human thunder-gods

^ Tzetzes in Lycoph. Alex. 537.

2 Hence I infer that Mr A. B. Cook is wrong in connecting the trident
with the lordship of the sea : in describing a scarab of Etruscan workmanship,
in which a naked male deity is stepping into a chariot, grasping a thunderbolt
in his right hand, a trident in his left, Mr Cook remarks, ' the thunderbolt
marks him as a sky-god, the trident as a water-god etc' He goes on to give
Brunn's description of a bas-relief at Albano, where ' the central figure is a
god, bearded and crowned, who by the attributes of a thunderbolt and a
trident on his right, and a cornucopia surmounted by an eagle on his left side,
is shown to be Jupiter conceived as lord of the sky, the sea, and the under-
world.' For sea, read lightning : and so with the rest of the examples adduced
by Mr Cook {Folk-Lore, 1904, pp. 274-^).

Il] THE PARENTAGE OP THE TWINS 15

have been evolved out of animal and bird forms, or have at
least been evolved side by side with such forms.

The memory of such cult ancestry lingered amongst the
Greeks and Latins to a very late day. They told legends of
a time when Zeus was not, and when Woodpecker was king ; King
and even if such statements should be made by a comic poet^ pecker,
he was not playing the innovator when he made the state-
ment, but the thoughtful conservative. In the same way,
artists all over the world have drawn the Thunder with bird
characteristics, very commonly with bird's feet. The popular
pictures of the devil with cock's feet are only an intimation
that the devil is one of the dispossessed thunder-gods. In
China, as we shall see later on, the thunder is drawn as a
man hurling lightnings, but the man has bird's feet. In
Crete there was a legend of the death of Zeus, which caused
holy horror to the pious Greeks of Olympian times, and was
the foundation for the much misunderstood saying that ' the
Cretans were aye liars ' ; but along with this legend there
was another as to the death of Picus, who was also Zeus.
Picus is, of course, the woodpecker. The statement is pre-
served for us by Suidas, under the form of an epitaph,

^EvddBe Keirat Bava>v [/3ao-tXeto9] IT^/co? o koI Zev?.

All of which is suggestive enough, and intimates to us that
we should make an investigation into the bird-forms or
animal-forms with which the thunder was identified by men
of ancient days. Nor can we, in such an enquiry, ignore the
question as to whether the thunder had inanimate forms, or
vegetable forms, with which the primitive animist had
alternatively made his equation. That such forms existed is
clear from the persistent belief in the thunderstone, extant
in Europe down to the present day; such stones being
recognised in the stone axes of early times, or in fossil-forms
(like the sea-urchins amongst the Danes), which the thunder
has tenanted in such a way as to make them either a danger
or a means of security. In the vegetable world, as we shall
see, there are various thunder-incarnations. It suffices to

1 Aristophanes, Aves, 478.

16 THE PARENTAGE OP THE TWINS [cH.

mention, in the first instance, the oak-tree, which is for the
Europeans of ancient time the same thing in vegetable life
as the eagle was in bird life, comparable also to the sky
itself, as being an animistic dwelling of the thunder. Mr
The A. B. Cook, in a series of remarkable papers on the European

Oak.° ^^ sky-god ^ has shown how closely the cult of the sky-god
amongst our ancestors was connected with the cult of the
sacred tree, the oak being the tree most commonly honoured,
though there are distinct traces of other tree cults. We
shall find the best explanation of the equation between the
sky-god and the oak-tree in the lightning which passes from
one to the other, and makes its secondary dwelling in the
tree that it strikes. We shall probably see reason for be-
lieving that peculiar sanctity attaches to a hollow oak. In
the same way the Romans regarded as sacred, and fenced off
from the public with appropriate warnings, the spot of
ground where a lightning flash struck, or where a thunder-
stone was supposed to have fallen. The thunderstone itself,
when identified, became a sacred object, either dangerous, as
still containing the thunder within it, or protective, on the
hypothesis that lightning does not strike lightning. The
thunder-weapon accordingly becomes one of the principal
objects of cult, and in some points of view is regarded as
almost divine. In the East the gods constantly carry it,
in the form of an axe, frequently a double axe, while
The in the West the most common form of the axe is known to

Thunder- ^g ^^ ^^le hammer of Thor. On the ancient Cretan monu-
ments, on the Hittite and Assyrian sculptures, the sky-god
(storm-god, thunder-god) is constantly represented with or
by the single or double axe; and in many cases the god
carries his axe (thunderstone) in one hand, and his bunch of
lightnings in the other, the bunch of lightnings being often
in the form of a single or double trident^.

We have thus two series of identifications to keep in
mind:

1 Folk-Lore, 1904.

2 For illustration, see Blinkenberg, The Thunderweapon: Eoseher, s.v.
Bamman, Teshub, Dolichenus, etc.

axe

it] the parentage of the twins 17

Sky-god
or Thunder-god = Oak-god (with various substitute or

alternative trees).
or Lightning-god = Thunderstone (stone-axe, double-axe,
hammer, etc., including fossils with
imagined thunder- forms).
= Lightning (trident, double trident, etc.),
to which must be added the anthropomorphic, ornitho-
morphic or zoomorphic representations of the thunder.

These representations of the thunder as beast, bird or
man are of the first importance in our enquiry as to the
origin and development of the twin-cult ; for, if the Twins
are regarded as the sons of the thunder, the parentage will
be more easily recognisable when the thunder takes an
animate shape. It is not impossible that thunder-trees or
thunderstones should be identified with twins, but it is, in
the nature of the case, much less likely than that the twins
should be recognised in forms of animal life, which have been
associated either with the thunder, or the thunder-tree.
Moreover, we shall be able to trace the modification of the
parentage of the Twins fi:'om a bird ancestry to a human
ancestry, since this very change of view is actually taking
place among certain savage tribes at the present day, the
Thunder being considered by them in the first instance as a
bird, and in a later and secondary identification being en-
dowed with a human form. As we have said, it is these
identifications and modifications which need to be carefully
watched, if we are to determine how such an idea as that of
the great Twin Brethren of the Dorians arose out of the
senseless but terrible taboo which we find still existing in
savage Africa at the present day.

Of bird ancestries, we shall show that the first place
must be given to the woodpecker, but that there are a
number of other birds, more or less demonstrably thunder-
birds ; we shall also come across suspicious cases of thunder-
beasts, including the squirrel, the flying-squirrel and perhaps
the beaver ; and all of these must be grouped in an equation
of identification similar to what is given above, so that the

H. B. 2

18 THE PARENTAGE OF THE TWINS [CH.

Sky-god

or Thunder-god = woodpecker, robin, stork (?), swan (?),

eagle, etc.
or Lightning-god = squirrel or beaver (?), etc.

= thunder- man (Zeus, Jupiter, Thor, etc.),
and according to the state of evolution of the idea of the
thunder, will be the form assigned to the Twins considered
as of Thunder-parentage.

The importance of the last consideration will be evident.
If, for example, we find Twins regarded as Woodpeckers, or
as human beings with names or characteristics which imply
The Twins woodpecker antecedents, then the twin-cult which we are
peckers. " considering is older than the time when the woodpecker had
given place to an eagle or to an Olympian Jove. We are
working from a very ancient stratum of civilization, if it can
be called civilization, and not fi'om a time when gods and
goddesses many had already been recognised and defined.
To say that the Twins in Greek religion are pre-Olympian
is to put it very gently indeed. They may be Zeus' boys,
but just as there was a time when there was no Zeus, so
there was a time when there were no boys. And it is to the
study of such a time that we must turn if we are to under-
stand the cult.

If, moreover, we must not derive our cult fi:om Olympian
Zeus, or from any similar anthropomorph, still less must we
begin by discussing the Twins as they were finally lodged in
the Zodiac. For even if the Zodiac were as ancient as the
neo-Babylonian school imagine (which it almost certainly is
not), its antiquity would be a mere handbreadth compared
with the space of distant time in which our forefathers worked
out their fears of the elemental forces into the fabric of a
noble, though idolatrous, religion. The Zodiac can be left
almost to the last section of such an enquiry as that upon
which we are engaged.

Returning, then, to our theme, the suggested parentage
of Twins by the Thunder or Lightning requires that we
should examine rapidly the forms which the Thunder-cult
takes in different parts of the world, and determine in what

Il] THE PARENTAGE OF THE TWINS 19

cases a Twin-cult has associated itself with the Thunder-cult.
The two parts of the enquiry will, almost of necessity, go on
side by side ; but perhaps it will be best to fix our minds at
first upon the Thunder rather than upon the Twins.

If it should happen that anyone should be sceptical as to
the multiplicity of the forms, animate and inanimate, which
have been suggested for the Thunder in the previous pages,
we have only to remind ourselves that exactly the same thing
happens with regard to the Corn Spirit, which is recognised
as man, as woman, as maid, as wolf, dog, cat, hare, and a
number of animals associate or associable with the cornfield.

2—2

CHAPTER III

THE THUNDER-BIED

The Thunder-bird was, as I suppose, first discovered
amongst the Red Indians of North America, and it is still
extant among surviving tribes of that rapidly disappearing
race.
Thunder For example, among the Den^ Indians in the north-west

Eed°^ of Canada, known as the Hare-skin Ddnds, there is a belief
Indians, that the thunder is a huge bird : all winter long he lies
hidden under ground, somewhere in the west-south-west.
But when the warm weather returns, he returns along with
the migrant birds ; then, if he shakes his tail, we hear the
thunder ; and if he winks his eyes there are dazzling light-
nings ^

What is here reported of the Den^ Indians is common
belief of the whole race, although some tribes, such as the
Iroquois, may have changed or abandoned their beliefs under
the influence of the white man. If, however, we go back to
the accounts given of Indian beliefs by the first Jesuit
Missions, we find enquiries made and reports collected which
prove how universal was the belief in the thunder-bird.
Thus the missionary, Le Jeune, in his Relation under date

^ Pettitot, Traditions Indiennes du Canada Nord-Ouest, Ligendes et
Traditions des Detii Peaux-de-Lievre, p. 283, ' Iti est un oiseau gigantesque>
qui demeure au pays des manes avec le gibier Emigrant. II y s^joume tout
I'hiver sous terre, k la retomb^e de la voAte celeste, bien loin, au Pied-du-
Ciel, dans I'ouest sud-ouest. Mais lorsqu'il fait chaud de nouveau, lorsque
le gibier ail^ revient vers nous k tire d'aUes, vers notre pays accourt Iti,
suivi de toutes les ames ou revenants. Alors, s'il fait vibrer les plumes de la
queue, nous entendons gronder le tonnerre, et s'il clignotte des yeux les
Eclairs de la foudre nous ^blouissent, dit-on. Celui-ci est une divinit6
mauvaise, car elle cause la mort des hommes.'

CH. Ill] THE THUNDER-BIRD 21

1632 {Jesuit Relations, v. 57) tells of the Indians in the
neighbourhood of Quebec that ' they (the Iroquois) believe The
that the thunder is a bird, and a savage one day asked a "^
Frenchman if they did not capture them in France ; having
told him yes, he begged him to bring him one, but a very
little one : he feared that it would frighten him if it were
large.' Two years later (1633, 1634), Le Jeune reports again '
{Jesuit Relations, vi. 225), ' I asked them (the Montagnais)
about the thunder : they said they did not know what animal
it was ; that it ate snakes and sometimes trees ; that the
Hurons believed it to be a very large bird. They were led
to this belief by a hollow sound made by a kind of swallow
which appears here in the summer. I have not seen any of
these birds in France, but have examined some of them here.
They have a beak, a head and a form like the swallow, except
that they are a little larger ; they fly about in the evening,
repeatedly making a dull noise.' Le Jeune explains that the
Hurons compared this noise with that made by the thunder-
bird : ' there is only one man who has seen this bird, and he
only once in his lifetime. This is what my old man told me.'

Evidently the Hurons as well as the Iroquois believed in
the thunder-bird. In a note which is added to the tenth
volume of the (reprinted) Jesuit Relations (x. 319, 320), the
matter is summed up as follows:

'The myth of the Thunder-bird was, in some form or
other, common to the North American tribes from Mexico to
Hudson's Bay, and from the S. Lawrence to Bering Strait,
and it is still current among most of the northern and western
tribes. They explain the vivid and (to them) mysterious and
terrible phenomena of the thunderstorm as proceeding from
* an immense bird, so large that its shadow darkens the heavens:
the thunder is the sound made by the flapping of its wings, the
lightning is the flashing or the winking of its eye, and the
deadly and invisible thunderbolts are arrows sent forth by the
bird against its enemies. The Indians greatly dread this
imaginary bird, often addressing prayers to it during a
thunderstorm.'

It would be a mistake to suppose that the Thunder is

22 THE THUNDER-BIRD [CH.

always imagined to be a large bird ; on the contrary, as we
shall see presently (and the point is important for our
enquiry), there are tribes that have seen the thunder in a
form as small as the humming bird. The legends of the
Dakota Indians and of some other tribes identify the
thunder-bird with the Creator of the World, and say that it
brought fire from heaven for the use of men : they tell of an
unceasing strife between Unktaha, the god of waters, and
Wauhkem, the thunder-bird. Mrs Mary Eastman gives the
The following Sioux explanation of the thunder^: 'Thunder is

Sioux. a large bird, flying through the air; its bright tracks are
seen in the heavens, before you hear the clapping of its
wings. But it is the young ones that do the mischief. The
parent bird would not hurt a Dahcotah. Long ago a thunder-
bird fell from the heavens ; and our fathers saw it as it lay,
not far from the Little Crow's village.'

For a more detailed statement of Dakota beliefs, with
an important modification, v. infra.
Lillooet Mr Teit, in his account of the Indians on the Lillooet

River in British Columbia^, tells us, in an account to which
Transition we shall have to refer again, that ' some describe the thunder-
Thunder- ^^^^ ^® being like the ruby-throated humming-bird and of
bird to about the same size. Others describe the thunder as a bird
man. ' about one metre in length. On its head it has a large crest,
like that of the blue jay, but standing far backward.... When
it turns its head from side to side, as it does when angry, fire
darts from its eyes, which is the lightning.... /Some of the
lower Lillooet Indians say that the thunder is a man. It is
said that he was seen on the Lower Lillooet river some years
ago, during a heavy thunderstorm. Each time a jlash of
lightning came he could be seen standing on one leg.'

We shall have to return to this account, but for the
present it is sufficient to note, over and above the con-
ventional Red Indian account of the origin of thunder and
lightning, that the bird is sometimes regarded as extremely
small, and that the actual change from the ornithomorph to

1 Eastman, Dahcotah or Life and Legends of the Sioux, p. 19.

2 Teit, The Lillooet Indians.

Xn^ THE THUNDER-BIRD 23'

the anthropomorph is actually in process amongst the Indians
of British Columbia. Both of these points should be care-
fully noted.

This important transformation in the belief can also be The
traced among the Dakotas, to whom we were just now ^^^0*8,3.
referring: for they say that the Thunder-bird which was
killed at Little Crow's village on the Mississippi River, had Thunder-
a face like a man, with a nose like an eagle's hill ; its body ^^^^ ^^^^
was long and slender. Its wings had four joints to each, face.
which were painted in zigzags to represent lightning'^.

Here, then, we see the same transformation going on,
with the aid of a pictorial symbol. It is not difficult, in view
of such beliefs, to realise the changes which produced out of
birds the thunder-gods of antiquity, for they also often carry
on, more or less definitely, the bird tradition. In the case of
the Dakotas, the human form is just beginning to appear.
In the case of the Thompson Indians, the change appears to
have been completely made, though it has not been accepted
by the whole community. In Graeco -Roman religions, Jupiter
will keep at his side the eagle out of whom he has been
evolved. In China, all the bird will disappear except the
feet, the bill, and perhaps the wings.

The same belief in the Thunder-bird, but apparently
without any deflection in the direction of the Thunder-man,
will be found amongst the Thompson Indians of British The
Columbia^. According to them, the thunder is 'a little ^^^°2fs?"
larger than the grouse, and of somewhat similar shape :...the
thunder-bird shoots arrows, using its wings like a bow. The
rebound of its wings in the air, after shooting makes the
thunder.... The arrow-heads fired by the Thunder are found
in many parts of the country. They are of black stone and
of very large size. Some Indians say that lightning is the
twinkling of the thunder's eyes etc'

In the same way the Ahts of Vancouver Island believe The Ahts.
in a great thunder-bird. His name is Tootooch. He is a

^ Schoolcraft, Indian Tribes of the United States, vol. ni. p. 486; ibid.
p. 233.

2 Teit, The Thompson Indians of British Columbia, p. 338 seq.

24 THE THUNDER-BIRD [CH.

mighty, supernatural bird, dwelling aloft and far away. The
flap of his wings makes the thunder (Tootah) and his tongue
is the forked lightning^.

The importance of these statements is obvious in view of
the belief in the thunder-arrow and the thunder-axe amongst
our own ancestors, and amongst modern Europeans, like the
Danish farmers, whom we have described above. It is not
necessary, for our purpose, to collect further evidence of the
Thunder-bird amongst the North American Indians : those
who wish to examine further into the subject may consult
Myron Eells on ' The Thunder-bird,' in the Journal of the
American Anthropological Society^; or Brinton's Myths of
the New World, pp. 239, 245, or Chamberlain, 'Thunder-
bird amongst the Algonquins,' in the Journal of the American
Anthropological Society^. We shall presently see that there
is no need to describe these beliefs so exclusively as Myths of
the New World : but before returning to the Old World in
search of parallels to the Indian beliefs, it may be as well to
point out that the thunder-bird can be located amongst the
Esquimaux, and that it can be followed south into Mexico,
and into South America. A few instances may be given.
For the Esquimaux, see Hoffmann, Graphic Art of the
Esquimaux, pi. 72, where a picture of the thunder-bird,
from the Escjuimaux' point of view is given.

The AmoiDgst the Caribs, the Thunder-god is called Sawaku ;

Caribs. sometimes he is spoken of as a star, and sometimes as a bird,
who blows the lightning through a great reed^

The Amongst the Brazilians, the fear of the thunder is very

great ; they have a thunder-god named Tupa, whose voice or
the flapping of whose wings, makes the thunder. From him
comes the name Tupecanongo, given to the thunder, while
the lightning is called Tupaberaba, i.e. the flashing of Tupa.
Some of the Brazilians think the thunder is the noise made
by departed spirits. They also attribute to the thunder-god
the invention of agriculture.

^ Sproat, Scenes and Studies of Savage Life, p. 177.

2 Vol. n. pp. 329-36. * Vol. m. pp. 51-4.

* Miiller, Amerikanische Urreligionen.

Brazil
ians.

Ill] THE THUNDER-BIRD 25

It is suflficient to point out that, even if Tupa should be
regarded as a thunder-man, it is a thunder-man who has
been evolved out of a thunder-bird, which appears to be
not very dissimilar to the type current among the North
American Indians^.

The belief in a thunder-bird, which we find so widely Thunder-
diffused over North and South America, can be traced amongst Polynesia,
the Polynesians, with the aid of the observations we have
already made as to the development of the belief. For
instance, John Williams, the martyr of Erromanga, brought
home amongst other relics the image of the god Taan, the
god of Thunder : and he tells us that, ' when the thunder
peals, the natives said that this god was flying, and pro-
ducing this sound by the flapping of his luings.' This is
almost exactly the language by which we found the thunder-
bird described by the Dakotas or the Brazilians ^

In the same way we are informed by Ellis, the Poly-
nesian missionary, that 'among the Hervey Islands, they
worshipped a god of thunder; but he does not appear to
have been an object of great terror to any of them. The
thunder was supposed to he produced by the clapping of his
mings'^.' Evidently another slightly disguised thunder-bird.

Now let us try South Africa, and see whether the same
beliefs are current.

Mr Dudley Kidd* tells us that 'the natives in Zululand The

. • • Zulus

believe that if one examines the spot where lightning struck

the ground, the shaft of an assegai will be found.' This

corresponds exactly to the European or Red Indian belief

in the thunderstone or thunder-arrow. 'The lightning is

thus thought to be some dazzling spear hurled through the

air. Others maintain that a special brown bird will be

found at this spot, which is supposed to be surrounded by

a mist or haze — probably their interpretation of the dazzling

of their eyes by the bright light. This idea is modified in

1 For the Brazilian Thunder-god, see Miiller, ut supra, p. 271.
' Williams, Missionary Enterprise, p. 109.
3 Ellis, Polynesian Researches, p. 417.
* The Essential Kafir, p. 120.

26 THE THUNDER-BIRD [CH.

The Pondoland, where the natives assure you that lightning is

°" °^* caused by a brown bird, which spits fire down on the earth.

The Bom- The Bomvanas modify this again, by saying that the bird sets

vanas. ^^^ ^^^ ^^^ ^^ g^^^ ^^^ throws it down on the earth. I was

on the point of shooting one of these birds, and the natives
' cried out in horror, begging me not to "shoot the lightning".'

Mr Kidd goes on to explain that, in the native opinion,
the thunder is caused by the flapping of the bird's wings,
a belief which we have found in North and South America,
and in Polynesia. When the thunder is loud and crackling,
the agent is said to be the female bird ; when it is distant
and rumbling, the male bird.

A further modification of the thunder-bird is said, by
Mr Kidd, to exist in Natal, where ' a white bird^ of enormous
size comes down and flaps his wings. An old native was
quite indignant with a missionary who contradicted this
assertion. The old man wanted to know how such a person
could ever presume to teach the natives, when he did not
know that thunder was caused by a bird.' Mr Kidd goes
on to explain the various means employed by the South
Lightning African Bantus to avert the lightning. The Kafirs stick
aver ers. g^ggggg^jg through the roof when a storm begins ; and others
place a hoe leaning against the side of the house. These
practices are clearly parallel to our European methods of
protection from the thunderstone by means of the thunder-
stone. It is more difficult to understand why the natives
on the Zambesi place pieces of ostrich shell on their roofs
as a protection against lightning. Does this mean that any
African tribe had identified the ostrich with a thunder-
bird ? The real business of protection against lightning
belongs to the medicine men. These have for their business,
as Mr Kidd says, to control the clouds, which they drive
about like herds of oxen. They use as medicine the assegai
shafts which lie on the ground where the lightning strikes,
they catch the thunder-bird and make medicine of its
feathers, and they even eat the birds so as to be strong to
fight the storm.

1 Is this a case of white lightning ?

Ill] THE THUNDER-BIRD 27

Something of this kind had been noticed by the great
African missionary, Dr Moffat, amongst the Bechuanas. He The
tells us^ 'Thunder they supposed to be caused by a certain anas"
bird which may be seen soaring very high during the storm,
and which appeared to the natives as if it nestled among the
forked lightnings. Some of these birds are not infrequently
killed, and their having been seen to descend to the earth
may have given rise to this ludicrous notion. I have never
had an opportunity of examining this bird, but presume it
belongs to the vulture species.' The missionary little
suspected that the ' ludicrous notion ' was once the common
belief of his own European ancestors. How near his descrip-
tion of the Bechuana thunder-bird approaches to the eagle
of Zeus ! Amongst the Zulus the same belief can be traced ;
we have a striking statement on the subject in Callaway's
Religious System of the Amazulu'^ which, has the advantage
of giving the Zulu belief in their own words, as follows:
' There is a bird of heaven : it too is killed ; it comes down The
when the lightning strikes the earth and remains on the " "^'

ground The bird of heaven is a bird which is said to

descend from the sky, when it thunders, and to be found
in the neighbourhood of the place where the lightning has
struck. The heaven doctors place a large vessel of amasi
mixed with various substances near a pool such as is
frequently met with on the tops of hills: this is done to
attract the lightning that it may strike in that place. The
doctor remains at hand watching, and when the lightning
strikes the bird descends and he rushes forward and kills
it.' The body of the captured bird makes a very powerful
medicine. The heaven doctor here described might equally
be called thunder-doctor or rain-doctor; for the same term
commonly describes sky, thunder, and lightning among
African tribes, a usage which has its parallel in the terms
in which the Greek poets describe Zeus. We shall return
to these Zulu beliefs at a later point. For the present, it is
sufficient to show that the thunder-bird has a leading place

1 Moffat, Missionary Labours in S. Africa, 4th ed. p. 338.
" p. 119.

28 THE THUNDER-BIRD [CH.

in South African religion, and that the thunder-man does

not seem to have yet arrived, unless the medicine man

should be his foreshadowing and prototype.

Thunder- Crossing to Madagascar, we might suppose that we had

Mada-° passed outside the area of belief in the thunder-bird ; there

gascar. is, however, as my friend John Sims points out, a bird known

to the natives as vorombdratra, which is exactly hird-of-

thunder.

In West Africa, among the negro tribes, we have the
curious phenomenon of an advance in civilization relatively
to the Bantus ; for the thunder appears, in some places, to
Yoruba be regarded as a man. Amongst the negroes of the Guinea
Coast, the thunder-god is Shango, and I have not as yet
detected any trace of bird-ancestry about him; though it
is very probable that closer acquaintance would disclose
it. Ellis shows in his Yoruba-speaking Peoples (p. 47^ the
two stages of belief closely adjacent : ' the notion we found
amongst the Ewes that a bird-like creature was the animating
entity of the thunderstorm has no parallel here, and Shango
is purely anthropomorphic'

The exact passage in which Ellis describes the lightning-
god of the Ewe-speaking peoples of the Slave Coast is
deserving of study \

' Khebioso, whose name is often abbreviated to So, is the
lightning-god, and the word itself is used to mean lightning,
though the more correct term for that is So-fia. On the Gold
Coast, the lightning is wielded by the Sky-god, Nyankupon.
Eye- 'The name Khebioso is compounded of Khe (bird), bi

(to let go light, to throw out light), and so (fire), so that
it literally means the bird, or bird-like creature, that throws

out fire The Ewe-speaking negroes imagine that Khebioso

is a flying god, who partakes in some way of the nature of
a bird. The general idea appears to be that Khebioso is a
bird-like creature, hidden in the midst of the black thunder-
cloud, from which he casts out the lightning, and by some
the crashing of the thunder is believed to be the flapping of its
enormous wings'

^ Ellis, Ewe-speaking peoples, p. 37.

Ill] THE THUNDER-BIRD 29

Ellis also notes that the negroes of the Slave Coast, as
elsewhere, identify the flint implements of the Stone Age
with thunderbolts, and they are consequently called So-Kpe
{Kpe = stone). ' After a building has been struck by
lightning, the priests of Khebioso, who at once run to the
spot to demand that the inmates should make amends for
the evident offence they have given their god, almost
invariably produce a flint arrow-head, or axe, which they
of course bring with them, but pretend to have found in
or near the building.'

The case of Shango, who is also known by the name of
Hurler of Stones (i.e. of thunderbolts), is interesting, as we
shall see later, on account of his having migrated to Brazil
with the slaves of the Portuguese, where he held his own
as an object of religion, even after the conversion of the
Brazilian negroes to Roman Catholicism.

The thunder-bird is also known to the Bakerewe, who The
live on the largest island in the Victoria Nyanza Lake ^. ^ak^^^^^-
I give the account at length. ' Foudre (nkuba) — Comme
la plupart des Negres, les Bakerewe personifient la foudre ;
c'est un coq mysterieux, au plumage de feu, qui s'abat
capricieusement sur les hommes et les choses, tuant, de-
truisant ou brulant tout ce qu'il touche. Bref! c'est un
esprit des plus malfaisants. Cependant il y a un moyen
de I'empecher de nuire : etre assez prompt pour le couvrir,
des qu'il apparait, d'une corbeille fortement tress^e, dans
laquelle il demeure prisonnier quelques instants, pour s'en
retoumer bientdt purement et simplement par ou il est
venu, sans causer le moindre dommage.'

So, then, the domestic cock is amongst the thunder-birds,
and his colour is red.

When we pass into Asia, we find ourselves nearing the
beliefs of our ancestors; the thunder is now commonly re-
garded anthropomorphically, although there are still traces
of bird-ancestry in the existing beliefs. One of the most
striking cases has already been alluded to, the Chinese
representation of the thunder-god with bird's feet. There
1 See Hurel in Anthropos, 1911, Heft i. p. 75.

30 THE THUNDER-BIRD [CH. Ill

Chinese is in the possession of Mr Freer, of Detroit, a beautiful
god! painting of the thunder-god by Hokusai, a Japanese painter

who affects Chinese archaism ; the picture, which I had the
opportunity of studying when I was in Detroit some time
since, shows this very peculiarity of the human form joined
to bird's feet. We shall refer to this picture again when we
come to discuss the colour of the thunder-god. More striking
is the figure of the Chinese thunder-god which Miss Harri-
son {Themis, p. 115) has reproduced from Simpson {The
Buddhist Praying Wheel). Here we have the god beating
a series of drums arranged in a circle ; he has a thunderbolt
in his left hand, and his bird-ancestry is betrayed by wings,
claws and an eagle's beak.

We have now, perhaps, illustrated sufficiently for our
purpose the existence of a wide-spread belief in the
thunder-bird. It is not our intention to deal exhaustively
with this subject; but we have to prove that the belief
was held by our own Indo-European ancestors, for until we
know what was the idea of the thunder that prevailed
amongst them, we cannot trace to its origin the Cult of the
Heavenly Twins, considered as the Children of the Thunder.
As far as we have gone, we have found evidence of the
existence of two dominant fears in the mind of primitive
man, one the perfectly natural fear of thunder and lightning,
the other, which at first sight seems as artificial as the
other is natural, the fear of twins; and we have already
more than a suspicion that these two fears are closely
involved in one another : so much of religious practice and
belief is traceable to one or other of these forms of terror
that we might almost say that on these two dreads hang
nine-tenths of subsequent religion.

We now know how to recognise the thunder-bird when
we see him in proprid persona, or in forms which have
displaced him. There is, however, a further direction in
which identification of the thunder can be made; in this
also we shall find constant connection between the Thunder
and the Twins: we refer to the colour identification to which
we propose to devote our next chapter.

CHAPTER IV

THE RED ROBES OF THE DIOSCURI

In the present chapter we are going to show that the The
proper colour for the raiment of the Dioscuri is red, and that ^earTed
this red colour is significant of the relation in which they cloaks.
stand to the Thunder^

That the Dioscuri, when they have appeared at important
functions in Greek or Roman history, wore scarlet chlamydes
can be deduced from the traditional account of their heroical
deeds, which frequently make mention of their dress and
involve us in the belief that the colour is significant : no
doubt if the coins or other monuments, on which they are
represented riding victoriously towards or firom some great
enterprise, could talk to us in colour as well as in form, they
would say the same thing, for it is the same chlamys in
metal or stone that is described as red in the prose of the
historians : and just as we know that their horses, wherever
represented, are, for the most part, white, so we know that
their robes, flying in the wind, are red.

It has not, however, been as commonly recognised that
the reason why the robes are red lies in the fact that the
Twins are personifications of the lightning, being either
Sons of Zeus or Sons of Thunder, or Children of the Sky,
or whatever other title may express their superhuman
•affinities.

Suppose, then, we start from the statement that red is

1 Most of this chapter has already appeared in the Contemporary Review
for May, 1912 ; the matter is reproduced here by the courtesy of the
Editors.

32 THE RED ROBES OF THE DIOSCURI [CH.

the proper colour for the lightning, and illustrate that
statement by reference

Red is the (1) To the colour ascribed to the Thunder-bird, who

Thunder- i^ ^^^ zoomorphic representative of thunder

bjrd,of and lightning:

man, (2) To the colour ascribed to the anthropomorphic

^ "^^ representation of the deity who controls the

priest. thunder :

(3) To the colour worn by the priests and human
representatives of the aforesaid deity.
If all these developments of the idea of thunder and
lightning tell the same story of colour, we shall have little
doubt as to the meaning of that colour when it appears in
the raiment of the Heavenly Twins.

We begin, then, with the Thunder-bird. And first of
all, we select some cases of savage tribes who have evolved
the idea of the Thunder-bird. We alluded above to the
Zulus, whose opinions were so carefully recorded in Calla-

Zululand. way's Religious System of the Amazulu. Amongst these
statements about the bird of heaven, or sky-bird, or
thunder-bird, which comes down when the lightning strikes,
we are told that the witch-doctors lie in wait for the
thunder by the side of a pool near a hill-top, and that, when
the lightning strikes, they rush forward and kill it. ^ It is
said to have a red bill, red legs, and a short red tail like fire :
its feathers are bright and dazzling, and it is very fat.' In
the same book^ we are furnished with an account given
by a Zulu who had actually seen a feather of the bird,
exhibited to him by the man who had found it. The story
runs thus:

'As regards that bird, there are many who have seen
it with their eyes, and especially doctors, and those persons
who have seen it when it thunders, and the lightning strikes
the ground ; the bird remains where the ground was struck.
If there is any one near that place he sees it in the fog on
the ground and goes and kills it. When he has killed it,
he begins to be in doubt, saying, "Can it be that I shall

1 I.e. p. 381.

IV] THE RED ROBES OF THE DIOSCURI 33

continue to live as I have killed this bird, which I never saw
before ? Is it not really that bird which it is said exists, the
lightning bird which goes with the lightning ? " He is in
doubt because he sees that its characteristics are not like
those of birds which he has seen for a long time ; he sees
that it is quite peculiar, for its feathers glisten. A man
may think that it is red : again he sees that it is not so, that
it is green. But if he looks earnestly he may say, " No, it
is something between the tw^o colours as I am looking at it."
I myself once saw a feather of this kind as I was living on
the Umsundugi, for I had wished for a long time to see the "
colour of the bird, and at length I saw one of its feathers.
The man, to whom it belonged, took it out of his bag, and
truly I saw it and said, "Indeed it is the feather of a
dreadful bird ! " '

This very naive account shows that what was expected
was a bird of a red colour ; if an actual bird obtained at the
right time should turn out to be green, the savage looks at
it, and it turns out to be between red and green.

Now let us turn back to the North American Indians
whom we were describing in a previous chapter.

Amongst the Lillooet Indians of British Columbia, we Lillooet
found first an identification of the thunder with the ruby- " ^^"^*
throated humming-bird. Then apparently because the bird
was too insignificant there was a suggestion that the thunder
was ' a bird about a metre in length ; on its head it has
a large crest, like that of the blue jay, but standing far
backward. Its body is blue and its throat red.' Then
after a statement that 'the Indians claim that it was seen
in the mountains near Pemberton some years ago ' the
account continues, * The humming-bird is the friend of the
thunder ' (i.e. not really the thunder-bird, though some think
it to be so). ' Some of the Lower Lillooet Indians say that
the thunder is a man. It is said that he was seen on the
Lower Lillooet River some years ago, during a heavy
thunder-storm. Each time a flash of lightning came, he
could be seen standing on one leg. His head and hair
were red and the hair stood out stiff from one side of his

H. B. . 3

34

THE RED ROBES OF THE DIOSCURI

[CH.

head^' Here the colour will be noted, not only for the
humming-bird's throat, and for the unknown bird to whom
he is related (not being the thunder-bird exactly but just
his friend), whose throat also is red, but also because we
have here, as we pointed out in the previous chapter,
amongst the Lillooet Indians, the very transition from the
zoomorphic to the anthropomorphic representation of the
thunder; in which connection we note that when the
thunder passes over from the ranks of birds to men, he
carries his colour with him. The same feature comes out
Thompson amongst the Thompson Indians, of whom we are told that
' Some describe the colour of its plumage as wholly red, while
others say that it resembles the female blue grouse, but has
large red bars above its eyes, or has a red head, or some red
in its plum,age^.'

The same thing occurs among the Shuswap Indians,
where the conception of the thunder is said to be the same
as amongst the Thompson Indians. ' The thunder-bird is
large and black, and covered with down or short downy
feathers. Some part of its body — according to some, its head
— is bright red^.'

The prominence which is given to the colour of the
thunder is something which belongs to the nature of the
case, and ought to be carefully noted ; for it is a dominant
factor in a number of traditional lines of thought. The
writer of the article on the Cherokees* in Hastings' Cyclo-
pedia of Religion and Ethics, sees the stress laid on the
colour and the meaning of it : he says ' The Cherokees
possess quite a number of anthropomorphic deities of more
or less importance. Of these Asgaya Gigagei (Red Man) is
perhaps the most frequently invoked. He appears to be
connected in some way with the thunder.... The facts that he

Shuswap
Indians.

Chero-
kees.

1 Teit, The Lillooet Indians.

- Teit, The lliovipxon Indians of British Columbia, pp. 3^8-99.

3 Teit, The Shustcap (Memoir of the American Museum of Natural
History, New York). The Jesup North Pacific Expedition, vol. i. pt. vil
1909, p. 597.

* Mr Lewis Spence. He is quoting, from the Reports of the Bureau of
Ethnology at Washington.

IV] THE RED ROBES OF THE DIOSCURI 35

is described as being of a red colour, and that the Cherokees
were originally a mountain people, seem to point to the
conclusion that he was a thunder-god. Other thunder-gods
of the American race, the Con of the Peruvians, for example, Peruvians.
are described as red in colour, and dwelling in clouds upon
the mountain tops — their hue, of course, denoting the light-
ning. The Chac or rain (cloud) gods of the Mayas were Mayas.
called " the Red Ones " owing to their emanating from the
clouds. A portion of the feather-shield of Tlaloc, the
Mexican god of rain, was also of a red colour.'

We are certain, then, that the colour of the thunder-
god or storm-god is commonly regarded as red, and in par-
ticular the thunder-god considered as thunder-bird, must
be a bird with red feathers, a red head, or breast, or tail. It
may, perhaps, be objected that we do not prove that red
always connotes lightning: nor is every red bird a thunder-bird :
that may be freely admitted ; it may be, for instance, a fire-
bird, or a sun-bird, especially a rising-sun bird. Such cases
may be found both East and West : but the fire-bird is only
slightly differentiated fi-om the thunder-bird or lightning-
bird, and we shall sometimes find the two omithomorphs to
be the same. Lightning and fire are in the nature of the
case next door neighbours. Supposing, then, that we have
proved red to be the proper colour of the American thunder-
*gods, can we affirm the same thing for the other hemisphere,
and, in particular, was the thunder-god of the Aryans a bird,
and was it a red bird ? The answers to such questions have
l3een coming in for some time past from various quarters, and
there has been an increasing perception of the existence of
an ancient bird-cult, earlier than the anthropomorphic deities
of Greece and Rome. Peculiar importance appears to be
attached to the woodpecker in the early traditions of either
civilization. As we have already stated, the w^oodpecker in Wood-
Oreek tradition antedates Zeus ; in Latin the same bird w^as ^uit
honoured as Picus Feronius, and associated with the early ^?'^^^^^
history of Romulus and Remus. It assisted the wolf in the
nutrition of the twins, which is very nearly the same thing
as saying that the woodpecker is an alternative parent.

3—2

36 THE RED ROBES OF THE DIOSCURI [CH.

Some persons have treated the woodpecker as a fire-bird,
and have supposed it to be the inventor of the fire-stick,
from its habit of drilling into trees in search of food ; and,
on the same hypothesis, it has been brought into contact
with the Prometheus legends. As we have already said, the
ideas of lightning and fire are closely connected : but it is
clear that the woodpecker must be the lightning bird, for it
is the predecessor of Zeus and of Zeus' eagle ^. Between
Zeus and the woodpecker stands the intermediate zoomorph,
the eagle, which is certainly a thunder-bird ; but even if
the eagle were not there as a connecting link, the thunderous
character of Zeus is so well known that it would be hard
to describe his predecessor in any other terms: in other
words, the original thunder-bird of the Aryans was a wood-
pecker.

But was he red in colour ? The answer is that almost
all the woodpeckers are distinguished by red heads or by
red feathers. The woodpecker that was the predecessor of
Zeus is probably the great black woodpecker. Its head is a.
brilliant red^.

^ In proving the woodpecker to be the European thunder-bird, we are
making an unnecessary geographical limitation. The Arabs of N.W. Africa
call it Hedad, or Heddad, which is the Amorite thunder-god as we know it
in the name Ben-Hadad, Thus the Syrian kings show the name Picus just
as do Italian kings,

2 Its head is one of the significant features in the account given of its;
origin in the Norse legends. Here it is known as Gertrude's fowl, and
is supposed to be the metamorphosis of an old woman in a red cap. (We
shall see something like this presently in the story of the metamorphosis of
King Picus.) The Norse legend will be found in Grimm (Teut. Myth. p. 673,
Eng. trans.) or in Dasent's Popular Tales from tlie Norse, p. 230. It runs as.
follows: When our Lord walked on earth with Peter, they came to a woman
that sat baking; her name was Gertrude, and she wore a red cap on her
head. Faint and hungry from his long journey, our Lord asked for a little
cake. She took a little dough and set it on, but it rose so high that it filled
the pan ; she thought it too large for an alms, took less dough, and began to
bake it, but this grew as big, and still she refused to give it. The third time
she took still less dough, and when the cake swelled to the same size, 'Ye
must go without,' said Gertrude, 'all that I bake becomes too big for you.'
Then was the Lord angry, and said, ' Since thou hast grudged to give me
ought, thy doom is that thou be a little bird, seek thy scanty sustenance
'twixt wood and bark, and only drink as oft as it shall rain. No sooner
were these words spoken than the woman was changed into Gertrude's fowU

IV] THE RED ROBES OF THE DIOSCURI 37

It may, then, be taken for granted that the woodpecker
had been recognised as a thunder-bird by the colour of his
head. Some would add (as we have already intimated)
that he was also a fire-bird, on account of his drilling holes
in trees after the manner of a fire-stick. As we have said,
it is not always easy to tell whether a bird with red crest or
red plumage is a fire-bird or a lightning-bird, or whether it is
both. Some Red Indians use the tail feathers of the red
flicker when they desire to set on fire with their arrows the
wigwam of an enemy ^; in this case, the red flicker is a
fire-bird ; but is he also a lightning-bird ? I do not know
for certain, but as they profess to be imitating the thunder
in using the red feathers in question, it seems likely.

There is, however, a parallel case of some importance, in
which we can decide that the bird under discussion was both
fire-bird, and lightning- bird. I refer to the robin redbreast. The
The evidence is abundant and interesting that it was a thunder-
fire-bird, but it may be suspected that as it was so iden- bird,
tified from its colour (and without any thought of the fire-
drill, as is the case of the woodpecker) that it may just as
easily be a thunder-bird. Let us see.

Its smallness is no disqualification for discharging the
functions which might seem more naturally to belong to the
eagle of Zeus : for we have already seen the ruby-throated
humming-bird acting as Thunder to the American Indians ;
and one writer on American folk-lore tells us^ that he was
actually shown the nest of the Thunder, and was surprised
at its minuteness. So the robin is not excluded, nor even

and flew up the kitchen chimney. And to this day we see her in her red cap,
and the rest of the body black, for the soot of the chimney had blackened
her : continually she hacks into the bark of trees for food, and pipes before
rain, because, being always thirsty, she then hopes to drink.

1 Teit, The Thompson Indians, p. 346. ' On account of their belief that
the thunder shoots the ordinary thunder arrow-heads, and tail-feathers of
the red-shafted flicker, which sets on fire everything that it touches, the
Indians attached feathers of this bird to their arrows, which they shot at
enemies' houses. They also made arrows intended to fire houses from wood
of trees struck by lightning, or tied a splint of such wood to their ordinary
arrows.'

2 Catlin, Life among the Indians, p. 166.

93 THE RED ROBES OF THE DIOSCURI [CH.

his constant companion, the wren. As a bringer of fire,
the robin appears in a curious story told by Swainson^
An old woman, a native of Guernsey, declared that the
robin was the first who brought fire to Guernsey, and that
in crossing the water, his feathers were singed, and he has
remained red ever since. She added that her mother had
a great veneration for the robin, ' for what should we have
done without fire ! ' The story suggests to us that the robin
has been taboo from the earliest times, and not merely
because of a Christian legend that has been attached to
him. And in his case, it may be inferred that no dis-
tinction was made between the robin as fire-bird, and the
robin as thunder-bird. The name Robin is the friendly
form of Robert, it is Shakespeare's ' bonny sweet Robin ' ;
Robert is a common Norman name substituted for Rothbart
(Red-beard), which is well known to be a title of Thor. So
we get to the thunder-god at last. The very name Robin
Redbreast is almost a dittograph.

It would be easy to bring forward other cases of the
folk-lore explanations of the plumage of birds. For instance,
it can be shown that Greece and Rome had other thunder-
birds beside the woodpecker. If the woodpecker was
honoured in ancient Rome, and elsewhere in Italy (for at
Picenum they worshipped a woodpecker on a pillar, i.e. on
the substitute for a sacred tree), recent investigation has
confirmed ancient tradition as to its sanctity in ancient
The Crete ^ ; there is also evidence that the cock was worshipped

thunder- ^^ a thunder-bird in early times. We have already alluded
bi^d- to him in that capacity, amongst a tribe dwelling on an

island in the Victoria Nyanza. At Sparta, also, as the
Dioscuric reliefs there discovered show, the cock is in
evidence from the third century B.C. onwards, which suggests
that at Sparta the cock had become, at some period, the
cult animal in the worship of the Great Twin Brethren. In

^ Folk-lore of British birds, p. 16.

2 I am referring to the famous painted sarcophagus discovered by the
Italians at Hagia Triada, where sacred birds are perched on pillars sur-
mounted by thunder-axes, and I am assuming that they are woodpeckers.

IV] THE RED ROBES OF THE DIOSCURI 39

the great votive relief at Verona, in which Argenidas ex-
presses his devotion for a safe return from a sea voyage,
Mr A. B. Cook has detected a cock, perched on the rocks
overhanging the harbour, where the returned ship rides at
anchor. He has also shown that a cock was connected with
the worship of Zeus Felchanos, where the second name '
under its equivalent Vulcanus makes it fairly certain that
the deity covered by the two names was a thunder-god \
From these and similar indications we infer that the cock
is a thunder-bird, and its red crest is in harmony with the
identification. A curious confirmation of this arises from
the fact that the cock in modern times discharges a function Thunder-
which belonged in ancient days to the thunder-eagle. lig^tninR^''
Vitruvius tells us^ that eagles are to be put upon the ends
of the roofs of temples, to protect them from lightning;
the same duty is discharged for modern churches and barns
by the mounted cock upon the weather-vane ; and it is
amusing (and we may add, it is characteristically ecclesias-
tical) to see the old and new sometimes side by side, when
the modern lightning conductor runs up by the side of
the ancient lightning averter. From these and similar cases
we see that the worship of the thunder passed through an
ornithomorphic stage, and that the proper colour by which
one recognises the representative of the thunder or lightning
is red. No doubt the cock has to do with the lightning, and
that he is what the Red Indian would call Thunder, with
power to avert the Thunder.

The question will arise at this point as to why, if the
cock is the cult-bird of the Dioscuri in Sparta at the time to
which we refer, it was not so at an earlier date. The answer The cock
is that it is a religious importation that came from Persia, came^from
where it was discharging the same function of thunder- Persia,
hood and original royalty as the woodpecker was doing in
Greece. The Greeks call it ' the Persian bird,' and Aristophanes
tells us distinctly of the place of honour which it occupied

1 See A. B. Cook, Folk-Lore, 1904. For the Spartan reliefs, see Tod and
Wace, Cat. of Sparta Museums, p. 113, etc.

2 See S. Eeinach, Mythes, Cultes et Beligions, torn. iii. p. 73.

40 THE RED ROBES OF THE DIOSCURI [CH.

in Persian folk-lore. Thus in the Birds (11. 480 sqq. tr.
Rogers) :

"Zeus won't in a hurry the sceptre restore to the Woodpecker tapping

the Oak.
In times prehistoric 'tis easily proved, by evidence weighty and ample,
That Birds and not Gods were the rulers of men, and the lords of the

world; for example
Time was that the Persians were ruled by the cock, a king autocratic,

alone ;
The sceptre he wielded or ever the names, Megabazus, Darius, were

known ;
And the Persian he still by the people is called, from the Empire that

once was his own."

Aristophanes clearly claims for the cock a position parallel

to that of the woodpecker antedating Zeus ; consequently

the real king displaced in Persia is not Megabazus or Darius,

but some deity more or less parallel to Zeus, in the Persian

The cock pantheon. Let us test the matter by enquiring whether the

i^-iu^ cock is a cult animal in Mithraism. A reference to Cumont^
Mithra-

cult. will show a number of cases where a cock attends the

Mithraic twins Cautes and Cautopates.

" On donne souvent un coq pour compagnon a Cautes,"
with reference to monuments where the cock is seen at the
feet of Cautes, or on his hand. On another monument the
cock is said to stand at the feet of Cautopates.

It was natural to interpret these of a Solar cult, rather
than of the thunder : but first interpretations are not always
correct or final : and it does not by any means follow that
the thunder-bird is excluded. Moreover, since Cautes, who
has the cock on his hand, shows by that sign, in the manner
known to archaeologists, that he has displaced in the cult
what he is carrying, we may say that the Mithraic twins
were originally a c©uple of cocks in the same way that in
ancient Greece we identify them with a couple of wood-
peckers.

This protective power of the Thunder against the

Thunder can also be seen in the Zulu belief to which we

have already alluded ; for if the Zulu medicine man finds

a thunder-bolt, *he uses it as a heaven-medicine,' and so

^ Monuments relatifs au culte de Mithra, u 210, 212.

IV] THE RED ROBES OF THE DIOSCURI 41

they say that the courage which they possess of contend-
ing with the heaven (i.e. the lightning) is that thunder-
bolt, which is found where the lightning has struck.
Especially the bird also, which is called the lightning bird,
they say that it is among the most powerful of all lightning-
medicines ^

We come in the next place to the anthropomorphic repre-
sentation of thunder and lightning : and here our previous Com-
investigation has helped us, by showing us, in the case of the orindian
Lillooet Indians, an actual transformation of function from thunder-
bird to man ; and with that transference, the symbolic colour scan-
is also transferred. When one reads as above, the Lillooet <ii"*^i^'^-
Indian's account of the man with red face and red hair, who
was seen every time a flash of lightning came, we are
reminded of the thunder-god of our own ancestors. For
Thor had red hair and a red beard, and when he blew therein
it thundered and lightened. We see how close the American
Indian had come to the Scandinavian idea.

But it is not only Thor that makes the connection
between the earlier zoomorphs of the thunder and the red
colour of the thunder. Jupiter Capitolinus himself was Jupiter
formerly a red-painted image ; so that there could be no j^^us* ^s
mistake in saying that he was, par excellence, the Thunder. Thunder.
He was fulminate, as far as colour could make him, and
strangely like the Northern Thor, What the Dioscuri by
their drapery suggest, he reinforces by a more complete
statement.

With regard to the Dioscuri themselves, the association
of red colour with them, is not a mere Roman peculiarity :
it must be an Aryan idea, for we find that the Veda says The
that red is the proper colour of the A^vins (the Indian ^^l^^^^
horsemen, who correspond to the Dioscuri). Accordingly
Oldenberg says^ 'in certain special sacrifices, along with
a bull offered to Indra, there is introduced a red-coloured
goat for the Ayvins, for the Ayvins equally are of red colour.'
It has been pointed out, for example, that, in the old times,

1 Callaway, Religious System of the Amazulu, p. 380.

2 Oldenberg, Veda, p. 358.

•

42 THE RED ROBES OF THE DIOSCURI [CH.

a successful Roman general, to whom a triumph was granted,
was considered as an actual impersonation of Jupiter, and to
fulfil that dramatic action, he was painted red^.

This painting of the triumphant Roman general may be

compared with the humbler parallel of the man amongst

The the Thompson Indians of British Columbia to whom twins

Thunder- qj.q given in charge when they are bom. He wears a head-

among the band, generally of the bark of Eleagnus argentea, into which

InciianT°° are stuck eagle or hawk feathers. He paints his whole face

red, and holds a fir-branch in each hand. Evidently the

man is, here also, personating the thunder, and pretending to

be the father of the twins ^

That this is the meaning of the red-painted face may be
seen from cases where the father of the twins himself takes
on the decoration. Thus Boas tells us in his sixth report on
the N.W. tribes of Canada*, that the ' parents of twins must
build a small hut in the woods far from the village. There
they have to stay, two years. The father must continue to
clean himself by bathing in ponds for a whole year, and must
keep his face painted red.' The father is raised to thunder-
rank by the possession of twin-children.

What is true of the successful Roman general who
impersonates Jupiter for one particular occasion, is probably
true of the priests who represent him in other senses. Now
these priests are the successors of a long line of medicine
men, occupied inter alia with the management of the weather,
and working by sympathetic and other magic, for the kind of
weather that they want. If, then, we can show that red is the
proper colour for such performances, it will not be difficult to

1 We may refer to Pliny, Nat. Hist, xxxiii. 36. 'Minium quoque...nunc
inter pigmenta magnae auctoritatis, et quondam apud Eomanos non solum
magnae, sed etiam sacrae. Enumerat auctores Verrius, quibus credere sit
necesse, Jovis ipsius simulacri faciem diebus festis minio illini solitam,
triumphantumque corpora; sic Camillum triumphasse.'

See also Rushforth in Smith-Weyte-Marindin ; Diet. Ant. ii. 894, who
points out the identification of the triumphing general with the god. See
Suet. Aug. 94; Juv. x. 38; Liv. x. 7, 10, etc.

2 Teit, The Thompson Indians , p. 310 {Jesup N. Pacific Expedition, vol. i.
1898-1900).

3 1890, p. 39.

IV] THE RED ROBES OF THE DIOSCURI 43

generalise for the priesthood the same colour as applies to
the divinity. Here is one curious case from a very debased
civilization, that of the negroes in Brazil, who have become Thunder-
nominally Roman Catholic, but have largely reverted to the °^*
savage cults of the West Coast of Africa from which they negroes
originally came. They build rude oratories (terreiros) in
the manner of the African fetish huts, and have mingled in
an indiscriminate manner the saint worship of the Roman
Catholic Church with the original fetishism. In every one
of these huts, for example, will be found images of Cosmas
and Damian, one of the conventional Roman substitutes for
twin-worship. This combination of cults they call the
worship of the Orisas (or saints). In the catalogue of these,
the third place is given to the thunder-god Shango ; he is
the thunder-god of the Yorubas in West Africa. His other
name is Dzakouta, which means the ' hurler of stones,' by
reference to the thunderbolts. The wooden figure of Shango
which is found in all these oratories represents a priest with
the insignia of the deity, and especially with a flint hatchet
in each hand, and another flint hatchet over his head. And
amongst the other insignia of this thunder-representing figure,
not the least significant is his red apron. To the worship of
Shango, an order of devotees is attached, every one of whom
is dressed in red. And the Abbe Etienne Ignace, to whom
we owe these observations, remarks that the colour is meant
to represent the lightning; 'cette couleur, en effet, est de
nature a rappeler les eclairs rutilants qui s'echappent des
mains de cette divinite\'

The hatchets, too, as we have seen elsewhere, are thunder-
axes, and can be paralleled in many a Greek and Oriental
cult, as in the worship of Jupiter Dolichenus and amongst
the ancient Cretans.

This single illustration from an out-of-the-way corner
will show how the medicine men and priests of old-time
thought of the thunder and lightning and their various
representations and qualities. There can be no doubt that
the red raiment of the Heavenly Twins at Rome means the
^ Anthropos for 1908, pp. 886, sqq.

44 THE RED ROBES OF THE DIOSCURI [CH.

same as the red colour of the images, priests and worshippers
amongst the negroes in Brazil.
The story The transition from the red feathers of the woodpecker
Picus. to the red raiment of the Dioscuri, can be studied very
prettily in the inverse order, in Ovid's account of the meta-
morphosis of Picus, king of Latium, at the hands of Circe,
the enchantress. According to Ovid, this enchantment was
an act of feminine revenge upon Picus, because he did not
respond to Circe's amatory proposals : he was, in fact, con-
tracted elsewhere. Picus, the king of Ausonian lands, of
Satumian descent, a lover of horseflesh, and skilled in
cavalry warfare, goes out to hunt the wild boar in the
woods. Him Circe spies from out the glade, as he rode
along, with two boar-spears in his left-hand, and (notice
the horseman's raiment) robed in a scarlet chlamys buckled
with gold^

Now notice what happens when Circe transforms him
from king Picus into king Woodpecker : his wings become
the colour of the robe, his golden buckle turns to feathers,
and his neck is ringed with gold. Nothing remains of the
ancient Picus except his name.

Purpureum chlamydis pennae traxere colorem,
Fibula quod fuerat, vestemque momorderat aurum,
Pluma fit, et fulvo cervix praecingitur auro,
Nee quicquam antiqui Pico nisi nomina restat,

Ov. Met. XIV. 393-396.

Ovid's metamorphosis is an artificial one, in exactly the
opposite direction to what really took place : the tradition
was not a mythological one from man to bird, but a change
of cult from ornithomorph to anthropomorph. The real
king Picus is the woodpecker, who was king before Zeus.
Let us then transform him back again, and we shall see that his
golden throat and red feathers become the scarlet chlamys
bound with gold of the thunder-man. The scarlet colour
of king Picus' chlamys answers then to the red feathers of
the woodpecker: and we have traced this colour through
the bird form to the human form in theology, and in the

1 Poeniceam fulvo chlamydem contractus ab auro, Ov. Met. xiv. 345.

IV] THE RED ROBES OF THE DIOSCURI 45

images of the gods and the dress of their worshippers in
ritual.

We can now rjeturn to the description of the Dioscuri
which has come down to us in the ancient legends; no
better instance could be found than Pausanias' story of the The M«s-
two young warriors from Messene, who dressed themselves ^jj-ggg ^^g
up as Dioscuri, and deceived the Spartans who were gathered Dioscuri.
for a religious festival in honour of the Twins\ '^Once
when the Lacedemonians were celebrating a festival in camp
in honour of the Dioscuri, and were carousing and making
merry after their mid-day meal, Gonippus and Panormus
appeared to them, clad in white tunics and purple cloaks
('XXa/jLv8a<i 7rop(f>vpd<;, tr. red cloaks) riding on gallant steeds,
with caps (ttiXoi) on their heads, and spears in their hands.
When the Lacedemonians saw them, they did obeisance
and prayed, thinking that the Dioscuri were come to the
sacrifice. But when once the young men were in their
midst, they galloped through them all, stabbing with their
spears ; and after laying many low, they rode off to Andania.
Thus they dishonoured the sacrifices of the Dioscuri. It was
this, I believe, that roused the hatred of the Dioscuri against
the Messenians.'

No doubt the young Messenian cavalry-officers got them-
selves up for the sport by a proper equipment in caps,
tunics, cloaks and colours. I think there can be no doubt
that Pausanias means us to understand that their chlamydes
were red.

The same thing may be noted in the account of the The
battle of the Sagras river, where the Locrians unexpectedly ^^^ ^j^g
defeated the men of Crotona by the aid of the Dioscuri. Locrians.
The Latin version of this story is in Justin. The Locrians
had appealed to the Spartans for aid, but the Spartans had
a distaste to go so far afield, and recommended the Locrians
to consult the Dioscuri. When the day of battle came,
there appeared on the wings of the little Locrian army two
young warriors of strange appearance, and unusual size,
riding white horses and wearing scarlet cloaks. These
' Pausanias, tr. Frazer, iv. 27. 1.

46 THE RED ROBES OF THE DIOSCURI [CH.

strange auxiliaries decided the day in favour of the Locrians,
and the news of the battle was miraculously telegraphed on
the very same day to Athens and Sparta ^

Another curious legendary point which betrays the origin
The Twin of Castor and Pollux as the Sons of the Thunder will be
in the found in the story of the sceptic who doubted their veracity,
Forum at as they stood by the pool of Juturna and told the victory at
the Lake Regillus. The Twins touched the unbeliever's
beard. It was at once changed to a red colour; the victim
of the miracle went ever afterwards by the name of Aheno-
barbus, and transmitted the title to his clan. If the thing
had happened in Northern Lands, he would have been nick-
named Rothbart, and every one would have recognised that
he had had dealings with Thor, who bears the same supple-
mentary name^.

Not only was it the case that the Dioscuri were believed

to have worn red chlamydes on those occasions when they

miraculously turned the tide of the battle, but there is

The reason to believe that the soldiers who were immediately

anny*° under their patronage were also clothed in scarlet. Cer-

imitates tainly this was the case with the Spartans, who used to go
the Twins. . % , . _ , i rv, x ,

into battle carrying the sacred cross-beams (ooKava) that

were the visible representations of the presence of the Twin

Brethren. They wore cloaks of the appropriate red colour

and marched to the music of flutes that played a tune

known as Castor's tune. I suppose this means that Castor

was the inventor of it, so that we have here a case of the

patronage of music by one of the Twins, as we have it in

' Justin. XX. 2, 3. ' Quo metu territi Locrenses ad Spartanos decurrunt;
auxilium supplices deprecantur ; illi longinqua militia gi-avati, auxilium
a Castore et Polluce petere eos jubent....In cornibus quoque duo juvenes
diverso a caeteris armorum habitu, eximia magnitudine et albis equis, et
coccineis paludamentis, pugnare visi sunt, nee ultra apparuerunt, quam
pugnatum est. Hanc admirationem auxit incredibilis famae velocitas ; nam
eodem die, qua in Italia pugnatum est, et Corintho et Athenis et Lacedae-
mone nuntiata est victoria.'

^ The story will be found in Plutarch, Aemilius Paullus, xxv. eW oi /jUv
iTn\j/av(Ta.i, \iyovTa.i. r^s vTrriv7]s avrov rotv x^po^v drp^fia /uetStwcrey i] 5e eidvi
iK fieXalvTji rptx^s eU wippav /xera/SaXoOco, ry fxkv Xbytp iri<TTiv, rifi S' dv5pi
vapaffxet" iTrlKXTjciv tov. 'Arp/d^ap^ov, orrep earl xttX/cojrurywj'a.

IV] THE RED ROBES OF THE DIOSCURI 47

the Theban pair, Zethus and Amphion, of whom the latter
is reported to have built Thebes, or to have helped to build
it, by the music of his lyre^ We remember also the Hebrew
triad, Jabal, Jubal, and Tubal ; of whom Jubal is the in-
ventor of the harp and organ. If this is the right explanation
of Castor's tune, this agrees with the idea that we get of
him elsewhere, that he was the gentler of the pair, and his
brother the professional ruffian.

At Sparta, then, the music was Dioscuric, and so was the
drapery. On a certain occasion when an earthquake had
destroyed Sparta, and when the Messenians were in revolt,
the Spartans sent a messenger to Athens for help; and
Aristophanes describes the appearance of the suppliant,
seated on the altar, with pale face and red coat\

The Spartan army, then, was thoroughly Dioscurized.
And it is natural to ask the question whether the same
thing is not true of the Roman Knights, who rode in pro-
cession, called Transvectio Equitum, on the day of the
Commemoration of the Battle of the Lake Regillus,

We have now shown, from many points of view, that red
is the proper Dioscuric colour ; our investigation having
taken us into the earlier cults that preceded the great
religions of Greece, Rome, and India, and into the omitho-
morphic worship which precedes some, at least, of the an-
thropomorphic representations of deity. The colour of the
thunder has affected all its living representatives. Moreover
the suspicion arises that this may apply, to some extent, to
the vegetable and inanimate representatives of the Thunder,
Here is an interesting case. We have seen that, in general,

^ Cf. Marlowe, Br Faustus, Act n. sc. 2 :

' Have not I made blind Homer sing to me ?

And hath not he that built the walls of Thebes,
With ravishing sounds of his melodious harp,
Made music with my Mephistophilis ? '
2 This is pointed out by Frazer, Attis, p. 108, who gives the reference to

Aristophanes, Lysistrata (1138, seq.). Other allusions {v. Frazer, in loc.)

will be found in Plutarch, Lycurgus, 22; Xenophon, Eespiih. Lacedaem.

XL. 3 ; Aristotle in a scholion to Aristophanes, Acharn. 320 ; Plutarch, Instit.

Lacon. 24.

48 THE RED ROBES OF THE DIOSCURI [CH. IV

the thunder-tree is the x)ak, though there are traces of other

dwellings for the mysterious flame: at Sparta, the Twins

were detected once in a wild pear-tree. In Palestine, also,

sacred oaks are the fashion, and it is from such sacred oak

(or terebinth) that the Thunder^god and the Twins came to

The pome- visit Abraham. There is, however, another tree, the pome-

Thunder- gr^nate tree, whose name, Rimraon, has perplexed the lexico-

tree: graphers. They usually content themselves by saying it is

etymologically of unknown origin. As Rimmon (Assyrian,

Rammanu) is the name for one of the thunder-gods of

Mesopotamia, we are naturally invited to consider the

pomegranate as a thunder-tree ; and anyone who has ever

seen a pomegranate orchard, aflame with scarlet blossoms in

the early spring, will have no doubt as to the reasons of the

identification.

the holly- It is possible that this observation may lead us to the

*f^® • reason for the sanctity of the holly-tree, and the rowan-tree

tree. (mountain-ash) in our own islands^

Even inanimate objects will sometimes furnish us with
the colour suggestion. Blinkenberg reports that in the
islands off Esthonia, people believe that the thunder-stone
turns red on the approach of a storm\

1 The rowan-tree is simply the red tree; not from the English roan
which goes back through Italian rovano to the Latin rufus; but from a
Norse form said to be derived from a word meaning red and supposed to be
related to the Icelandic reynir : see Skeat, Etym. Diet.

2 The reference is to Russwurm, Eibofolke, ii, 249. The whole passage
is important. ' Wahrend eines Gewitters werden die Donnerkeile ganz roth
(I. of Worms), und man legt sie dann in das Gefass, aus welchem das Vieh
trinkt, damit es durch den Schreck beim Donner nicht Schaden leide : denn
dadurch wird die Milch ganz kraftlos und giebt keinen Rahm (Dago,
Wichterpal, and Worms). Die Donnerkeile sichern auch gegen Einschlagen
des Blitzes (Wichterpal, Worms).... Wenn man Korn aussaet, legt man sie
in das Kiilmit (Kjolmt) aus welcher man streuet, so schadet in dem Jahre...
das Gewitter dem Korne nicht,... wer daher einen Donnerkeil findet, der darf
ihn nicht weggeben, well er sonst sein GUick verscherzen wiirde (Worms).'

CHAPTER V

THE TWIN-CULT IN WEST AFRICA

We have spent some time in explaining the beliefs
which savage peoples have as to the nature of thunder and
lightning, and have taken pains to point out, without
attempting an exhaustive treatment, the wide-spread idea
that the thunder is a bird. It was necessary to do this
because of another belief, also widely held, which is our
main study, that Twins are the Children of Thunder. It
was impossible to deal adequately with the genesis of the
Twin-cult, unless we had some previous idea of Thunder-
cult. Now that we are sufficiently informed on that point,
we can go on to discuss the Twin-cults more minutely. Is
the taboo on Twins as universal as it is early ? Are there
any wide stretches of human life or of human history that
know nothing of such a taboo ? And does the taboo, where
it exists, work out from a Fear into anything that can be
called a Religion ? To answer these questions, we want to
know more about peoples savage of to-day, and about peoples
less cultured than ourselves in bygone days.

We shall begin with Africa, because there we shall find
civilization most elementary, and we may therefore be able
to get nearest to the origin of the Great Fear, and to mark
most certainly its early developments. There are still many
parts of Africa, where we only know the coast-line, and a
little of the hinterland. Where the coast-line belongs to
a progressive European power, the custom of killing twins is
sure to be in process of disappearance ; and on this account,
the evidence is apt to be elusive. We shall, however, be
able to establish quite easily the general existence of Twin-

H. B. 4

50

THE TWIN-CULT IN WEST AFRICA

[CH.

Dapper's
Geo-
graphy.

Blomert's

travels.

Twins
killed in
Benin.

Muller on
the Gold-
Coast,
Twins of
same sex
live.

cults all over Africa, both amongst the negroes, and amongst
the Bantus.

I believe the first to publish information about the Twin-
cult in West Africa was Dr Olfert Dapper, whose book
entitled Nauwkeurige Beschrijvinge der Afrikaansche Ge-
westen was published at Amsterdam in 1668, It certainly
is strange that we should have no English or Portuguese
relations of an earlier date. The important thing about
Dapper is that he is a scientific geographer, and describes
countries and peoples he has never visited; he tells us, in
his preface, that he obtained much information about the
country between Cape Verde and the kingdom of Lovango
(Loango) from the writings of Samuel Blomert, which had
been handed to him by the great Leyden scholar, Isaac
Vossius : and he mentions that Blomert's account was very
full, and that it contained a large amount of information
not previously recorded. Blomert had, as Dapper tells us,
lived several years in Africa.

It may be assumed, then, that it was from Blomert
that Dapper obtained the statement that in Benin * no twins
are ever found ; but as may be supposed, they are bom there
as well as elsewhere, for it is suspected that either of them
is every time choked by the midwife, the giving birth to
twins being considered a dishonour in the country, for they
firmly believe that one man cannot be the father of two
children at one time.'

In this account we have evidence that twins are killed,
a conjecture as to how they are got rid of, and the native
reason for their removal. We know enough about the Twin-
cult to inspire us with confidence in Dapper's statements.
The case was otherwise with those who followed him, as we
shall presently see.

In 1673, W, T. Muller published at Hamburg an account
of a part of the Gold Coasts In this we find (p. 184) that
when a woman brings into the world twins of the same sex,
they preserve them alive. If, however, they should be of

^ Die Afrikansclie auf der Guineisclien Gold-cust gelegene Landscha/t
Fetu.

y] THE TWIN-CULT IN WEST AFRICA 51

opposite sexes, they select one of them to live, and kill the
other. We shall see, later on, cases of especial severity
towards twins of opposite sexes, and reasons assigned for
that severity ^

In 1704 there was published at Utrecht, by Bosman, a Bosnian's
work entitled Nauwkeurige Beschrijvinge van de Guinese, tio^n"f
which contained accounts by D. van Nyendael of the manners Guinea.
and customs of the natives on the Gulf of Guinea.

Bosman, in his preface, challenges Dappers statements,
and so does Nyendael. They argue that Dapper had never
visited Benin, and that his accounts are contradicted by
their own. That Dapper was never in Benin, we have his own
statement for ; he was not a traveller, but a scholar writing
on Universal Geography ; that his evidence contradicted
V. Nyendael's is not to his discredit. The discord brings
at once to the front the important fact that precisely opposite
views of twins may be taken in the very same district.
Thus V. Nyendael relates that ' if a woman bear two Twins
children at birth, it is believed to be a good omen, and ^^ ^°°^^
the king is immediately informed thereof, and he causes Benin (?)
public joy to be expressed by all sorts of music... In all
parts of the Benin territory, twin-births are esteemed good
omens, except at Arebo, where they are of the contrary except at
opinion, and treat the twin-bearing woman very barbarously ; ^'^^^°-
for they actually kill both mother and infants, and sacrifice
them to a certain devil, which they fondly imagine harbours
in a wood, near the village. But if the man happens
to be more than ordinarily tender, he generally buys off his
wife, by sacrificing a female slave in her place : but the
children are, without possibility of redemption, obliged to be
made the satisfactory offerings which this savage law requires.'

So it is clear that v. Nyendael had come across both
interpretations of the twin-taboo (though he makes too little

^ ' Wanns gesehieht dass die Miitter Zwillinge eines Geschlechtes zur
Welt traget, so behalten sie dieselbe beim Leben. Sind aber die Zwillinge
unterschiedenes Geschlechtes, ein Knablein und ein Magdlein, so erwahlen
sie eines darausz, welches sie wollen, das ander aber wird von ihnen
erwehnter massen get6dtet...Gleicher Gestalt wird auch das zehende Kind,
welches eine Miitter gebiehret, unschuldiger Weise getodtet.'

4—2

52 THE TWIN-CULT IN WEST AFRICA [CH.

of the savagery of the Guinea negroes), and that he had
also detected the beginning of the modification of the more
savage interpretation. There was, therefore, no need to
challenge Dapper's statements which might have been as
true as his own : v. Nyendael goes on to give cases which he
had known ; the first one, which he dates in the year 1690,
was of a native merchant, whose wife had borne twins : the
merchant redeemed his wife with a slave, but sacrificed the
children. Next year, the same thing happened to a priest's
wife, and the priest sacrificed, with his own hands, the two
children, and a substituted slave woman. Exactly a year
later, the priest's wife repeated the offence of twin-bearing,
and V. Nyendael suspects that she atoned for her fertility by
death.

We are now in possession of trustworthy information as
to the state of opinion on twins in the district of Benin.
They were liked and not liked ; the centre of dislike appears
to have been Arebo. More than a hundred years later, Benin
was visited by Lieut, (afterwards Commander) John King
of the British Navy. It was somewhere between the years
1815 and 1821 ^ He saw much service on the Guinea Coast,
but his account of Benin appears only to be known in a
French translation ^
Lieut. Lieut. King notes that the barbarous custom of exposing

^*°s- twins which formerly existed at Arebo (lat. 5° 80', long. 5° 10')
has now introduced itself at Gatto : the children were placed
in an earthen pot, face upwards, and allowed to perish on the
top of a hill.

From this statement we arrive at a confirmation of
V. Nyendael's statement about Arebo (unless King should be
quoting from v. Nyendael) ; we have also the very doubtful
statement that the inhumanity of twin-murder was spreading
elsewhere. It is not at all likely that the Guinea natives were
becoming more inhuman with the course of time : the natural
explanation is that the observers were coming across more
traces of the murders of twins, and not that more twins were

^ See O'Byme's Naval Biography. Lond. 1849.
2 Journal des Voy. vol. xm. Paris, 1823.

V] THE TWIN-CULT IN WEST AFRICA 53

being murdered. As to their placing of twins in earthen
pots on the top of a hill, that is confirmed by later travellers ;
the top of the hill only means that portions of the country
are tabooed for the purpose of getting rid of the dangerous
invaders. Any part of the bush, for instance, into which
twins have been thrown, becomes, as we shall see, infected
with the taboo of the exposed children, and will be universally
avoided, except for the purpose of such exposures.

When Captain John Adams published in 1823 his Captain
Memarks on the Country from Cape Palmas to the River Adams.
Congo, he noticed the same variety in the treatment of
twins. He tells us (p. 37) that all twins born in Fanti- Twins
land are called by the same name Attah, which signifies ^^^comed
twin, and that the mothers are held in great esteem for Fantis
being thus prolific. Whereas in Bonny, the reverse takes Bonny,
place : ' the mothers of twins are compared to goats and are
not infrequently destroyed.' We shall find this comparison
of the twin-mother with the multiple-bearing lower animals
in many parts of the world : it is not, however, to be re-
garded as the root idea of the great taboo, whose leading
characteristic is fear rather than disgust.

Captain Hugh Crow tells us in his Memoirs, published in Captain
London in 1830, that at Bonny both the mother and the ^^^^
twins are put to death. Here we have the taboo in its
extreme form, without any modification. So far we have
been following what may be called a history of the discovery
of the Twin-cults ; and the authors quoted, most of whom we
have verified, will be found collected in Ling Roth's book on
Greater Benin^, We shall obtain some more information for
our purpose from this valuable book. In recent times, the
evidence of travellers and of missionaries has greatly ex-
tended our knowledge. We will continue the examination
of the beliefs of the natives in the Niger Delta, making
notes from point to point of any important developments in
the cult.

For example, there lies before me a magazine which
makes reports of a mission in the Niger Delta called the
1 Greater Benin. Halifax, 1903.

54

THE TWIN-CULT IN WEST AFRICA

[CH.

Twins
killed in
Qua Iboe
district.

Twin-
mothers
banished,

Qua Iboe Mission Quarterly, and relates to work carried on
near the mouth of the Qua Iboe River. In the issue for
August, 1911, Mr R. W. Smith reports a visit he paid to a
native church at Enon. He describes the change which the
Gospel was making in the people, and by contrast speaks of
what had happened upon a previous visit. He tells us that
'about two months previous to this service, I heard the
people wailing in the village. Some young fellows asked me
to come and see a woman who had just given birth to twins.
I went with them to a little dilapidated hut. The woman
was sitting on the ground, and the children were lying on the
clay floor. There was no one to help her.

' I went outside and asked the women to do something.
They told me that Twins were a sign of God's wrath ; if they
assisted this woman, their own children would be blighted.
I must say to their credit, they looked greatly distressed,
and I am sure would have liked to help, but this horrible
fear possessed them to such a degree as almost to paralyse their
minds. I caught the husband, who wanted to run away,
and tried to make him help, but he moaned and groaned so
much that I was glad to get rid of him. One of the young
fellows and myself washed the infants, and as the woman
refused to suckle them, I got a tin of milk, and we tried to
feed them. For two days we kept them alive, but at last
they died.'

This very simple account of the Twin-cult in our own
time will show clearly the extent to which the Great Fear
still prevails, stronger than neighbourliness, and more potent
than the love of father, or even mother, for the children.
In the next issue of the same magazine (Nov, 1911, p. 199),
Mr Smith gives a further account of his conflict, as a
Christian teacher, with the great Taboo. As it brings out
some further important features of the Cult, I transcribe
some sentences.

' You have heard how women who give birth to twins
are treated in Qua Iboe. The children are killed and the
women banished to a village where only mothers of tivins are
allowed to live. The man who was foremost in welcoming me

V] THE TWIN-CULT IN WEST AFRICA 55

to the town (of Ikot-Idung) had five wives. One, whose name
was Chonko, his favourite, immediately after my arrival,
gave birth to twins. The father came and said " What shall
I do." I said, "Do you want to send her away?" and he
said, "No"; I said, "Alright, my house is nearly finished,
are you prepared to leave your own compound and take your
wife there and nurse her ? " He assented and went. The
custom is to condemn a house where twins have been horn.
The people said to me, " Look ! we have built you a nice
house, now you've gone and spoilt it, because you will have
very bad fortune if you live there after that woman is
gone." The chiefs threatened the man. The walls and floor
were very damp, and the mud had not dried. He caught
a severe cold sleeping on the ground, yet he remained firm,
and to-day his wife is living with him. This brave stand
has influenced the minds of all, and I hope to see the cruel
custom soon done away with completely.'

The writer has given us two fresh pieces of information ;
one, that the taboo on the unfortunate woman and children
extends to their house, and, he might have added, to all
their possessions. A Biblical parallel may be found in the
story of Achan in the book of Joshua, who had touched
tabooed spoil, with lamentable results to himself and all that
was his.

The second point of importance is that the woman might
be expelled to live in a place where other similar tabooed
women live ; in other words, we have the suggestion of the
formation of a twin-town or sanctuary.

Mr Smith did not notice, that the abolition of the twin-
taboo which he was trying to accomplish radically by the
introduction of the Christian faith, was already begun by a
slower evolutionary method. Apparently, it was already the
custom to spare the woman, and to assign her a permanent
exile in place of an immediate death.

Many more testimonies to the beliefs of the negroes in
the Delta of the Niger and in adjacent districts might
be quoted at this point. Some of them have already been
given, or reference has already been made to them in the

56 THE TWIN-CULT IN WEST AFRICA [CH.

second chapter of my book on the Cult of the Heavenly

Twins, and it is not necessary to repeat them, simply for the

sake of making a complete literature on the Twin-cult.

It is proper, however, to allude briefly to such parts of the

evidence of travellers and of missionaries as throw into

relief either the inner meaning of the cult, or the various

stages of development through which it passes.

Miss One of the most striking and pathetic accounts of the

Kingslev's ^°^^ which the twin-terror has upon the native mind is

story. given by Miss Kingsley in her Travels in West Africa^.

She relates the case of a poor slave woman who had become

an outcast through bearing twins, and the way in which the

children were saved by the heroic intervention of Miss

Slessor, a lady missionary at Okyou. The story should be

read in Miss Kingsley 's own pages, which are abbreviated in

Mr Ling Roth's book on Greater Benin, and still more

by myself in the work just referred to. A single sentence

from Miss Kingsley lets in a flood of light, without her

Twin knowing it, on the history of the taboo : 'All children are

and others ^^^^own (into the bush) who have arrived in this world in the

exposed, way considered unorthodox, or who cut their teeth in an

improper manner. Twins are killed among all the Niger

Delta Tribes, and in districts out of English control, the

mother is killed too, except in 0-mon, where the sanctuary

Twin- is. There Twin mothers and their children are exiled to an

aries. island in the Cross River. They have to remain on the

island, and if any man goes across and marries one of them,

he has to remain on the island too.'

The opening sentence as to children born in an un-
orthodox manner is a delicate allusion to another savage
terror, the dread of children born feet first. It is an im-
portant study, as the history of Ancient Rome, with its
worship of Venus Verticordia, appears to involve European
peoples in the same primitive belief and dread. We shall
come across more of this sort of thing. With regard to the
twin-births, however, of which Miss Kingsley remarks that
' there is always a sense of there being something uncanny

1 p. 324.

V] THE TWIN-CULT IN WEST AFRICA 57

about twins,' the passage which we have quoted conveys an
excellent idea both of the extent of the taboo, its original
intensity, and the mode in which the taboo has been
gradually lifted. The reference to the sanctuary on the
Cross River is of the first importance, as we shall see later.
It means that the origin of sanctuaries is to be sought, in
part at least, in the isolation of twins with their mothers and
attached or annexed friends. Here again we shall want to
examine the matter in the light of Greek and Roman origins.

The Cross River, which is a little to the east of the Sanctu-
Niger, after passing through the district of 0-mon, to which t^e^cross
Miss Kingsley refers, runs out into the Gulf of Guinea at Old River.
Calabar ; and from a missionary of the Calabar Mission (quoted
by me in Cult, pp. 12-14), named Goldie, we obtained the
same statement as that made by Miss Kingsley with regard Mr Goldie
to the formation of sanctuaries S to the following effect : |.jq„ ^f
that ' the mother, who was visited with the much dreaded twin-
affliction of a twin-birth, was no doubt formerly destroyed
with her infants ; but we found on our arrival that, though
she was driven out of the town, and mourned for as dead,
she was permitted to live in the farm districts, and a hamlet
was built on the outskirts of each town, called the ' twin-
mother's village,' in which those resided who were under-
going the banishment for life.'

This passage also is illuminating : it shows that the twin-
sanctuary is something much more common than the single
island in the Cross River, of which Miss Kingsley speaks ;
in other words, if the course of human evolution in Europe
is anything like what we see in the Niger Delta, the pro-
gressive civilization of antiquity must have been prolific in
Twin-towns to an extent comparable with the abnormal
fertility of the female population. There should be many
Twin-towns, as Mr Goldie properly calls them, and we shall
have to keep our eyes open for such towns, and such islands,
as bear marks, in their nomenclature or otherwise, of an
origin in the twin-taboo.

Returning to Mr Goldie's account, it will be found that

1 Goldie, Calabar and its Mission, pp. 24 seq.

58 THE TWIN-CULT IN WEST AFRICA [CH.

he gives a similar account to what we find elsewhere of the
exposures of twin-children in the bush, where their bodies
are commonly carried in earthen pots, and left for the ants
or the hyenas to devour. It is not pleasant to describe
these cruelties, but it must be done to some extent, if we
are to realise the intensity of the twin-taboo; for without
a proper realisation of that intensity, we shall constantly be
disposed towards a sceptical attitude, and be asking ourselves
the question whether it is possible that a taboo of the kind
we are discussing can have had the wide range or the
deep hold upon the human mind which we attribute to it ;
and it is only as we observe how every other natural in-
stinct gives way before it, that we see how potent the taboo
must have been, and is, in the formation of belief

Thus Mr Goldie reports of the case in which he un-
successfully intervened to save certain exposed twin-children,
that the mother refused any help, and would rather die than
become a twin-mother. The poor slave woman of whom
Extent Miss Kingsley and Miss Slessor make report has a rankling
tensi\y'of sense of injustice with regard to the way in which she has
Taboo. been treated by her people, and the destruction of her goods
and chattels, but she has not the least maternal instinct
towards the rescued children, whom she appears to detest as
cordially as any of the rest of the community.

An English doctor who was called in to the assistance of a
negi'o woman in this region reports that, when the first child
of a certain pair of twins arrived, the women in the court-
yard made themselves ecstatically happy over it, until it was
whispered from within the house, that a second child was
en route, when they dashed the helpless babe to the ground
and fled as if they were escaping from wild beasts.

An even stronger proof of the hold of the taboo will be
found by most Christians in its power to resist the affections
Twins produced and developed by the reception of the Faith : it is
excluded difficult, or has been in recent times, to persuade native
Christian Christians to admit to their fellowship in the Church any
Churches, pej-gons marked by the taint of a twin-birth \ These, and
^ See Cult of the Heavenly Ttoins, pp. 14, 15.

V] THE TWIN-CULT IN WEST AFRICA 59

similar instances which might be given will help us to
understand why we are right in laying emphasis on the
place which such a taboo must have assigned to it in human
history.

It is interesting, also, and necessary to watch the varia-
tions in the treatment of the subject by tribes who would
have been expected, from their physical contiguity, to think
the same. Mr Goldie, to whom we have just referred, points
this out clearly ^ He tells us that ' a small tribe near
Ikorofiong (on the Cross River) kill both mother and
children ; the people of Akaba, another small tribe in our
neighbourhood, drive the poor mother into the bush, and
allow her to perish of want. The Calabar people sometimes
pick them up, the women going to the side of the river to
hail any canoe passing. Another tribe drives off both father
and mother, but the father is allowed to return to society on
paying a fine, and catching a certain animal without killing
it.' That the father should be taboo is rare and not quite
intelligible : nor do I see the meaning of the catching of the
animal referred to. Is the animal in any way concerned with
the parentage in the minds of the savages ? One would like
to know. So far, at all events, we have not found the West
African negroes assigning the twin-children to the parentage
of the Thunder, or employing them as Rain-makers, in con-
sequence of a Sky or Thunder paternity. Perhaps they are
not commonly in want of rain.

To return to our collection of facts ; here is an extract Mockler-
from a traveller through the Niger country, which explains ^^"^5?^"^^"
Miss Kingsley's reference to a Taboo on children who do not supersti-
cut their teeth properly, and throws light again on the
variety that appears in the cult. We are told by Mockler-
Ferryman in his work on British Nigeria^ that 'certain
births are considered unlucky ; in the Niger Delta, for
instance, a woman who bears twins is proclaimed an out-
cast, and her offspring destroyed. Children who cut their
upper teeth first are also supposed to be under evil influence,

^ Cult of the Heavenly Twins, p. 15.
2 p. 231.

60

THE TWIN-CULT IN WEST AFRICA

[CH.

Major
Partridge
on Cross
Eiver
natives.

and are made away with, and the child of a mother dying in
giving it birth is buried alive. But these superstitions are
not universal, for in some districts twins are considered
the greatest good-luck ; and whereas some tribes offer up
albino babies to their gods, others reverence them.'

Hence we have a suggestion, not very definite, that in
certain cases the gods were supposed to be implicated in
abnormal births.

We have already referred to the beliefs of the natives
in that part of Nigeria which borders on the Cross River.
For this district we have a body of official information from
Major Partridge, which will show some of the difficulties the
British Government has had to contend with in its attempt
to extirpate the twin-taboo ^ He tells us (p. 38) that 'one
day a man living in a village distant only half an hour's walk
from the town complained to me in court that, his wife
having given birth to twins, the villagers wanted to drive
away the mother and infants, and make him pay to the
community a fine of five goats. (Here the father is clearly
sharing the responsibility for what has occurred.) The chief
of the village was summoned to attend court, and stated
that, though their ancient custom forbade any mother of
twins to go near the village stream, the woman in question
had actually drawn water therefrom, and had thus polluted the
stream, and that in consequence of her action a leopard was
infesting their neighbourhood, and so they wanted to banish
her and her babies and fine the father. (It is not quite
certain whether this means for polluting the stream or for
producing twins ; perhaps it means both.) I had to explain
that this custom of theirs was unnecessary in the eyes of the
Government, and to issue an order that the man and his
family were not to be molested, and the complainant did not
Twins due appear again. The natives believe that when twins are horn,
one is the product of the mothers intercourse with a man, and

paternity.

the other of her intercourse with an evil spirit, and she is

looked upon as no better than a she-goat or a dog, and driven

forth, while her babies are either drowned, or cast into the

^ Partridge, Cross River Natives (Hutchinson, 1905).

V] THE TWIN-CULT IN WEST AFRICA 61

bush to perish.' The latter part of this statement is, I suspect,
an alternative explanation for the former part ; we shall find
it common to contrast the prolific woman with the lower
animals : the allusion to a spirit ancestry, and the consequent
differentiation of the twins, is of the highest importance for
our enquiry. Some further notes may be made from Major
Partridge's book\ An account is given (p. 62) of a visit to
Ezialli, said to be the richest of the Aro rulers. The visitor
learns in conversation that the Aros regard the Vulture as a
sacred bird, and that it has hitherto been the custom, when
a woman bears twins, to kill both the mother and her off-
spring.

Some further notes on the twin-taboo are given (pp.
257 seq.) ; we are told that the husband of a twin-mother
repudiates her, and she is driven away from the community.
The twins were generally to be killed, but there were ex-
ceptions. When the mother w^as a free-born woman, pro-
perly married according to native custom, one baby was
destroyed, but she was permitted to rear the other. When
she was a slave, one was destroyed, and the other given to
another woman to bring up. At a case heard at Ogada, the
plaintiff being an Ikwe, and the defendant an Eshupum, an
old woman of Ogada stated that ' the old Ikwe custom is that, Ikwe
when a woman bears twins, they drive her away. Some- "^^^g^^^
times they bring her here and give her to us, but they take Twin-
back the children when old enough to leave their mother.'
This shows that the custom varies considerably. Among igarras
the Igarras, up the Niger, twins are welcomed and considered ^^^s^^^

•^ * *^ twins as

as lucky. lucky.

Perhaps the most important study of the twin-taboo on
the Lower Niger, is that given in Leonard's book on The
Lower Niger and its tribes'^. Leonard brings out many
important- details of the influence of the taboo on the life
of the persons that are, or may be, affected by it. For

^ The full title of which is: Cross River Natives, being some notes on the
primitive pagans of Obibura Hill District, Southern Nigeria, including a
description of the circles of upright sculptured stones on the left bank of the
Aweyong Eiver.

2 Published in 1906 (Macmillan).

62 THE TWIN-CULT IN WEST AFRICA [CH.

instance (p. 310) ' on the birth of twins — looked on as this is,
as unnatural and monstrous — all domestic utensils are at
once destroyed,' Leonard suggests that the destruction of
twins, if not exactly a sacrifice to ancestral spirits, is closely
akin to it. It is an offence against the ancestral gods that
must, of necessity, be removed, along with the offending
cause, the woman. He continues^ with the important obser-
vation that the origin of the custom is 'lost in antiquity,
and due apparently to the conception that one birth at a
time is the distinguishing feature between man and all other
creation, and therefore the birth of twins was regarded as
an unnatural event, to be ascribed solely to the influence of
malign spirits, acting in conjunction with the power of
evil ...Indeed, according to their ancient faith, although two
Second energies are required to produce a unit, the production of
to spirit ^^^ such units is out of the common groove, therefore un-
ancestry. natural, because it implies at once a spirit duality, or
enforced possession of some intruding and malignant demon,
in the yielding and offending person of a member of the
household.... For, in their opinion, the natural product of
two human energies, as a single unit, is only endowed or
provided with one soul-spirit. The custom that prevails
amovg the Ibo or Brass men, of allowing one, always the
first-horn of the twins, to live, is a practical admission of
this conception.'

Here we have the dual paternity clearly brought out,
and the important additional fact that among the Ibo or
people on the Brass river, the first-born is reckoned to be of
human parentage. We ought, on this belief, to say Castor
and Pollux, not Pollux and Castor ; Zethus and Amphion for
the Theban twins would also be the right order as is clear
also from the ' divine Amphion ' where Amphion only means
somebody's twin. Leonard goes on to state in the strongest
terms the 'horror and detestation' which twins produce in
every home in the Niger Delta. * It is the standing law of
the priests that no time is to be lost in removing the un-
fortunate infants. This is generally done by throwing them
' I.e. p. 458 seq.

V] THE TWIN-CULT IN WEST AFRICA 63

into the Bush, to be devoured by wild animals, or the equally
ferocious driver ants, or sometimes, as is done by the Ibibio,
Ijo, and other coast tribes, by setting them adrift on creeks in
roughly made baskets of reeds and bulrushes, when they are
soon drovmed or swallowed by sharks or crocodiles^.' Leonard
goes on to explain the various modifications of the taboo.
The mother, for instance, may be quarantined in a detached
hut for sixteen days. After this they go through purification
rites, ending up with the sacrifice of a chicken or pup, and
with the removal of the chalk which had previously been
smeared upon them. We shall meet elsewhere with this
custom of whitewashing the twins. The father also pays
to the priests a fine of about 1600 manillas (say £6. 13s. 4c?.).

On the subject of the formation of twin- towns, Leonard is
perfectly explicit.

'In the Ibibio country, and formerly among the Efik,... Formation
the women, looked on as unclean for the rest of their lives, are towns
obliged to reside in villages, which are known as Twin-towns! l?.^^®
The husband continues to maintain the wife, and the children country.
are returned when weaned, i.e. at the end of two or three
years. Should the woman have children of any other member
of the community, the possession of them reverts to her
original husband. Special sacrifices are made when a twin-
child is received back from taboo, as well as in all cases of
intercourse between the tabooed and the community. By
this means, the women of the community are supposed to
be protected against the contagion of the twin-curse.' But
what is to be done if the first offending woman should
repeat the offence ? ' In this case,' says Leonard, * the proba-
bilities are that the death of the mother would be demanded
by the household and by the community as well. Or, if not
killed, she would be driven into the bush and left to die,
although, if discovered by a stranger, he is at liberty to
claim her as his own property, that is, at least, if he feels

1 This striking variation in the treatment of twins by the coast tribes in
the Bay of Benin, us thinlcing whether this may not be the real mean-

ing of the stories told of the exposure of Moses and Sargon. The parallel
story of Eomulus and Remus must be kept in mind.

64 THE TWIN-CULT IN WEST AFRICA [CH.

inclined to run the risk of a venture so truly provocative of
offence.' It is a natural assumption that the stranger, so
annexing a twin mother, even with the modified taboo
described above, would find himself migrating to a twin-
village, or furnishing in his own dwelling the nucleus of such
a village.
Rites of Leonard goes on to describe the method by which the

tion. Ibo clans purify house and community on the arrival of

twins. All the people in that quarter of the village appear
to be affected, and have to throw away their food and drink
and half-burnt firewood ; in short, everything which might be
affected by the contagion. It is not, however, stated that
the house itself in which the twin-birth takes place is
destroyed or abandoned. To that extent some modification
of taboo appears to have been introduced : at an early stage
we may be sure that the house or hut would have been
abandoned or destroyed. The mother, herself, is promptly
isolated ; and we have this important supplementary state-
ment that when a woman is delivered of a child, and it is
known that another is to follow, ' she is instantly carried into
the bush, and whenever the second is born it is immediately
thrown away, while the first-born is retained, and named
Inmeaho, which means two people.' We may probably infer
that this second child is the offence, and is due to the spirit
parentage. The name should be noticed, for it is charac-
teristic of the situation that twins have special names. The
same thing occurs at Brass where the first-born is kept, and
the other thrown away. In this case, if the child is a male
it is called Isele, and if a female Sela, both names meaning
Selected. It is implied by the name that one has been
destroyed, but that it is settled in advance which one is
to be kept. It is not a case of ' that is the one that I should
keep.' The election is according to law and not according to
grace. Leonard also alludes to the case, hinted at by Miss
Kingsley, of a child whose manner of birth is irregular. Such
a child is called Mkporooko, i.e. had or evil feet, and its birth
causes the same taboo as a twin-birth. The mother, in such
a case, goes to the Twin-town.

^

V] THE TWIN-CULT IN WEST AFRICA 65

So much, then, is clear, that the majority of the tribes of
the Niger Delta hold strongly the belief in the twin-curse ;
there may be some local modifications, but the general
prohibition of intercourse with those affected by twin-birth,
the avoidance of common roads, dwellings and markets, is
practically universal.

We have already alluded (p. 61, sup.) to Major Partridge's

statement that higher up the Niger, among the Igarras, the

taboo is interpreted in exactly the opposite sense. This is

confirmed by Leonard, who shows that they regard the

uncanny event as due to good spirits rather than malign.

In this case, then. Twins are regarded as a blessing. Yet

the Igarra tribes are in contact on the south and on the east

with the Ibo tribes, who take the gloomy view of the

situation. Even more curious is the reversal of judgement

with regard to the relative importance of the twins ; the Second-

second-born is regarded as the elder : it is assumed that the ^^j^ jj^a

birth-right follows the younger child of the pair: the real primo-

^ geniture

elder has sent the younger into the world in advance of him rights.

in token of his superiority. This curious and important belief
will have to be alluded to again, when we come to discuss
certain Biblical twins. The Igarra, however, make no differ-
ence in the treatment of twins, who are regarded as exactly
equal and who, when adult, are married on the same day.

An annual twin-day festival is kept up, in honour of the
birth of all twins in the community. Twins are supposed to
have special powers : they cannot be poisoned and they have
mantic foresight as to children not yet bom. All of this is
very important. When I was first engaged on the West
African beliefs, I did not immediately get evidence of the
dual paternity, or the intervening spirit father. This comes
out with clearness in the statements of Partridge and
Leonard. The latter has especially thrown light upon the
savage mind and the savage custom. It remains to be seen
whether in any of the districts described the second paternity
can be identified with Sky, Rain, or Thunder: or whether
some other explanations may be the ones which express more
exactly what the natives really think.

H. B. 6

66

THE TWIN-CULT IN WEST AFRICA

[CH.

Koler on
Bonny

natives.

Onitsha
natives
destroy
twins.

Twin-
mothers
compared
to lower
animals.

Insults

and

curses.

There are still some customs attaching to the twin-cult
in the Niger Delta, which need to be brought out, as well as
some further confirmations of statements already reported.

In 1848 Hermann Koler published at Gottingen, a book
called Einige Notizen iXhei' Bonny. He remarks^ with regard
to the customs of the natives at Bonny, that, however
little trouble a single child may give to its mother, yet if
she were brought to bed of twins, it would mean very ill
fortune for her : the twins would be evidence of her guilt,
and the mother and children would be put to deaths Here
we have again the implication that one man cannot be the
parent of two simultaneous children.

In Mockler-Ferryman's account of Major Claude Mac-
donald's mission to the Niger and Benue rivers, we have
some important statements ^ At Sierra Leone, the party
were received by a missionary, a native of the place, named
Strong, who told them ' Strange tales of the barbarism of the
people of Onitsha, — tales of human sacrifices, destruction of
twins, and slavery, which we listened to Avith horror and
disgusts' Onitsha is on the Niger river, half-way from
Lokoja to the coast. When they called on the king of
Onitsha, they made a proclamation in the name of the Queen
of England 'against all human sacrifices, twin-murders and
slavery. The poor king, being a good Conservative, begged
that the customs might last out his time'.' With regard to
the Ibo tribes of whom we have written above, they report^
that ' one of the most barbarous customs of the Ibo tribes
is the destruction of twins. A woman, by giving birth to
twins is considered to have committed an unnatural offence,
and to have made herself akin to the lower order of animals.
Her twins are taken from her and thrown into the bush to
perish, whilst the miserable woman herself is proclaimed an
outcast, and driven from her village. No greater insult can
be offered to an Ibo woman than to call her twin-hearer, or

1 I.e. p. 102.

^ ' So wenig Umstande aber ein einziges Kind der Mutter macht, so
ungliicklich ist es fur sie von Zwillingen entbunden zu werden ; es gilt als
Beweis von Schuld, und Mutter und Kinder werden getodtet.'

3 Mockler-Ferryman, Up the Niger. Lond. 1892.

* p. 20. » p. 23. 6 p, 39.

V] THE TWIN-CULT IN WEST AFRICA 67

to hold up two fingers at her. This barbarism, at one time
common in all Ibo tribes, has been considerably abated
amongst the tribes dwelling near the main river, owing to
the exertions of the Royal Niger Company.'

The interesting form of symbolic cursing in the Niger
region should be noted. It has important ecclesiastical
parallels to which we may allude later.

The same observation, which we previously noted, with
regard to the appreciation of twins by the Igbarra tribes,
is also recorded by the Macdonald expedition: they say^,
' Cannibalism is not practised by the Igbirras, and twins are
worshipped under the impression that their birth brings luck to
the family.' This is the strongest statement that we have come
across yet of the devotion to twins of certain African tribes.

From another writer we obtain confirmation of the
peculiar form of cursing prevalent in the Niger Delta. In
a book of J. Smith on Trade and Travels in the Gulph j. Smith
of Guinea (Lond. 1851), we find as follows^: 'In the g'^g^^^ °^
Bonny, woe be to the women who have two children at a
birth, or who even become mothers of more than four, for
their children are destroyed and the woman banished. The
greatest possible insult you can offer an inhabitant of this
place, is to call him nam-a-shoohra, meaning one of twins, Twin-
or, as they would say, half a man : nam-a-shoobra also °"'^^^'^^"
conveys the idea of being the son of one of the lower
animals'; [not necessarily; the writer has misunderstood the
comparison of the twin-mother with the lower animals].
'The fiend-like expression of the countenance of a chief
when applying this dreadful blasphemous language to a
slave, with arm and two fingers extended, pointing at the
unlucky offender, and thus intimating by sign as well as by
speech that he is only half a man, is one of those displays
of human passion often witnessed, but not easily to be
described or forgotten.' The writer does not understand the
twin-curse, and his explanation about being half a man is
probably his own imagination. The situation described is
intelligible enough, in view of what has preceded.
1 I.e. p. 141. 2 i,c. p. 47,

5-2

68

THE TWIN-CULT IN WEST AFRICA

[CH.

Aro tribes

detest

twins.

Ellis on
Yoruba
tribes.

Twins
sacred to
monkey-
god.

Among the Aro tribes, there was a curious concurrence
noted by Partridge^ of a belief in the sanctity of the vulture,
and the customary belief in the detestability of twins, which
suggests a possibility of a connection between the bird and
the twins. It seems to be a proper subject for enquiry
whether the vulture may be the second parent in the twin-
product, and whether, on the other hand, it may perhaps
be a thunder-bird. We have not means of deciding these
points at present, and must content ourselves with setting
down the evidence, which occurs in the description of a
visit paid by Major Partridge to Ezialli, the richest of the
Aro rulers. 'The chief has a clean skin brought for his
guest to sit on, and compliments are exchanged through
an interpreter. The visitor learns that the Aros regard the
vulture as a sacred bird, and that it has hitherto been the
custom, when a woman bears twins, to kill both the mother
and her offspring.'

Now we have probably said enough about the twin-
customs of the Benin Coast and the Lower Niger; let us
move westward and see how things stand in the Yoruba
country. For this our natural guide will be Ellis, in his
book on the Yoruha-speaking peoples of the West Coast of
Africa. Amongst the minor gods of the Yorubas, Ellis
gives the sixteenth place to Ibeji, who is described as
follows'':

' Iheji.

Ibeji, twins Q)i, to beget, e;Y, two) is the tutelary deity
of twins, and answers to the god Hoho of the Ewe-tribes.
A small black monkey, generally found amongst mangrove
trees, is sacred to Ibeji. Offerings of fruit are made to it,
and its flesh may not be eaten by twins or the parents of
twins. This monkey is called Edon dudu, or Edun oriokiiTiy
and one of twin children is generally named after it, Edon
or Edun. When one of twins dies, the mother carries with
the surviving child to keep it from pining for its lost
comrade, and also to give the spirit of the deceased child

1 I.e. p. 62.

p. 80.

V] THE TWIN-CULT IN WEST AFEICA 69

something to enter into without disturbing the living child,
a small wooden figure, seven or eight inches long, roughly
fashioned in human shape, and of the sex of the dead child....
At Erapo, a village on the Lagoon between Lagos and
Badagry, there is a celebrated temple to Ibeji, to which all
twins, and the parents of twins, from a long distance round
make pilgrimages. It is said to be usual in Ondo to destroy
one of twins. This is contrary to the practice of the Yoru-
bas, and, if true, the custom has probably been borrowed
from the Benin tribes of the East.'

It is clear that the Yorubas have come to regard twins
favourably : as to the destruction of twins at Ondo, there is
no reason to suppose that twin-murder has been borrowed :
it is much more likely that the Ondo people have a belief
which is in process of modification, than that they have de-
liberately abandoned a humane view of twins for the opposite.

We have now struck a new area of savage belief: we Twins
have the twins deified in a small way, and provided with ^°.^' , ,
a temple, and we seem to be on the road to their represen-
tation by means of images. As Ellis points out, the origin
of this image-making is animistic, rather than religious. I
am, myself, in possession of such an image, obtained from Images
a doctor at Lagos. It has several nails driven into the t^ins
crown of its head, and the natural explanation is that the
medicine-man, or some one of that character, first conjured
the spirit of the dead child into the' image, and then fixed
it there by means of nails. The chief from whom the doctor
obtained it parted with it, because, the second twin being
now dead, there was no further danger to be guarded against.
The image had become useless. It may be remarked that
it is extremely ugly, and apparently was originally an-
drogyne. Whether such an image would develope naturally
into a god under favourable circumstances, is difficult to say.

Ellis does not say whether the Ibeji are represented regu-
larly by images: nor is there any clue to the meaning of the
cult-animal (in this case a black monkey) which turns up
in the story. From the pilgrimages, we may, perhaps, infer
as in a previous case, the existence of an annual festival.

70

THE TWIN -CULT IN WEST AFRICA

[CH.

Tshi.

tribes

make

image

of dead

twin.

Twins at

Porto

Novo,

Miss Kingsley has also given an interesting account of
the substitution of an image for a dead twin child. This
was among the Tshi-speaking tribes. She says :

'I remember once among the Tschwi trying to amuse a
sickly child with an image which was near it and which I
thought was its doll. The child regarded me with its great
melancholy eyes pityingly, as much as to say, " a pretty fool
you are making of yourself," and so I was, for I found out
that the image was not a doll at all, but an image of the
child's dead twin, which was being kept near it as a habi-
tation for the deceased twin's soul, so that it might not
have to wander about, and, feeling lonely, call its companion
after it.'

Returning for a moment to the Yoruba customs, it will
be seen that there is no evidence as yet brought forward to
connect the twins with the thunder-god. The latter is
named Shango, and is quite the normal type ; he could be
placed in the same row with Thor and Zeus. It remains to
be seen whether he has any bird ancestries, or whether he
has the twins in any way under his protection.

A somewhat similar report as to the making of images of
twins is reported in Les Missions Catholiques, for 1875. In
this case the images are of twins born dead : and household
sacrifices to these images are supposed to result in answers
to prayers, and a knowledge of future events. A picture is
given, hideous enough"^ of the two images arranged Janus-
fashion. The main points of the report are given in a note\
The place for which this custom is reported is Porto Novo
on the Slave Coast. Further information from the same
centre will be found in Les Missions Catholiques for 1884.
It is interesting to note that the small monkey previously
referred to turns up here also, and that it is supposed
there is spiritual confraternity between the twins and the
monkeys.

^ Vol. vn. 1875, p. 592. Igbedji ( jumeaux). Les femmes qui mettent au
monde des jumeaux morts font fabriquer une statue a double face et d'une
seule pi6ce....Elles la placent dans un coin de leur maison, et lui offrent
deux poules, des bananes, et de I'huile de palme, afin d'obtenir les
faveurs dont elles ont besoin, et surtout la connaissance de I'avenir.

V] THE TWIN-CULT IN WEST AFRICA 71

Les Missions Gatholiques, XVI. (1884), p, 250. Ibeji.
' Quand une femme a deux enfants jumeaux, on ne les tue
pas a Porto-novo, comme cela se pratique dans le Benin,
mais les Noirs croient que ces enfants ont pour compagnons Twins
des- genies semblables a ceux qui animent les singes d'une ^onkeys°
petite espece, tres commune dans les forets de la Guinee.
Quand les enfants seront grands, ils ne pourront pas manger
de la chair de singe, et, en attendant, la mere fait des
offrandes aux singes de la foret, leur porte des bananes, et
autres friandises pour les adoucir.' If one of the children
should be sick, the mother goes into the forest with the
witch doctor, taking with her a basket full of provisions for
the spirits. ' On la depose au pied d'un arbre ; le feticheur
evoque les esprits et quand ceux-ci manifestent leur presence
on se retire pour les laisser manger en paix. Apres quelque
temps on vient voir si les genies ont trouve I'offrande a leur
gout. Lorsque tout a disparu, heureux prdsage pour la
sant6 de I'enfant. L'esprit qui accepte le sacrifice est bien
entendu un esprit en chair et en os qui, prevenu a temps,
s'etait cache pres d'un endroit convenu.'

Whether we call such performances religious or not, it
will be agreed that they contain all the elements necessary
for the evolution of a religion, spirits to be propitiated,
priests, and sacrifices.

Among the Tshi-speaking peoples of the Gold Coast, Ellis on
Ellis notes an interesting case of twin-trees, in which a deity tribes.
is supposed to reside, to which twins born in Cape Coast are
brought to be named \ This god, formerly worshipped, was
Kottor-Krahah, who resided at the Wells now known by
that name. He was said to have migrated with the Fantis
from beyond Coomassie. When the emigrants came to the
sight of the present Kottor-Krabah wells, they were reduced
to great straits for want of water. The god showed them
where to dig at the foot of two large silk-cotton trees.
' The two silk-cotton trees were afterwards named N'ihna-
atta (Ihna, silk-cotton trees, attah, twins), and were regarded
as belonging to the god, who, it was believed, resided in

^ Ellis, Tshi-speaking Peoples, p. 42.

72 THE TWIN-CULT IN WEST AFRICA [CH.

them. One tree was said to be male, the other female.

.Sheep were in former times sacrificed to Kottor-Krabah,

and twins born in Cape Coast were carried to the trees to

be named.'

There is certainly some link between twins and this

mysterious and elusive god; but what the connection is
must remain, for the present, obscure.

We have not found any traces, as yet, of the use of twins
as rain-makers in W. Africa, This may be mere lack of
information from the observers of the phenomena; or it
may be that the connection between twins and the sky-god
has not been made in these parts. This is a matter that
will require closer investigation : we must not generalise too
rapidly and say ' all twins are sons of Thunder,' but we must
delimit, if possible, the area over which that identification
is probable.
Twins in When we move again to the westward, we come to

7°^^' the area which the Germans call by the name of Togo-
land, for which we have a variety of information fi-om the
most careful explorers and observers. For instance, Klose,
in his book entitled Togo unter Deutscher Flagge, draws
attention to the treatment of twins, using in part a dis-
sertation by Clerk, entitled Meine Reisen in den Hinterldndern
von Togo\ From Klose, then, we learn that amongst the
Kratyi tribes, people believe that in the case of twin-births
an evil spirit has had a hand in the game, for which
reason they mercilessly kill the innocent children. Should
the women be so unfortunate as to bear twins a second
time, the people do not shrink from throwing the innocent
children on to an ant-heap, since this is the only way in
which they can prevent a similar recurrence. It is note-
worthy that most of the savage races regard twin-births as
of evil omen and that an evil spirit is responsible therefor*.

From the same writer we learn the customs of the
Bassari, a tribe living between 9° and 10° N. Lat. and
between 0° and 1° E. Long.^: 'Twins are regarded as

1 N. Clerk in Mittheilungen d, Geogr. Gesell. Jena IX.

2 Klose, I.e. p. 350. {Characteristik der Kratyileute und der Haussa.)

3 1.0. p. 509 sqq.

Y] the twin-cult in west AFRICA 73

ill-omened by the Bassari. If the first-born children are Twins
twins, one child is preserved, the other is put in a large pot fiTs'^ri.
and buried alive. Should the twins be boy and girl, the
boy is kept: should they be of the same sex, they follow the
Spartan custom, of preserving the stronger. To express in
some way the relationship of the twins to one another, they
sacrifice a fowl and divide it into two parts. One half is
given to the child that is to be buried, the other half is
put into a pot and buried near by. This sacrifice placates
at once the Fetish and reminds the spirit of the dead child
of his near relation to the living child, so that he shall not
wreak vengeance on him. Twin children, not first-born,
are in any case buried alive. Later on the father of the
twins goes to the Fetish doctor, to pray for his help against
the recurrence of the event.

* Women who have borne twins must not take part in
agricultural operations, for fear of damaging the crops. Only
after the birth of another child are they permitted to work
in the fields '^

As we shall see later on, twins and twin-mothers are in
many places especially valued for their influence on agri-
culture ; apparently because they can, by sympathetic magic,
communicate their own fertility. It will be noticed above
that there is, in certain cases, a slight margin of choice, with
regard to the child whose life is preserved.

For this same district we have a further description by Wolf on
a German missionary named Franz Wolf. The account will
be found in Anthropos, Bd vii. Heft 1 and 2, pp. 81-95 2.
From this article we get a good deal of valuable information :
according to Wolf, twins and triplets are welcomed amongst
the Fo. They are regarded as Ohoho's children. Twins
are common, triplets also occur. Of twins and triplets the
last born is first in rank, and the explanation is given, valeat
quantum, that persons of high rank send messengers before
thera. Fixed names are attached to them, e.g.

1 Very nearly the same statements by Klose in Globus, lxxxi. (1902),
p. 190 sqq.

2 The title is: Beitrag zur Ethnographie der Fo-neger in Togo.

74 THE TWIN-CULT IN WEST AFRICA [CH.

Twins: both boys: Es6 and Esi,

both girls: Huevi and Hues4,
one boy and one girl: the boy Esi and the girl Esihue.
Triplets (a known case) :

boy, Ese : girl, Esi: girl, Esihue.

Children of twins have also definite names assigned to
them :

First-bom: boy, Dosu,
girl, Devi.
Second; boy, Dosavi,

girl, Dohnevi.
Third: boy, Donyo,

girl, Dosovi.

The mother has to divide her food into equal portions, and
eat similarly from each portion, evidently so that each child
whom she nourishes shall be equally served. If she did
not, the neglected child would be cross and die.
Ohoho the The Ohoho-cult. Wolf cannot decide whether Ohoho,
twins? to whose parentage the twins are referred, is the guardian
of the twins, or whether he is God who has taken possession
of them. They appear in some way to identify twins with
Ohoho, and call the father Ohohodyito (Ohoho-bearer), and
the mother Ohohono (Ohoho-mother).

After the birth, a couple of plates of food are prepared
for the Ohoho, and a woman, herself the mother of twins,
gives the invitation to the food which she has prepared, and
of which she has placed small portions in the dishes, in the
terras ' This food is yours, I give it to you.' The remainder
of the food is eaten by the visitors. Here again we have a
rudimentaiy sacrifice with suggestions of a twin-priesthood.
When a twin dies, there are curious ceremonies to be
gone through, which may be of importance in the interpre-
tation of the twin-cult.
Capture The parents buy a white hen, maize-beer, a new calabash,

of a dead and a piece of white linen. They go out with a crowd of
^'^^^- natives into the bush. They look about for a long- tailed
monkey (Meerkatze), and when they see it, they say, ' See !

V] THE TWIN-CULT IN WEST AFRICA 75

there is Ese,' meaning the dead child. (The monkey's name
is Esio.) A twin-mother takes the calabash, pours some
beer into it, and calls the monkey, saying 'Come, Ese, let
us go home.' After three calls, she shuts the calabash with
the stopper, and binds it up in the white linen. Ese is now
inside. Then a woman kneels, and the twin-mother puts
the calabash on her head. The woman has a string of
cowries given her, which she holds in her teeth. She is
now supposed to be possessed by the deity Ohoho. They
return home, the twin-mother marching in front. They
throw cowries to the carrier woman, which are picked up
for her. On reaching home, the contents of the calabash,
which are now supposed to involve Ohoho, are poured into
the twin dishes. The birth sacrifice is repeated, and finally
the dish that is supposed to belong to the dead child is
covered up.

There really seems something like Totemism in the
foregoing account of Ohoho, the twins, and the long-tailed
monkey. Wolf himself appears to have maintained the
existence of individual totems amongst the F6-tribe\ in the
case of twins. He suggests that the totems of twins are
the two kinds of monkey, to which the people in Togo-land
pay respect; the esio (Meerkatze), and the okla (Husarenaffe).
Twins may never kill and eat the former; they may kill,
but not eat the latter. It is said by the natives that twins,
in sleep, turn into one or other of these monkeys, and go
into the fields to eat maize. If one of the monkeys is killed,
the corresponding twin dies.

The parents of twins set apart every year a little patch
of maize for the twins to eat, when turned into monkeys.
This patch is never reaped, but left undisturbed.

There are traces of hereditary totemism in some tribes
(e.g. the Atak-pame), the totem-name being derived in the
first instance from the twin-mother. I suppose that in such
cases a person bears the twin name without being actually
a twin.

Further information, in much greater detail, is given by
1 See Anthropos, vol. vi. pp. 457, 458.

76 THE TWIN-CULT IN WEST AFRICA [CH.

Spieth a Togo-land missionary, named Spieth, in a book on the
tribes. Ewe-speaking tribes ^ Spieth describes at great length the
manners and customs of the Ho-tribe, the Akoviewe, and the
Kpenoe. About 600 pages are given to the Ho-district, and
a close and careful study is made of the subject of twins,
and the rites associated therewith. If we epitomise his
reports, we find that the birth of twins is an exceeding joy.
The path, of the twin-mother is better than the path of a
rich man; a special drum is beaten to express the joy proper
to this case.

The taboo imposed in such cases is not long : the father
and mother are obliged to fast and to be silent until other
twin parents come on the scene. To these they pay ransom,
to the amount of 20 hoka. The woman who presides over
the ceremonies prepares and eats food, the midwife prepares
palm- wine, with which she first washes her hands. A
festival is decreed at the nearest market-town of the Ho-
tribe : and on a certain day the relatives come together,
under the leadership of the visiting twin-mother who has
charge of the proceedings; the parents have now to buy
back their house and chattels from the visitors. The old
woman says a prayer to the effect that everybody may have
twins. The parents now have their hair ceremonially cut.
Beans are cooked in a couple of pots and taken into the
market place, and girls are appointed to feed the company
therefrom with spoons. The happy parents are led up and
down the street to the music of drums. More palm-wine
is drunk, and it is then on sale to the general public, at
the price of 5 hoha for two calabashes. The mother of the
ceremonies is then paid off and goes to her home.

No ceremonies are allowed for twins of opposite sexes.

The twins themselves are forbidden to eat the flesh of
the Hussar-monkey. The reason assigned is that twins
are called by the name of ' Children of the Hussar-monkey.'
Neither must they eat rat. If any one shoots one of these
monkeys, the twin-parents are allowed to cudgel him.
Here, then, again we have the appearance of the monkey as
1 Spieth, E)ve-Stavime, Berlin, 1906, pp. 202-206.

V] THE TWIN-CULT IN WEST AFRICA 77

cult-animal, and this time he is definitely connected with
the parentage of the children. The meaning of this is not
yet clear, but we shall perhaps find that this particular
monkey is associated with the care of the weather.

It will be observed that however joyfully twins are
regarded, there are plenty of suggestions of ransom on the
part of the parents, both for themselves and their property.

With something of the same kind of ceremonies, Spieth Twins
describes (p. 616) the twin-births amongst the Akoviewe. ^"^o^lwe^
The woman who is assisting the twin-mother leaves her on
the arrival of the first child for fear of falling into a swoon
or catching an incurable cough.... Various vegetables and
fruits are soaked in water, and the mother and children
are soaked therein. The father is prohibited from eating
offerings made to the Hussar monkey, or from eating the
flesh of the same. For twin-boys there is a twenty-five
day festival, for twin-girls one of twenty. Strangers are
regaled, presents are made to the twins (which must in
any case be of equal value), the drums are beaten, and so on.

Much the same revelry occurs among the tribe of
the Kpenoe\ Palm-wine flows in abundance for those
who bring cowries, as gift or exchange. The customs are
under the supervision of those who are themselves twins,
to wit drumming, dancing, and drinking. The twins are
carried about on their parents' shoulders for every one to see.
The festival is costly, and often results in the impoverish-
ment of the parents.

Later on the writer^ makes the remark that when
it rains, the people address God and say *The Hussar-
monkey sees it and weeps,' which has its nearest parallel in
'Zeus rains' of the Greeks. It is possible, then, as was sug-
gested above, that the monkey in question is a rain-maker.

Moving again westward, we come to the Gold Coast : we Twins on
have already pointed out on the authority of a seventeenth Q^^g^
century writer that in the district of Fetu, twins were
brought up, except when they were of opposite sexes, in

1 Spieth, I.e. p. 694. 2 i,c. p. 914.

Liberia.

78 THE TWIN-CULT IN WEST AFRICA [CH.

which case one of them was killed. It is remarked by
Finsch^ that on the Gold Coast, twins are looked upon as
lucky, Avhile the contrary is the case with triplets. Among
the Fantis, it also appears to be the custom to spare the
lives of twins: in the report of Catholic Missions for 1893^
it is stated for the neighbourhood of Elmina, that there is
no lack of ceremonies more or less religious on the Gold
Coast. They celebrate a festival called Abam at the birth
of twins, and at the birth of the third or the seventh in
a family. The Abam consists of purifications made with a
special herb; a bracelet is given to the twin-child, which
must be worn all his life long. The Abam is renewed before
each harvest.

If we understand this rightly, twins are welcomed, and
neither is killed, but there must be expiatory rites.
Twins in Further to the West, we come to Liberia : concerning

the tribe of the Golahs in this country, we have some
important information from a Roman Catholic Missionary,
(J. H. Cessou) in Monrovia, as reported in Anthropos for
Nov. — Dec. 1911 (pp. 1037-8). In this district, twins are
not killed, but there are certain taboos which they must
observe. Cessou says they must not eat (1) bananas, (2) a
certain snake, (3) the bush-goat or black-deer. Sometimes
the name of bush-goat is given to children, but it is not
limited to twin-children. Cessou goes on to explain :

'Les personnes sujettes a ces prohibitions — k ces tabous
si tel est bien ici le mot propre — sont les jumeaux, en Golah
asevi ou zina, aussi comme en Vai. Jumeaux et fils de
jumeaux ne peuvent manger le bush-goat.

'Le p^re d'un de nos boys est jumeau: il ne pent en
manger; son fils ^galement ne pent en manger. Quand il
nous I'amena, " Ne lui donnez pas du bush-goat," a nous
dit-il...

' Les jumeaux ont en effet le singulier privilege d'ap-
prendre beaucoup de choses par reve. Peut-etre est-ce parce
qu'ils voient les esprits des morts, dont la vie dans I'autre

1 Otto Finsch in Allgem. Zeitschrift f. Erdkunde, Bd 17, 1864, p. 361.

2 Les Missions CathoUques, xxv. 1893, p. 346.

•V] THE TWIN-CULT IN WEST AFRICA 79

monde est la rdplique de la vie terrestre...,Quoiqu'il en
soit, lea jumeaux ont le privilege d'apprendre des choses
par le moyen des reves....

'Et pourquoi done les jumeaux ne peuvent-ils pas manger
le bush-goat ? Des jumeaux, il y a longtemps de cela, nous
ont dit les vieux, ont vu, parait-il, dans leurs reves que les
esprits des gens morts prenaient des corps de bush-goats,
lis ont vu des bush-goats, qui n'etaient point des animaux
mais des hommes. Voyez-vous un bush-goat qui se sauve
d'une certaine fa9on, ce n'est pas un animal, c'est un esprit.
Les jumeaux sachant dont, pour I'avoir vu en reve, que
certains bush-goats sont des hommes, they know them to he
men, ne peuvent en manger : ce serait mal, et d'ailleurs s'ils
en mangeaient, ils perdraient leurs privileges. They cannot
get good head again, and they no Jit see again the things iliey
fit see otherwise.'

It was not, however, necessarily a twin that had been
changed into a bush-goat.

On the death of one of a pair of twins, the survivor has Protection
to he medicined hy another twin of the same family. After t^j^ from
being washed by the medicining twin, the surviving twin ^^^^
is returned to his parents, and the officiant twin receives a
reward in the shape of palm-oil, white cloth, and bleached

rice: because white is the proper colour for twins, 'the white White the

, 1 • I J. • it, ■ > colour of

tnmgs be twm things. t^ing \

The mantic gifts of twins are strongly emphasized in the
foregoing : one is surprised, however, to find that the twin-
colour amongst the Golahs is white, and not red. Does that
mean that the Golahs thought of lightning as white ?

A good deal further to the West we come to Sierra

Leone; here we have a very instructive monograph on the

manners and customs of the Sherbro hinterlands As there Twins

seems to be great variation in the details of the twin-cult gi^grbj-o

for Sierra Leone from what we find on the Guinea Coast, hinter-

we will examine carefully what this writer (Mr T. J. Aid- ^.idridge

ridge) has to say on the subject I He tells us that 'Another on Sabo
'^ ' "> *' super-

- T. J. Aldridge, The Sherbro and its Hinterland, London, 1901. stition.

2 I.e. pp. 149-151.

80

THE TWIN-CULT IN WEST AFRICA

[CH*

Names
twins.

of

Magic
twin-
houses.

Germs
a twin-
priest-
hood.

of

kind of fetish for the obtaining of money from the super-
stitious is the twin-houses, or Sabo, the working of which is
carried out hy twins, who may be any two persons of either
or both sexes, who are actual twins, or are one of twin
children of different families. The elder twin is called Sau
and the younger Jina, irrespective of sex. It is always
necessary, to render the fetish medicine efficacious, that it
should be deposited beneath specially erected twin temples,
...Either the Sau or the Jina has the Fera Wuri, or twin
stick, that is, has the power to set up these twin-houses
and administer the medicine. Although both sexes can apply
to the Sabo, it is more generally used by women in regard to
their specific complaints, more especially in cases of pregnancy
or the absence o/tY.... Assuming that the patient is a woman,
said to be under the twin influence, it is necessary that she
should be washed in the medicine, and should set up the
twin-houses, which, of course, means an outlay.

'A meeting follows with the Sau or Jina, and the fees
being paid a dance is arranged, to take place at the ap-
pearance of the next new moon, to which any of the
town-folk can go. The dance is kept up all night, and at
daylight the Sabo women, attended by some from the dance,
proceed to the bush to collect all the material for setting up
the little twin temples, and for preparing the ablutionary
medicine....'

The account goes on to describe the washing of the
woman with the twin medicine. Some grains of rice are
scattered on the ground, a twin holds a live fowl over the
woman, and says ' If it is true that this woman has been
affected by the twin spirit, the fowl must show it by eating
up the rice,' which, of course, the fowl promptly does.
These twin houses are frequently met with throughout the
Mendi and Sherbro countries.

It is clear from this account that twins are in high
esteem; they have developed a twin-priesthood, an im-
portant fact to remember, for we shall find such twin-
priesthoods of the female sex in ancient Egypt, and perhaps
elsewhere. The same tendency towards a twin-priesthood

V] THE TWIN -CULT IN WEST AFRICA 81

was noticed among the Ewe-speaking tribes described above,
where the purification of the twin-mother comes by the
hands of other twin parents. Perhaps we shall be right
in saying that where the danger of twins has to be averted
there is a tendency to place the averting power in the hands of
those who are themselves twins. This will lead naturally to
a twin-priesthood.

Mr Aldridge explains that he had often seen the little
twin houses without understanding their meaning : but
that, shortly before writing his book, he had found out
from the head man of a certain village that ' two particular
houses were put up by a woman belonging to the town, who
had twins both very sick. She had consulted the medicine
man, and he had advised her to apply to the Sabo medi-
cine.'

Now let us return to the Guinea Coast, and move east- Twins in
ward from Benin, which will take us again into German roons.
territory in the Cameroons. In this district from 3° N. Lat.
and 5° S. Lat., live the Fang tribes : let us see what the
Fang tribes think on the subject. In Anthropos, i. 745 sqq.,
M. Louis Martron tells us as follows : * Quand deux jumeaux Among
viennent au monde, I'un d'eux, s'il n'y a personne pour le twins^may
recueillir, est destine a la mort. Celui qui survit n'a pas not look
le droit de regarder I'arc-en-ciel. Si par inadvertance ses rainbow,
yeux ont rencontr^ le met^ore, il devra se raser les sourcils,
en colorer la place, d'un cot^, avec du charbon noir, de I'autre
avec la poussiere du bois rouge. Defense ainsi, de manger
tout animal dont le pelage est tachet^ ou zebre: panthere, . „
chat-tigre, antilope-cheval, etc.: et de tout poisson convert
d'^cailles.'

Here again we strike new ground. The destruction of
twins is partial, as in so many places, but the twin that
lives must never look upon the rainbow. I do not at
present see the meaning of this: we shall meet the same
superstition again in E. Africa.

We come next to the mouth of the Congo River, and DuChaillu
to the territory known as the French Congo. This district A^ghango
is partly covered by a J9urney of Du Chaillu, described as land,

H. B. 6

82 THE TWIN-CULT IN WEST AFRICA [CH.

a Journey to Ashango Land. We shall get some curious
details^ of the traveller's experiences amongst the Aponos
and Ishogos. He describes a war-dance accompanied by
hideous noises, which continued all night long. ' The singing
and dancing during this uproarious night were partly con-
nected with a curious custom of this people, namely, the cele-
bration of the mpaza, or the release from the long deprivation
of liberty which a woman suffers who has had the misfortune
to bring forth twins. The custom altogether is a very
strange one, but it is by no means peculiar to the Ishogos,
although this is the first time I witnessed the doings. The
negroes of this part of Africa have a strange notion or
superstition that when twins (mpaza) are born, one of them
must die early; so, in order, apparently, to avoid such a
calamity, the mother is confined to her hut, or rather,
restricted in her intercourse with her neighbours, until both
the children have grown up, when the danger is supposed
to have passed.' Evidently Du Chaillu misunderstood his
informants, who were substituting severe taboo and isolation
of the mother and twins in place of the death of one of the
twins. It was not that one would die, but that one would
have to be killed. The natives were progressive in their
treatment of the subject : as Du Chaillu himself remarks,
'The tribes here are far milder than those near Lagos, or
in East Africa, where, as Burton mentions, twins are always
killed immediately on their being born.'
Nature of As to the nature of the isolations, which corresponds to

isolation what, in other communities, would be exile, we have some
interesting details. The woman is allowed to go into the
forest, but may not speak to any one outside her own family.
No one but the father and mother are allowed to enter the
hut: a stranger who did so would be seized and sold into
slavery. The twins must not mix with other children, and
all the household utensils are tabooed: (on the Niger they
would probably have been destroyed). Du Chaillu remarks
that 'some of the notions have a resemblance to the nonsense
believed in by old nurses in more civilised countries, such

1 pp. 272-274.

V] THE TWIN-CULT IN WEST AFRICA 83

as, for instance, that when the mother takes one of the
twins in her arms, something dreadful will happen if the
father does not take the other, and so forth.' 'The house
where the twins were born is always marked in some way
to distinguish it from the others, in order to prevent mistakes.
Here in Yengue, it had two long poles on each side of the
door, at the top of which was a piece of cloth, and at the
foot of the door were a number of pegs stuck in the ground
and painted white. The twins were now six years old, and White as
the poor woman was released from her six years imprison- qqj "
ment on the day of my arrival. During the day two women
were stationed at the door of the house vrith their faces and
legs painted white, — one was the doctor, the other was the
mother. The festivities commenced by their marching down
the streets, one beating a drum, with a slow measured beat,
and the other singing. The dancing, singing, and drinking
of all the villagers then set in for the night. After the
ceremony, the twins were allowed to go about like other
children. In consequence of all this trouble and restriction
of liberty, tfie bringing forth of twins is consider-ed, and no
wonder, by the women, as a great calamity. Nothing irri-
tates or annoys an expectant mother in these countnes so
much as to point to her and tell her she is sure to have twins.'
He might have made the statement more general; almost
any West African woman (except in cases where twins are
regarded as a blessing) would recognise the curse of the
pointed two fingers as the most terrible of objurgations.

Now let us enquire how matters are looked at by the Twins on
tribes higher up the Congo River. The Congo gives us j^ *^« ^^o^^go-
chance of getting into the heart of Africa, whereas, up to
the present, we have been visiting the sea-board, with slight
excursions into the hinterland. It will be difficult to deter-
mine the beliefs of the Congo natives, for Belgian barbarity
and rubber-hunting have decimated the populations, and,
to an astonishing degree, blotted and torn the records that
we are trying to read.

The best information that I have been able to secure is Kenred
contained in a letter from my friend Kenred Smith of the ^™^*^'

6—2

84 THE TWIN-CULT IN WEST AFRICA [CH.

Baptist Mission at Upoto, on the Upper Congo. He writes me
to the following effect with regard to the Ngombe Manners
and Customs.

Twins {Mapasa).

Tem- When twins are born the relatives of the mother gather

finTmid ^^^ present to the father of the children, spears and knives

by the ^ j^ honour of the birth. These spears and knives are never

relatives really reckoned as belonging to the father of the twins, and

f°th ^^ ^OQQ not pay them away for the purchase of another

wife, nor pay his debts with them, but preserves them intact.

After a period extending to four or five months, a feast is

prepared and the spears and knives handed back to the

relatives of his wife.

Twins Twins are supposed to name themselves, by appearing

dream to^ to some of the villagers in a dream, and stating what their

one of the names are to be. The person having the dream tells the

parents, and the names given in the dream are the names
No other by which the children will be called. If the parents attempt
name safe. ^^ attach Other names to the children they will die.

The mother of the children after regaining her strength

Pride over (and the cessation of the haemorrhage), gives mondundu,

^^°^' that is, she takes her twins on show to her relatives and

friends, and receives presents of money and food.

Mother When the mother eats, she eats from two pots, the

^have food, maize, manioc pudding, fish, etc. being cooked in two

bilaterally different vessels. When eating, the mother is careful to

or in take first with her right hand, from the pot on her right,

suckling, and then with her left hand from the pot on her left. If

she eats only from the right hand vessel or only from the

left, or has only one pot, one of the twins will die.

Spirits While the mother eats, some of her relatives or some

drums, of the villagers beat the ndundu or ghughu drums. This

custom of drum beating is continued until the mother comes

out from the abwai, that is, until she comes out from being

Mother confined in her hut. This confinement lasts about two

secluded jj^Q^ths and the mother is only allowed to go abroad at

tabooed, night, or if in the day, only at the back of the hut where

V] THE TWIN-CULT IN WEST AFRICA 85

the general public have no access. This imprisonment takes
place after the mondundu spoken of above. When she has
finished her imprisonment and enters again into the life of
the village, her friends give presents.

When nursing her little ones the mother of the twins Each child
reserves one side for the one and the other for the other o^^^ide
twin. ot the

After the birth of the twins, on one of the leading paths Care taken

near the village maduka are erected. The maduka are *° P^®:,
o _ serve the

placed on two branches of trees planted on either side ofafter-
the path. Each branch has three or four prongs, and the ^^ '
maduka rest on these prongs. The maduka are simply old
and useless native pots no longer fit for cooking the manioc
bread pudding. Into these old pots are placed the makaka-
benji (the placenta), and it is supposed that unless the
maduka are erected the twins will die.

Passers-by pluck leaves and throw them at the foot of The
each stick on either side of the path, believing that thus gives good
they will be lucky on their journey, whether it be a hunting l^ck.
journey into the forest, or a journey to collect a debt, or a
journey made for the sake of visiting friends. Little heaps
of accumulated leaves gradually surround the two sticks on
which the maduka rest.

Twins are not called in to perform special functions, as Twins
marriage, funerals, etc., but as twins are thought to be anlestrj'^^*
embete e Akongo (a wonder of God) and are sometimes ('o"^ or
spoken of as bana ba milimo (children of the spirits) when
they are grown up, some superstitious reverence attaches
to them. Thus if men are going hunting and one of the Twins
number curses a twin, and the twin responds by saying that fuckTn*'^^
the hunt will be in vain, it will be abandoned, the others huntingor
believing that the twin has some occult power which will be ^ ^°^*
exercised against them, so that no animals will be taken.
The same applies to fishing. If a twin should jungoa (bless)
a fishing or hunting party, it is sure to be successful. Twins Twins
are not called in as rain-makers amongst the Ngombes. ^^^
Here rain is usually abundant, so the rain-maker is not o^^r rain,
needed. When there is a period of. continuous rain, a

86 THE TWIN-CULT IN WEST AFRICA [CH.

twin is called upon to make it cease. Usually, the last
born twin is called, and he, taking some rain-saturated
earth from outside the hut, puts it on the fire, and calls
Twin kills on the rain to cease and the earth to dry up. 'If one
twin. twin should die, his fellow-twin is supposed to have
killed it'

It will be recognised at once that this is a very im-
portant and illuminating communication. Here we appear to
be amongst the Bantu and not in Negro circles : the language,
hana ha milimo, is clearly Bantu. Twins are regarded as
a blessing, but the period of isolation and the drum-beating
show that there is danger underneath the felicity. Here,
for the first time, we have a reference to the sanctity of the
placenta; we shall see plenty of this in East Africa. The
belief that one twin kills the other, which we know of old
in the story of Romulus and Remus, or in that of Esau and
Jacob, is here definitely stated. From the fact that the
younger twin controls the weather, it is legitimate to infer
that it is the younger twin that is the spirit-child or sky-
child. The references to the twins as patrons of hunting
and fishing are of the first importance, and will receive
striking confirmation.
Dr Girling From the same mission we have a very interesting state-
amongthe '^snt from the pen of Dr E. C. Girling, with regard to the
Batito. treatment of twins among the Batito, to the west of Lake
Leopold II. Dr Girling publishes in the Herald, the organ
of the Baptist Missionary Society, for March 1912, a photo-
Twins graph showing a pair of twins whose faces have been painted
^ite wAi^e, to avert evil fi'om them. His description is as follows:
' The accompanying photograph gives you an idea of one of
the sights we saw inland. It represents twins born in a
Batito village away near Lake Leopold. They are nearly
six months old, and have been subjected to this white-
washing process every morning : also they and their mother
have never been allowed to pass the rough curtain fence
erected round the door of their hut for all these months.
Mother and babies all looked as if some fresh air and exercise
would do them good.

Vj THE TWIN-CULT IN WEST AFRICA 87

' The birth of twins is regarded as a misfortune, and these Depre-
rites are for the purpose of averting further evil. The father 1^^°^^
and mother were also smeared with chalk and their bodies
decorated with leaves.'

Here we have some new features, the whitewashing of
the children and the parents, and the decoration of the
latter with leaves. The reason for these practices is obscure :
and there does not seem to be any suggestion of the dual
paternity or of the thunder-god.

It is interesting, too, to find again the opposite views
with regard to twins so nearly adjacent as in these two
cases from the same mission.

This may be the best place to refer to the twin-custom Twins in
as it prevails in the district of central Africa, known as countir.
Msidi's country, or Katanga, or Garenganze. The district
may be described as lying in Lat. 10° S., and in Long. 25° —
26° E.: it was visited by Mr Arnot, who travelling N.W.
from Natal, crossed the continent to Benguela, and from
thence journeyed E.N.E. to Katanga. In his book entitled
Garenganze, he gives us a statement to the following
effect:

'As a rule, these simple people are fond of their children.
Cases of infanticide are very rare, and then only because of
some deformity. Twins, strange to say, are not only allowed Twins are
to live, but the people delight in them.' However much the
people may delight in twins, there is decided evidence of
purificatory rites. Mr Arnot goes on to describe a treatment
both of the king and his people by a witch doctoress, who
sprinkled them with an ill-smelling medicine, and spouted Beer-
beer in their faces from her own sweet mouth, a proceeding a,s a de-
which the whole company took up with great zest^ I do precatory
not understand the meaning of the beer-spouting, unless
it should be for a rain-charm. As we shall see, among the
Baronga in S.E. Africa the arrival of twins is at once a
signal for rain-charming on the part of the women. Beer,
however, does not exactly drop ' like the gentle rain from

1 For this ceremony, see Cult of the Heavenly Ttcins, p. 16, from Arnot,
Garenganze, p. 241.

88 THE TWIN-CULT IN WEST AFRICA [CH.

heaven' (we need not continue the quotation). Perhaps it
is sufficient to say that even in Msidi's country there are
traces of purificatory rites in the midst of the happiness
caused by twin-births. The situation might then be summed
Anker- up in the language of Ankermann ' : ' Dans quelques tribes on
regard les jumeaux comme un signe de malheur : c'est pour-
quoi on les tue. Meme chez les peuplades qui se rejouissent
k la naissance des jumeaux, les parents sont obliges d'ac-
complir certaines ceremonies dont le but parait etre de
conjurer le mauvais sort (par exemple dans I'Ouganda).'

As we have already seen, this judgement might be
applied over a very wide area in Africa, and we shall prob-
ably say the same elsewhere.
Nassau on Dr Nassau says nearly the same things : ' In other parts,
country, as in the Gabun country, where twins are welcomed, it is
nevertheless considered necessary to have special ceremonies
performed for the safety of their lives, or, if they die, to
prevent evil.'

It will be observed that the cult, as it is developed from
its early form of irrational terror, is tending towards definite
practices and fixed explanations ; priesthood is beginning to
appear, and the dead twins are beginning to be honoured.
Where the twins are allowed to live, Twin-towns are formed.
We have not, however, reached the point where the thunder
is very much in evidence, and we have not yet found the
colour assigned to the twins which we have shown to prevail
in the traditions of the Aryan peoples and elsewhere. This
is somewhat surprising, for while Shango, the thunder-god
of the Yorubas, as is seen by the negro cults in Brazil, is
as red as he can be painted, we have not found that this
colour is assigned to twins in W. African tribes. On the
other hand, we have two or three times found reference to
white as being the colour of twins, and on the Congo have
found them whitewashing twins every day. The meaning
of this is not quite clear. Perhaps we may infer that some
tribes regard lightning as red and others as white : but in

^ U Ethnographic acttielle de VAfrique Miridionale, p. 935.
2 Fetichism in W. Africa, p. 206.

V] THE TWIN-CULT IN WEST AFRICA 89

that case the proof is still incomplete of the connection of
twins with the thunder and the lightning. The Brazilian
negroes tell us to connect Shango with the twin-cult, for
they have mounted Cosmas and Damian with Shango in
their oratories; but we are still deficient in the evidence
which is to connect Afi-ican twins generally or 'finally with
sky, thunder, or lightning. In some tribes there are traces
of the twins as rain-makers, through a particular monkey
with whom they are identified. We have nothing, as yet,
to entitle us to attach the term Boanerges to the West
African twins.

Perhaps we may get some light upon the question of
colour from the following considerations. Among the Ewe- Thunder-
speaking peoples of the Slave Coast, Ellis notes the worship lightning-
of a god Bo, who is the protector of persons engaged in ro<is.
war, and of a god So (Khebioso) who is the lightning. The
priests of Bo carry about, on ceremonial occasions, a peculiar
axe, usually made of brass ; also they carry fasces, or bundles
of sticks, called Bo-So, from four to six feet long, painted red
and white in alternate stripes, or spotted with the same
colours^

Here we have the exact parallel to the fasces carried by
the Roman lictors, except that at Rome the axe is in the
bundle of rods : notice that the Roman fasces are bound up
with red leather. Probably the axe in each case is a
thunder-axe, and the rods are the lightning shafts. If this
be so, the colours red and white are both in use amongst
these tribes to represent the thunder and lightning. The
explanation is still tentative, but we shall see presently,
when we come to consider the practices of the Wurundi in
German East Africa, that the use of red and white in the
ceremonial dance at the birth of twins, is accompanied by
a belief that the spirit father of the twins is really the
Thunder.

The whole subject of the use of colours by savages
requires closer attention : we have shown the importance
of red in ceremonies connected with the thunder : white is
1 Ellis, I.e. p. 68.

90 THE TWIN-CULT IN WEST AFRICA [CH.

a very common decoration all over the world, and it must
not be hastily assumed that it has necessarily an interpreta-
tion that would link it with the lightning. We will, how-
ever, add a few considerations that may help to elucidate
the matter.
Meaning It is certain that primitive men attach great importance

white *" ^^ *^^ paint they wear, and, as far as white is concerned,
paint. it is commonly held that this is put on to avert spirits.
For instance, there is an important paper by Campbell in
the Indian Antiquary for June, 1895, in which it is main-
tained that the colours dreaded by spirits are red, yellow,
and black, and perhaps white. No attempt is made to
explain what spirits are connected with what colours ; are
there not ' black spirits and white, red spirits and gray ' ?
Moreover, when it is said that a spirit is averted by a
colour, does not this often mean that the colour is the
spirit's colour, and that the person painted is under the
protection of the spirit ? For instance, we know that red is
in many places the thunder-colour, and that a thunder-bird,
who is to keep off the thunder from a building or tenjple,
should be (or was originally) a bird with red feathers. So we
certainly need more investigation into the actual meaning
of colours when employed by savages. I have suggested
that the bundle of rods accompanied by an axe, which the
savage in W. Africa paints red and white, is the equiva-
lent for the Roman fasces bound with red leather, and
stands symbolically for thunder and lightning. This does
not mean that white paint necessarily means the lightning,
though I think this is the most natural explanation in the
case of the whitewashed twins on the Congo. On the
general subject of pipeclay as disguise or decoration, we
may consult what Miss Harrison has said about the Titans,
who stole away the infant Dionysos, and who were painted
with white clay (TCTdvofi). ' The Titanes, the white-clay
men, were later, regardless of quantity, mythologised into
Titanes^' The explanation of the name is ingenious.

There is still something to explain in the whitewashing

J Themis, p. 17.

V] THE TWIN-CULT IN WEST AFRICA 91

of the Titans. Perhaps Miss Harrison can complete her
ingenious argument. Why were they painted white ? ' Tell
me that, and unyoke ! '

Here is another curious custom to which my attention Origin of
has been drawn by ray colleague, Mr R. A. Aytoun. The pofef"^'^
ordinary decoration of a barber's shop is a striped pole, in
colours red and white. The explanation usually given of
this is that it is a sign that the barber is also a surgeon
who does blood-letting: the blood and the bandages being
denoted by the striping of the pole. No doubt there is
something to be said for the explanation, as it is well known
that the arts of the barber and surgeon overlap : even at the
present day, in the East, the barber-surgeon is one person
and not two : but the explanation of the pole by blood and
bandages has an unnatural look about it. Perhaps if we ex-
amine more closely into the history of surgery we may see the
matter more clearly. Who are the patron saints of surgery ?
The answer of the mediaeval world will be at once, Cosmas ■
and Damian, the saints who healed without taking fee, the •
Christian heirs of Aesculapius and of the Heavenly Twins.
The barber's pole is, then, the sign of Cosmas and Damian :
but Cosmas and Damian are the Heavenly Twins : then the
red and white stripes are the sign of the Sons of Thunder.
The induction is too rapid to be altogether satisfactory.

Supplementary Information from Dr Girling with

REGARD TO TwiNS AMONG THE BATITO.

Enquiry from Dr Girling elicited, in a letter from Bolobo Upper
on the Upper Congo, dated May 27th, 1912, the following ^°"g°-
additional information.

First of all Dr Girling confirms the period of seclusion of
twins amongst the Batito to be one year. ' I learnt from Seclusion
the teacher that the twins and mother I saw at Isanga in "nd^"*^^^
July last year are still in seclusion, but are very soon to be twins,
allowed their freedom : this would make the period of seclu^
sion about one year, or until the children could walk. I have
made enquiries in this neighbourhood from boys belonging

92 THE TWIN-CULT IN WEST AFRICA [CH.

to the Bobangi, Batende, Basingele, Batehe and Batito tribes,
and get a period of seclusion varying from eight days
to eighteen days, but I have nowhere found anyone who
speaks of so long a period as one year; but as there were
two sets of twins at Isanga (Batito tribe), and both sets were
secluded for one year, I should say that the custom of the
Batito is probably as stated by our teacher,'

Next he doubts the existence of a former custom of killing
twins, on the ground that twins are lucky : a natural hesita-
tion to any one approaching the subject for the first time.

...'I can find no traces of any former custom which
included the killing of twins; twins are considered a sign
of good fortune not in the least to be regretted, and so the
killing of them would seem to be inconsistent/

Then he records the belief that one twin kills the other,
to which we have drawn attention elsewhere in W. Africa,
in ancient Rome, etc.
Twin kills ' It is Sometimes thought that when a twin dies early in
*^"^" life, the survivor has had some part in his death ; the natives,
when I asked the question, answered, " Yes ! we think that
the other twin refused his brother because he wished to be
alone." '

He also got a suspicion of a belief that the spirit of the
dead twin would try to call the other into the spirit world.

Dr Girling failed to find any connection of twins with the
sky, a point on which I especially desired additional informa-
tion. He reports some further facts regarding the cult.
No appa- ' I can find no connection between twins and rain or the

"^ent gjjy from the natives I questioned. I obtained a few ad-

tion with ditional somewhat insignificant facts. When twins are born
The\win ^he woman who last bore twins comes to the mother, and
priestess? they both dance together with the father and friends who
wish to join for a day or so.' This is really an important
point, as it is paralleled in West Africa, where we find the
beginnings of a twin priesthood in the female sex, occupied
in averting the dangers presented by the situation. He
goes on to describe what looks like a ransom paid for the
twins amongst the Bobangi.

V] THE TWIN-CULT IN WEST AFRICA 93

' A curious custom, which I can only find in the Bobangi
tribe, is that all the friends of the father enter his house and
take anything they may find (unless the father has been
there first and hidden his belongings) ; they take a hoe. Ransom
fishing-line, baskets, pots, anything, these they hold as a g^bangi ^
pledge to be redeemed by the father, he usually pays the
same price for redemption of all the articles, irrespective of
their value. The price per article is variously given as
2 rods (Id.) to 10 or 15 rods, or even more, according to
the wealth and standing of the man ; he has to pay as high
a price as he can to avert disaster from the twins'

The last sentence is suggestive, — it will be bad for the
twins if they are not ransomed.

Dr Girling goes on to explain the important place which
the placenta occupies in the cult : we shall see many varieties
in the disposal of the placentae, especially in Uganda and
East Africa.

' The disposal of the placentae is interesting in the Disposal
Bobangi district : they are placed one each side of the path, placenta,
or at cross roads, and a three-forked stick stuck up over each
placenta, and in the forks of each a pot painted in three
colours, white, yellow, and red, is placed.'

Here we have the extension of the red and white colours
of the lightning-sticks which we recorded above. Is it
possible that the triple forks which are here recorded as
being set up are, like the trident of antiquity, representa-
tions of the lightning, and were the twins primitively buried
in the pots ? Dr Girling continues :

...'If a twin dies young, he is buried with the placenta
under the stick and pot.

' In some tribes the placentae are buried in the forest,
and a shed is erected....

' Pots are also erected at the corner of this shed and the
twins are buried there, if they die young.

' If the twins live to reach adolescence, they are buried
in the usual burying- ground, with, however, greater ceremony
and more noise than even at the ordinary funerals.

' Another curious custom in connection with the placenta

94 THE TWIN-CULT IN WEST AFRICA [CH.

Twin- I have from my friend at Isanga, and it is unconfirmed, but
Feaf^clad? ^ ^^ inclined to credit it. You will remember that husband
and wife in my article were described as being decked with
leaves; these leaves as they wither and the placentae are
kept together in the hut, and are buried in the bush when
the lady is released from confinement,...

'The father of the twins (amongst the Bobangi) must
always eat only food cooked in his wife's pot, he must not
eat food cooked in any other pot ; if he goes on a journey
the pot goes with him.

' One old lady persisted in stating that twins brought
riches to the father, because everybody brought presents
of fish, etc., at odd times to the twins.

' A mother never allows a twin to sit on the bare ground.'

The foregoing observations will be seen, upon reflection,

to have a distinct value ; for the customs are parallel to

those which we have recorded elsewhere, and should admit

of similar explanations.

Further The foregoing accounts of the forms which the twin-cult

Congo°" takes in the Congo region are full of suggestion to the

twins. student of the subject: and I am the more interested in

the communication which my friends have made, because

on the first enquiry it seemed as if the twin-cult did not

exist on the Congo. Gradually the peculiar features of the

Congolese cult became registered and interpreted, and the

transition could be traced from the savagery common on

the West Coast of Africa to the timid appreciation which

prevails on the other side of the continent. As it is

important to collect as much testimony as possible, I am

going to transcribe some further details for the Congo, given

to me recently by my friend Mr Howell of the Baptist

Mission. We shall find many features of the West African

cult to prevail, such as the making of an image of a dead

twin to be placed near the surviving twin, the importance

assigned to a former twin-mother in the purification of a

house where twins are born, and so on. Let us see, then,

what Mr Howell says on the subject: his first observations

relate to a tribe near Stanley Pool.

V] • THE TWIN-CULT IN WEST AFRICA 95

* Bawumba tribe, Near Stanley Pool. Congo. The

' As soon as twins are bom, a man (anyone will do) ^^'^"^ *•
mounts the roof of the house, he adorns himself with a
special kind of long grass, used for medicinal purposes, it is
placed over his shoulder and under the opposite arm, either
shoulder will do, he then dances all day.

' A woman who has given birth to twins is then called, The twin-
she takes them in her arms and dances outside the hut, ^^^^^ ^^^*
this is done before anything whatever is done to the
children.

' She places a wide white mark across the forehead of Cere-
each child, after the ceremonies the children are treated just ^^[Jg*
as other children. wash.

' In case of the death of one, a ^ooden image is made, so Image of
that the remaining child shall have company, it sees the
image and thinks it is its companion.'

No explanation is yet forthcoming of the dancing, or of
the grass-decorated man.

The next observations relate to a tribe about 500 miles

higher up the river.

' Bangala tribe, 500 miles above Stanley Pool. Congo The

Bangala.
river.

'When the twins are eight days old, the mother takes
them in her arms, and dances in front of her house before the
folk of the town, she and the folk around sing.

' The decoration of leaves in the form of a garland is the
same as when one child only is born, one kind of fibre is
always used in making up all garlands. At the time they
are named, first Nkumu, second one Mpeya. These names Names of
are held all through life. . ^^"^"

'The one born first is always carried on the right arm,
the second one on the left. Whenever the mother is Equality
saluted, she must always give two salutations in return, men^.^*
If a present be given there must be two alike, if not, there
is grief to one.

'They are expected to cry together and rejoice together.

'If one dies, no ceremony is performed.'

Mr Howell next refers to the Ngombe tribe (described

96

THE TWIN-CULT IN WEST AFRICA

[CH.

The

Ngombe.

Twin-
priestess.

Names of
twins.

Fees to
twin-
priestess.

Twins
quarrel.

Lower
Congo.

above by Mr Kenred Smith), which is 100 miles further up
stream.

'Ngombe tribe, big, widespread, runs across Congo,
direction S.W. and N.E., 600 miles above Stanley Pool.
Congo.

' A woman is called in to assist at birth, who has herself
given birth to twins.

' She first gives them their names, the first one is called
Mondunga, second one Ndumba. The children are kept fi'om
sight in the house one month.

' The attendant ties rings of vine or fibre round ankles,
wrists, neck and waist, over both shoulders, round under the
arms, also the mother and father wear exactly the same kind
of thing. •

' After a month or so, a dance is arranged, and presents
are given, and all decorations discarded.

' The day of birth a string is tied across the path, and
anyone passing must pay toll ; the father fixes the sum.

' If one is a weakling it is killed. If any present is
given it must be given to both. Two responses given to
any salutation, one for each child. The house is fenced
in. After the final dance all the decorations, fence, etc., etc.,
are burned.

' The assistant is paid 2000 brass rods, which equal
about £4, and then the mother is eligible to render assistance
to other women who give birth to twins, collect fees, etc.

' Should there be no woman about who has given birth
to twins, and thus be eligible to render assistance, no one
else can.

' Common report says twins do not agree.'

It should be noted that we have here the elementary
priesthood already alluded to, where twin-mothers or twin-
children assist in the purificatory rites at a twin-birth.
Traces of the custom of killing one child of a pair can be
detected in Mr Howell's remark ' if one is a weakling it is
killed.'

The fourth series of observations belongs to the Lower
Congo,

V] THE TWIN-CULT IN WEST AFRICA 97

* When twins are bom, one is often neglected and starved
to death. Women do not like twins because of the extra
trouble involved in looking after them : when a twin is thus
starved or dies a natural death, a piece of wood carved into
an image to represent the child is put with the live twin image of
so that it may not be lonely ; in case of epidemic of small-
pox, and if the child is vaccinated, the request is made by
the mother for the vaccine to be put on the image, and if
refused, the mother will take some from the child to rub on image vac-
the image, so that the spirit of the dead child shall not get
jealous \

'If the second child dies, the image is buried with it.
When a twin dies, it is placed on leaves, a white cloth put Twins
over it, and it is buried at cross roads, like a suicide, or as a ^^^ cross-
man struck by lightning^' roads.

It will be seen that the description is susceptible again
of another explanation than that which lies on the surface.
To starve a child to death is, after all, only a lesser degree
of murder; we may conjecture that the custom o,f killing one
twin does not lie very far under the surface of the existing
civilisation, as reported by Mr Howell.

Notice should also be taken of the custom of burying
a twin in the same way as a person struck by lightning is
buried : this admits of an easy explanation, if we assume
that the dead child belongs in some way to the lightning.
At all events, the parallelism in the treatment should be
carefully noted.

We have now added considerably to the knowledge of
the Twin-cult in the Congo region ; the general impression
is that we are receding from the common savagery of
W. Africa, into what may be called a more temperate
region ^

1 Information supplied by Dr Catharine Mabie, a missionary on the
Congo.

2 The remarkable coincidence with the English custom of burying a
suicide at the cross roads should be noted, as well as the regard for, or fear
of, a fulminate person.

=» For the treatment of twins in Bih6 (Angola) see notes at end of volume.

H. B.

CHAPTER VI

THE TWIN-CULT IN SOUTH AFRICA

The
Hereros,

Isolation
of twins
and
parents.

Fictitious
expulsion.

As we pass down the West Coast of Africa, and leave
the Equatorial regions, we come to the German Territory,
which used to be known as Damaraland and Great Namaqua
land. The principal tribes in this region are the Hereros.
I have given in Cult of the Heavenly Twins^ a brief state-
ment of the opinions and practices of the Hereros, noting

(1) that a twin-birth is one of the happiest of events;

(2) that the parents of twins were allowed to levy a tax
on their neighbours, as if the danger from the twins attached
itself to the tribe rather than the family; (3) that after
purification by the witch-doctor, the whole tribe presents its
offerings to the parents.

The case of the Hereros is an interesting one, because it
combines the feature of public satisfaction over the birth of
twins with an unusually careful ritual for the deprecation of
the evils which lurk in the phenomenon.

A very careful account is given by the Missionary J. Irle,
in his book on the Herero^ First of all, he shows that when
a twin-birth is announced, the father, accompanied by two
men, leaves the kraal and goes outside to a rapidly con-
structed hut. He is promptly followed by the mother, with
her twin children, and a pair of women attendants. These
eight people now form a Guild of Twins and will be so
designated for a whole year. The whole tribe, with their
herds, are now summoned ; and the isolated people are now
recalled to the kraal, where they are met with a volley of
missiles and with howling on the part of the women. As

1 p. 31. 2 Die Herero (Gutersloh, 1906), pp. 96-99.

CH, Vl] THE TWIN-CULT IN SOUTH AFRICA 99

the things thrown do not hit, it is clear that we are dealing
with an original expulsion which is now pretended and done
in mimicry. The company now gather round the altar of
sacrifice inside the camp ; every man brings a present to the
father, and every woman a present (a round piece of ostrich
egg) to the mother. Certain men and women are cere-
moniously dedicated for the occasion. The women build a
hut for the twins, the men prepare an ox for sacrifice.

After this, the family make a tour of the village, and Tribal
collect more gratuities from their neighbours ; they carry on '^"''^^°°^*
the same process in neighbouring kraals. The father and
mother obtain special names: he is called Omupandje and
she Onjambari (i.e. the one who suckles two). Up to the
end of the first year the parents have been dressed in their
oldest and worst clothes; now the taboo is raised, and they
change their raiment.

Irle points out that the ritual for twins among the Trie on
Herero is much milder than among some Bantu tribes, ^^^^°^'
where one or both of the twins are killed^; but he rightly
doubts, in view of the ceremonies performed, whether we
have a right to say that the Herero regard twins as a bless-
ing. He suggests that they are spared on account of their
value as a reinforcement to the tribe ; but that, in reality,
they are forbidden ; and are more regarded in the light of
fear than of happiness. The value of these observations is Original
clear. Even the relative humanity of the Herero is seen to ^^^g
turn, in the first instance, on utility rather than on senti-
ment. The original dread of the abnormal twins looks at us
fi^om the ceremonies required for their admission to tribal
life.

We come next into British South Afirica, and here the
tracks of the superstition that we are following are obscured
by the strong hand of the Government, which, in Cape
Colony at all events, has no room for twin murders or such
like social aberrations. We are, therefore, obliged to refer
to historical documents if we wish to know whether the

^ He instances the Ovambo tribe to the north of Damara land, who kill
both twins.

7—2

100

THE TWIN-CULT IN SOUTH AFRICA

[CH.

Cape of

Good

Hope.

Hotten-
tots.

One twin
killed or
exposed.

Hottentots are to be classed either with the Hereros or with
the Benin negroes.

In Kolbe's work on The Present State of the Gape of Good
Hope^ we have a statement concerning the Hottentot festivals
and barbarities at the birth of twins : the account strikes one
as being overdrawn by the assistance of a powerful imagina-
tion, but most of the details can be paralleled elsewhere, so
that we must not condemn Kolbe too hastily. He tells
us^ that the Hottentot women dread the birth of twins, and
that they use their influence to persuade intending husbands
to submit to a certain operation which is intended to remove
twins out of the field of probable or possible events. As,
however, in spite of these precautions twins are born, he
proceeds to describe the customs that attach to them.

' On every birth, excepting still ones, the parents observe
an Andersmaken or solemn feast by way of thanksgiving, in
which all the inhabitants of the kraal they live in have a
share. Yet do they often give the lie to those thanksgivings
by a cruel custom, practised indeed by some other nations,
but, to bosoms replenished with reason and humanity, the
most shocking one in the world : and this on the birth of
twins. If the twins are boys, the parents observe an Anders-
maken by killing two fat bullocks for the entertainment of
the whole kraal, men, women, and children, who all, with
their parents, rejoice at the birth as a mighty blessing. The
mother only is excluded this entertainment, so far, that she
has only some of the fat of the bullocks sent her, with which
to anoint herself and the new-bom.

'But if the twins are girls, things take quite another
face. There is little or no rejoicing: and all the sacrifice
that goes to the Andersmaken on such an occasion is a
couple of sheep at the most. But they cannot often resolve
to rear both twins. If the parents are rich, and the mother
has not, or pretends she has not, supplies of milk for her
nourishment, the whole kraal which is consulted, forsooth, in
form on this occasion, easily admitting this plea, the worse-

^ English translation by Medley, London, 1731.
2 Vol. I. p. 117.

Vl] THE TWIN-CULT IN SOUTH AFRICA 101

featured of the two is buried alive, or exposed on the bough
of a tree or among bushes.

' If the parents of twin girls are poor, their poverty is
their plea for exposing or making away with one of them.
They jnake this plea before the whole kraal, which generally
allows it, without taking much pains to look into it. The
case is the same when the twins are a boy and a girl, and
the parents have a mind to be rid of one of them. Only
here they are not governed by the features, in choice of the
child to be buried alive or exposed. For the girl is certainly
condemned, if either scarcity of the mother's milk, or poverty,
be alleged against breeding up both. But great rejoicings
are made for the boy.'

Now in reading over Kolbe's statement, one may hesitate
to believe what he says about the attempt to frustrate
physically the production of twins by an operation upon the
male parent : but as to the rest of the story, it is not very
different from what we have been recording elsewhere, and
it appears to indicate that in the beginning of the eighteenth
century, the Hottentot custom was gradually changing from
aversion of twins to their approbation. The explanation
given for not bringing one or both of them up, is not, indeed,
the original thought, but it is one which we shall meet with
not a few times elsewhere, among people who want a reason
for a practice which they have not abandoned, and have lost
the original explanation. To denounce Kolbe's accuracy
because of its imputing an impossible degree of cruelty to
the Hottentots is absurd. Le Vaillant, who pours scorn on Le Vail-
Kolbe and his imaginings, tried to disprove the killing of ^ ib""^
twin children, and, failing in this, maintained that the sup-
posed cruelty was really a case of preternatural tenderness.
I quote his words ^ : ' I took great pains to enquire among
the Hottentots whether, when a mother is delivered of twins,
one of them is destroyed upon the spot : the result of my
enquiry was, that this unnatural custom is very rarely
practised. Though a great cruelty, it is supposed to owe its

^ Le Vaillant, Travels in Africa (English translation, London, 1790),
vol. n. p. 57.

102

THE TWIN-CULT IN SOUTH AFRICA

[CH.

Twin rise to maternal tenderness, the fear of not being able to
tender- furnish sufficient nourishment for both (and consequently
ness ! seeing them perish) has suggested the expedient of sacrificing
one to the safety of the other.'

We need hardly say, in view of the examples already
accumulated, that this excess of maternal tenderness is a
pure imagination. Le Vaillant goes on to say that the
Gonaquais were wholly exempt from this reproach, and
greatly offended at the suggestion of such a thing. It was,
however, hardly possible to explain the twin-cult in the
eighteenth century, and for travellers of that period (resi-
dent missionaries were scarce or non-existent) we must be
thankful for the facts which they report to us, and improve,
as best we may, on their explanations.
Kidd on An admirable summary of the twin-cult from the Kafir

Twfns!''''" standpoint will be found in Mr Dudley Kidd's Savage Child-
hood^: he tells us that 'it is very difficult for any European
to look at native customs practised in connection with the
birth of twins from the Kafir point of view. The native
thinks that twins are scarcely human ; and that the bearing
of twins is a thing entirely out of the course of nature.
The people do not like to talk about twins, and the fact
of their existence is hidden, if possible, by the parents. In
olden days, one of the twins was always put to death, and
One twin frequently both were killed. It is natural, so it was thought,
for dogs and pigs to have twin offspring in a litter, but for
human beings it is disgraceful. A woman who has twins
is taunted with belonging to a disgraceful family, and in
olden times, if she gave birth to twins a second time, she
was killed as a monstrosity. When one of the twins was
allowed to live, an old woman, generally the grandmother,
would kill the child by holding her hand over its mouth. In
other cases the father placed a lump of earth in the mouth
of the child, thinking he would lose his strength if he did
not do this. In other tribes the child was exposed in the
veld, and was left for the wild animals to devour, or else it
was thrown into a river.'

1 pp. 45 sqq.

or both
killed

Vl] THE TWIN -CULT IN SOUTH AFRICA 103

All of these points of view and all of these practices have
already come before us. My friend, Dudley Kidd, points out
that under British rule it is very difficult to carry on such
practices, but that, in spite of British rule, they are still
carried on secretly. He then gives some important informa-
tion which he gathered from a chief's son in Zululand, who
was himself a twin. A few of the important details may
be set down, and for further information reference must be
made to Dudley Kidd's book.

A twin that is killed has no name : a twin that is saved No nanae
has no name until he is sixteen. The twin in question was
called ' Hatred,' which shows what his parents thought of
him. Twins are regarded as being in abnormal sympathy
with one another, which may very well be the case. When
a twin marries there are no festivities. They are not counted
amongst the children. Twins are said to have no brains, but
to be, in spite of this, abnormally clever. They are supposed
to be able to foretell the weather from their physical feelings.
In war-time they are put in front of the army ^ If a man does
an action unduly dual, like eating two mice caught at the
same time, the result may be that his wife will bear twins.
We shall find plenty of similar ideas elsewhere.

Mr Kidd remarks in conclusion that ' when the above Twins
fervid beliefs and fears about twins are borne in mind, it amone t
causes no surprise to learn that the people regard twins as Kafirs,
most unlucky, and seek to kill them in infancy.' So much
for the Kafir generally and for Zululand.

Next let us try Matabeleland, or as it is now called,
Rhodesia.

Here is an extract from a London paper {Daily News Twins
for Dec. 27th, 1910) describing a twin murder among the ^^jo^gg^a
Matabele.

1 Compare the way in whicli they are carried in symbol before the
Spartan army, in the shape of the Dokana, and how they are represented
on the field of battle by the Spartan kings.

104 THE TWIN-CULT IN SOUTH AFRICA [CH.

'A GHASTLY CUSTOM.
'WHERE TWINS AND TRIPLETS ARE KILLED.

' Bulawayo, Dee. 5th.

A case in ' A remarkable case, showing the tenacity of the Mata-

Courts. ^^^^ ^^ clinging to ancient customs, came before the Circuit
Court here this week. A native and his two wives were
charged with the murder of the twin children of one of the
, ; latter. It is the Matabele custom to destroy twins, on the

ground that their birth is due to the influence of some evil
spirit. In the present case the children were buried alive.
"When triplets are bom, the mother is killed as well as all
three children. The prisoners told the Court that their
fathers had instructed them always to destroy twins; but
if the white men were sure that such a proceeding was not
necessary, and even that it was wrong, they would not do it
again. All three prisoners were sentenced to death, but
with a recommendation to mercy which will probably prove
effectual.'

On reading this report, it is easy to see that it is just

the kind of offence in which it is almost impossible for the

European to judge of the native mentality. The Matabele

try to explain that what they are doing is their religion, and

it is evidently not possible to make their judge sympathetic

with that point of view. They are the victims of a great

hereditary Fear; but if the white man can lift the Fear,

they will change the custom. The white man does not

understand the Fear, nor does he, in consequence, appreciate

the concession.

Report As I was much interested in this case, and felt sure that

Town ^^ would result in racial contempt and hostility, I took the

Clerk of trouble to enquire of the Mayor of Bulawayo, and I was very

' courteously furnished by the Town Clerk with a newspaper

report of the proceedings and an explanatory letter, which

brought the news that * the sentence of death inflicted upon

the culprits had, in this instance, been eventually reduced

Vl] THE TWIN-CULT IN SOUTH AFRICA 105

by the High Commissioner to penal servitude.' The letter
concluded thus :

' The custom of putting to death twins immediately after
birth is an old and superstitious one indulged in by the
Matabele, and which in nearly every case is carried out with
extreme brutality. This custom is, however, becoming less
frequent the more it is being realised amongst the natives .
that such crimes are, under the English law, punishable by
death.'

I suppose all our ancestors once took the Matabele view :
it is a difficult matter for the twentieth century after Christ
to sit in judgement on the twentieth century before Christ ;
and one can only hope that if these poor creatures have to
be severely punished, it will not be penal servitude for life.
The description given of Matabele views is illuminating, and
brings out suggestively the idea that twins are due, in part, .
to the intervention of a spirit. It will be noticed that both
.children were killed and the mother spared. This suggests
that the modification of the taboo begins with the mother,
which is both natural and likely^

To the westward of Rhodesia and the Transvaal, we Bechu-
shall find the Bechuanas, concerning whom we have an early
testimony to the following effect from John Campbell^
(Bootchua7ia Manners and Customs, vol. ii. p. 206).

When a woman has twins, one of the children is put Twins
to death. Should a cow have two calves one of them is ^^^ ^^^
either killed or driven away. kine.

Here we have a new feature, the extension of the taboo
to the larger cattle. This is important, for we shall find the
same custom existing in Wales to-day, and in ancient India
we shall find abundant evidence of it.

1 There is a reference to the Matabele custom in Decle, Three Years in
Savage Africa, p. 160 : ' Twins (among the Matabele) are put to death, and
the mortality among children is enormous.' Bent, in his Ruined Cities
of Mashonaland, p. 276, notes that at Lutzi, ' if a woman gives birth to
twins they are immediately destroyed. This they consider an unnatural
freak on the part of the woman, and it is supposed to indicate famine, or
some other calamity.'

2 Travels in South Africa, being a narrative of a second journey to the
interior of that country, London, 1822.

106 THE TWIN-CULT IN SOUTH AFRICA [CH.

Maha- To the north of Matabeleland is a tribe called the

t^jjj' Mahalaka. Amongst these people, if twins are born, one

killed. is always killed ; the decision being made by throwing dice.
The condemned child is put alive into a pot, and soon
becomes the prey of the hyenas \

In the N.E, corner of the Transvaal, between the rivers

Bawenda. Limpopo and Levuvu, we have a people called the Bawenda,
or people of Wenda, Of these people Gottschling says^ that
'the curriculum vitae of the heathen Bawenda is a long

Twins succession of fear, superstition, oppression, and misery.... If
®°' twins are born they are killed, for if they were left alive,
it would bring a calamity upon the whole country, according
to their opinion.' These people are supposed by Gottschling
to have migrated to their present situation from the region
of the great lakes.

Baronga. We come now to the Baronga tribes of the Portuguese

E. Africa. To this tribe we have already made reference,
and they occupy an important position in our enquiry.
Dr Frazer first drew attention to them in his researches
into rain-making, a subject intimately connected with the
origin of kingship : and it was in following out the account
of the Baronga customs, as described by a Swiss missionary
named Junod, that we stumbled upon the interesting fact

Twins are that the Baronga people described twins in the terms which
^" ^^' recalled the Dioscuri or Zeus Boys of the Greeks, and with
the Boanerges or Thunder-Boys of the New Testament.
The name for twins is Bana-ha-Tilo, where Tilo stands for
the Sky, in its various manifestations : and it was of further
importance that the twins with their mother were actually
employed by the natives as rain-makers.

These remarkable coincidences give to the Baronga people
a very important position in this enquiry. M. Junod's mono-
graph on the Baronga is of the highest value : as, however,
I have discussed the evidence which he gives in Cult of

^ C. Mauch, quoted in Ploss, Das Kind, pp. 191 sqq. (Stuttgart, 1876).
2 'The Bawenda: a sketch of their history and customs,' in Joum.
Anthrop. Imtit. vol. xxxv. (1895), p. 371.

Vl] THE TWIN-CULT IN SOUTH AFRICA 107

the Heavenly Twins'^, I shall not repeat all that is there
said^

It should, however, be remembered that the twin-mother Survivals
is immediately expelled with her children to a wretched hut expulsion!
in the neighbourhood, and has to undergo ceremonial puri-
fication. Her own hut is burnt and all her property, except
so far as the witch-doctor is pleased to reserve anything for
his own use. As the children grow up, they are driven away
from the native village with cries of ' Go away, children of
the Sky.' The women pour water over the twin-mother and
sing rain-charms. M. Junod reports a case in which the
grandfather of twins tried to kill one of them, but was pre-
vented by the women in the neighbourhood. It is certain,
therefore, that in old times the Baronga used to kill their
twins; it is equally certain that they are now using them
for beneficent purposes, through their supposed connection
with the sky. The Baronga, therefore, are on the watershed
between those who detest twins and those who delight in
them, and they mark the transition from the one opinion
to the other. The connecting-link in this case between
cursing and blessing is the Sky-parentage.

1 pp. 18—21.

2 M. Junod' s work is entitled Les Ba-ronga : 4tude ethnographique sur
les indigenes de la Bale de Delagoa ; it was published at Neuchatel in 1898
as the tenth volume of the Bulletin de la Societe Neuchdteloise de Geographie.

CHAPTER YII

THE TWIN-CULT IN EAST AFRICA

Twins in In British East Africa we shall find abundant traces

E? Africa ^^ *^^ twin-superstition, with indications that the existing

customs have behind them as cruel treatment of twins as

can be found in the Niger delta. Sir H. H. Johnston tells

us, however, of tribes at the S. end of L. Nyassa, and in

the Shir^ Highlands, which ' do not seem to care much one

way or another whether twins are born'.' On the other

hand, amongst the Atonga, the birth of twins is a most

unlucky circumstance, and although the people would not

admit it, Johnston believes that one of twins was frequently

killed. They have the curious belief that the tie between

twins is so strong, that even when separated by distance,

each feels the other's pain. In that case, to allow them

both to live, is to double the pain of their lives. It may

be regarded as probable that the Atonga originally killed

twins, and now kill one of the two, though perhaps they are

becoming ashamed of the practice.

TheWau- Amongst the Waukonde, at the N. end of L. Nyassa,
konde - • «

twins are also unpopular. As Sir H. H. Johnston says,

' the birth of twins is not ordinarily well-received and in

some tribes one of the two children is killed. I have never

heard of any case of triplets or quadruplets; and when I

told natives that such cases occurred in England occasionally,

they expressed the greatest horror! To which the following

important note is added :

'A curious custom obtains amongst the Waukonde, if

twins are born. Both parents are put into a grass hut in

a secluded part of the village, and there they abide for one

^ H. H. Johnston, British Central Africa, pp. 418 sqq.

CH. VIl] THE TWIN-CULT IN EAST AFRICA 109

month. No villager can see the face of the secluded persons.
The father hides himself lest his enemies should kill him.'
Here we have again the twin-taboo, and the isolation of
those involved ; curiously the father, in this case, appears
to be the worse offender. Probably there is here some
exaggeration or misunderstanding of the situation.

Amongst the Akikuya of British E. Africa, whose customs The
have been studied by Mr and Mrs K.outledge\ we are told ^ ^^^'
that ' twins as among other races are considered unlucky.
If they are the first-born children they are both killed, or
possibly only the last one. The idea is that they prevent
a woman bearing again; i,f they come later in the family,
the prejudice does not exist. Triplets are also unlucky
without regard to position in the family, and one or all are
killed. The same applies to an infant born feet first.'

It may be doubted whether this report is correct with
regard to the repetition of twin-birth. The ordinary ex-
perience is exactly the opposite : a taboo which may be
lightened at the first of such births, becomes more severe
at a second. The danger of irregularly born children has
already been noted in several instances.

In German East Africa, we note for Usambara and the German
neighbouring districts that child murder is frequent in '
Bondei. Children are killed here if they are twins or if
the upper teeth appear before the lower, customs to which
we have already given West African parallels. Such children
are supposed to be unlucky 2.

In the same province we have from Mr Cole, the mis-
sionary of the Church Missionary Society at Mpwapwa, the
following information^ ' The Wetumba, or Waspara, kill The
twins, but the Wagogo have no such custom. The Wetumba
also kill infants. . .if the feet come first at birth ; or if one
hand protrudes at birth.' The case of the Wagogo does
not seem to be exhaustively dealt with : one wants to know

^ With a prehistoric People: The Akikuya of British East Africa, by
W. Scoresby and Katharine Eoutledge (London : Arnold, 1910).

2 Baumann, Usambara und seine Nachbargebiete, Berlin, 1891. Bondei
is in lat. 5° 15' S. and long. 38° 45' E.

3 Journal of Anthropological Institute, xxxii. (1902), p. 308.

Africa.

110 THE TWIN-CULT IN EAST AFRICA [CH.

whether there are any purificatory rites which would imply
fear or detestation in previous generations.

As to the Wetumba, we have already noted in W. African
centres the dislike of a child born feet first. The other
feature is new: it is also important, as it has a parallel in
the book of Genesis in the story of Pharez and Zara, the
twin children of Judah. No reason is forthcoming as to
why the protrusion of the hand should be unlucky. In the
Biblical parallel Pharez would seem to be lucky, for the
benediction at the close of the book of Ruth on the posterity
of Boaz is made in his name.
Central In Mr Swann's delightful account of his great work in

the civilisation of Central Africa^ will be found a statement
of the twin-problem as it presented itself to a pioneer of
'sweeter manners, purer laws.' Mr Swann does not say
much about the destruction of twins on the scale of the
more intense taboo. He came, however, to the conclusion
that many children were killed because twin-mothers could
not rear them and work in the rice fields as well.

' When a woman had given birth to twins, the work
imposed on her in the rice fields was so great a burden as
to be almost unbearable, and there were, no doubt, thousands
of infants killed. I had long talks with the chiefs, but they
all considered that it was no use punishing the women ; we
must gain our object by other means. I recognised that it
was a great task for mothers with twin children to clean
the tax-rice, and this helped me to solve the problem of
infantile mortality.

' I issued the notice to the effect that all women who
bore twins would be exempt from taxation during the
current year, provided they brought the youngsters the
following year.'

As might be expected, this caused some interesting
developments on the lines of personation and plural voting.
The In the neighbourhood of Zanzibar, amongst the Waza-

ramo, twins, ' here called Wapacha, and by the Arabs of

Waza
ramo.

1 Fighting the Slave Hunttrs in Central Africa, p. 319.

VIl] THE TWIN-CULT IN EAST AFRICA 111

Zanzibar, Shukul, are usually sold or exposed in the jungle
as amongst the Ibos of W. Africa^'

So Burton, who also informs us concerning the Wanyam-
wezi, a tribe which dwells half-way between Zanzibar and Lake
Tanganyika.

Here ' twins are not common as amongst the Kafir race,
and one of the two is invariably put to death : the universal
custom amongst these tribes is for the mother to wrap a
gourd or calabash in skins, to place it to sleep with, and
to Teed it like the survivor^'

We may compare the West African custom of making
an image of the dead twin, and placing it in the cradle with
the living one.

Just north of Zanzibar, in British territory, to the N. W. of
Mombasa, we have the tribe of the Wakamba, The Wakamba The
do not kill twins, but, according to Decle^ 'they are supposed to Wakamba.
bring bad luck, as it is thought the father will die before they
grow up to be strong.' This supposed dangerous reaction of
twins upon the father has also been noted among the Kafirs*.

The same thought of danger to the parents is found
amongst the Wadjagga, a people living in the neighbourhood The
of Kilimanjaro. Of these Merker writes that one of the ^^^^*'
twins is killed : if they are of the same sex, it is the first-
born that is spared ; when the sexes are different the girl
is killed. If they did not kill these children it is believed
that, later on, they would kill their parents*.

Next let us examine into the beliefs of the tribes known
by the name of Warundi, who live between Zanzibar and
Ujiji. These tribes speak a language (Kirundi), for which
a dictionary has recently been published by a missionary
named van der Burgt^ This dictionary and the attached

1 Burton, Lake Regions of Central Africa, vol. i. p. 116.

3 Ibid. vol. n. p. 23. ^ xhree years in Savage Africa, p. 491.

•• E.g. Dudley Kidd, The Essential Kafir, p. 202: 'If a mother gives
birth to twins one is frequently killed by the father, for the natives think
that unless a father places a lump of earth in the mouth of one of the babies,
he will lose his strength. '

"^ Merker in Petermann, Erganzungsband, xxx. Heft. 138 ; RechtsverMlt-
nisse und Sitten der Wadschagga, p. 13.

8 V. d. Burgt, Dictionnaire Fran^ais-Kirundi,

112 THE TWIN-CULT IN EAST AFRICA [CH.

notes contain an amount of valuable information as to the
folk-lore and general customs of the people. I propose to
make some extracts from and comments upon the article in
the dictionary which is headed Jumeau.

We are first told that twins are frequent among the
Warundi and that their birth is a religious event, which
calls for ritual songs, dances, etc.: often lasting for weeks.
The people say that, if these religious ceremonies were
omitted, the children would die, and perhaps their parents
also. Even if one or both of the twins were to die, the ritual
must go on. This suggests that the evil has to be averted
which the twins have brought.

As soon as the news gets abroad, all the neighbours
flock together to take part in the ceremonial. They bring
loads of presents for the parents, more exactly sacrificial
offerings to the spirits. An incredible quantity of provisions
is presented, and disappears, as if by magic.

The children being born the Kiranga, whom I suppose
to be the witch-doctor, appears with his acolytes to implore
the favour of the spirit Rikiranga. If the twins are bom
at night, the announcement throws the whole village into
an uproar. Meal and leaves are scattered around the hut,
they sprinkle also a mixture of water and beer and other
consecrated liquid. Then the ritual dances begin, and are
carried to the point of frenzy : the dancers, male and female,
are marked with red and white paint, and they dance and
leap as if the devil was in them, for hours at a time, with
the sweat streaming off them. Meanwhile they are singing
ritual hymns which are proper to the several dances.
The names of the dances themselves are Turerewe, Ntam-
anevje, Awana ni wawiri. A witch doctress sprinkles the
company with some liquid: on the third day, when the
mother comes out of her hut, the ceremony of the spear,
as it is called, begins afresh. It is also renewed if, at a
subsequent time, the woman should have other children, not
twins.

Of the children, the first born is always called wakuru,
wuwiruke: the second is called wutoyi wusinga, shakati.

VIl] THE TWIN-CULT IN EAST AFRICA 113

Children born subsequently take the names: (i) cyiza or
shahatiy (ii) tuisago, (iii) nyamhere.

At the birth of twins two black sheep are purchased, one
of which is devoted and assigned to each of the twins. The
greatest care is taken of these sheep, they can run where
they like, and feed where they will. If one sheep dies it
must be replaced. These sheep are the external repre-
sentation of the spirits of the twins.

The question may be asked, Why they conduct these
religious ceremonies over twins. The reason is that the
Warundi believe the mother has had the visit of an incubus.
The younger people think this is a joke, but the older people,
the initiated, the awafumv, keep up the belief. They know
that these twin-children, half spirits as they are, do not
commonly live. Their spirit calls for them ; he is a jealous
spirit, and may even call for the father and mother, taking
their tribute in corpses !

Now the account which we have here summarized is
of real value : it brings out clearly the fact of the intrusive
spirit ancestry. A spirit is responsible for one, if not both,
of the children. The whole community is in danger, and
averting rites must be practised. That is why the com-
munity comes together for the dance and the ritual chant,
and why they bring presents. But what sort of a spirit
is the cause of the uncanny phenomenon ? In order to find
this out, we must examine the songs that are sung by the
painted dancers : van der Burgt comes to our aid with
translations of some of these songs : his translations are
tentative, but they are sufficiently exact to show clearly
what the people are about. The first of his songs is some-
thing to the following effect :

Hymn I.

(The guardian spirit) will see his children and will rejoice:

The supposed father of the twins, where was he (at the
moment of their conception) ?

He was gone to draw water, to gather firewood, to cut grass;

The children of the family, I see them.

(The guardian spirit) will see his children and will rejoice.

This hymn shows clearly that the savages have the belief

H. B. 8

114 THE TWIN-CULT IN EAST AFRICA [CH.

in a second parent, who came when the regular parent was
away from home. This spirit parent is entreated to look
kindly upon the children. At the end of the hymn, it is
said in his name, that he does look favourably on them.
The second chant is equally instructive :

Hymn II.

I was not there, my children: I was gone to gather wood!
I was far away: the father of the twins enters.

To-morrow I shall thunder, 0 twins,
I shall come down in a storm.

Here the first lines represent the father of the twins
explaining his absence, in the same way as was suggested
in the first hymn. The dancers answer their own questions
in his name : but towards the end of the hymn, the spirit-
father speaks, and discloses to us the fact that he is the
storm-spirit, or thunder-god. The twins are therefore the
Sons of Thunder. So much being clearly made out, it is
surely not an undue stretch of the imagination to suggest
that the red and white paint of the dancers is the symbol of
the thunder and lightning.

From this dialect dictionary, with its careful notes and

observations, we have learnt a good deal about the meaning

of twin-births to primitive man. It is especially important

to note that here, among the Warundi, the spirit-father

is credited with both of the children : each of them is a

Dioscure : their parent is the thunder, and we may, if we

please, call them Boanerges.

Captain The name of Merker, to which we referred some way

^^d'th^ back, brings up the Masai, and his careful account of their

Masai. manners and customs. Without necessarily endorsing all

of Merker's views as to the possible Semitic ancestry of the

Masai, it may be remarked that the criticisms made upon

Merker are, so far, entirely insufficient to shake his credibility

as to the matters of fact which he professes to record.

Twin boys Amongst the Masai, then, there is the greatest joy over

welcomed. ^^^ birth of twins, especially if they are boys. The twins

are decorated with a neck-ornament of leather to which

Vll] THE TWIN-CULT IN EAST AFRICA 115

cowry-shells are attached. The mother does not bring up
both the children, but has the assistance of another woman
belonging to the same kraal. No special names are attached
to twins. If there were any peculiar purifications, they
appear not to be practised any longer. Did such purifi-
cations ever exist ? the analogy of all the other tribes that
we have been discussing suggests an affirmative answer :
but if that is the right answer it is probable that a closer
examination would betray traces of the purifications or of
isolations of mother and children. We are certainly far
removed from the West African treatment of the matter.

This absence of purificatory rites would be much more
intelligible if we could be sure that Merker had made out
his case for a Semitic ancestry of the Masai, and for the Are the
derivation of them from an Asiatic home by migration ggmitic *>
through Egypt. In that case they would have brought
their twin cult out of Asia, and probably from a higher
civilization than they now enjoy, from which higher civili-
zation the purificatory rites might well have disappeared.

It would be well if some consensus could be arrived at
on this question, either pro or con. For certainly the coin-
cidences which Merker points out between the Masai legends
and the stories in the Old Testament are too striking to be
accidental. Either they are real national traditions, or they
have learnt the stories from Christian missionaries. Up to
the present, there is no satisfactory proof of the latter, and
Professor Hommel has recently expressed his belief that
they are really the Semitic people which Merker affirmed
them to be^

It will help the understanding of the involved problem
if we take one single case, out of the many which occur in
the Masai traditions collected by Merker, for a closer con-
sideration^ : the story deals with a case of deceit, resulting
in the alienation of the rights of the first-born of two
brothers. It tells how a man named Mutari married a
woman whose name was Nasingoi. Nasingoi conceived

1 See Expository Times for June and July, 1910.
* Merker, Die Masai, p. 311.

8—2

116 THE TWIN-CULT IN EAST AFRICA [CH.

The Masai triplets, two of whom were born first, after the normal
Jacob manner of twins, while the third was delayed, and did not
story. reach the outer world till three months later. The first-born
was covered with hair and had a beard, for which reason
he was called 'L ol munjoi, the bearded one. The second
one was called 'L en jergog, because his mother wrapped
him up after birth in an untanned calf-skin. The third
child, when it appeared, was appropriately named Ndarassi,
the loiterer. The first child continued to develop his
hairy characteristics, the second remained nearly hairless,
with a very scanty beard : while the third had actually
no hair at all.

The story certainly opens with striking coincidences
with the Esau and Jacob legends in the book of Genesis.
Now let us see what happens. One day the father was very
sick, and the two elder brothers betook themselves to a
prayer- festival, which was being held in the neighbourhood,
in order to pray for the recovery of their father. Ndarassi,
however, the youngest son, remained at home in the kraal.
Meanwhile the father became worse, and realising that his
death was at hand, he called for his eldest son, 'L ol munjoi,
to bless him before he departed. Ndarassi heard the cry,
promptly stripped off a goatskin, and put the parts of it
on his breast, his shoulders, and his cheeks. He went into
the darkness of the hut, and deceived his father in the
Biblical manner. When the eldest son returned and went
into the hut in order to get the blessing of his dying father,
he found that he had been anticipated and that Ndarassi
had been made the heir.

The story here combines two biblical incidents, the fraud
of the birthright, and the fraud of the blessing : the blessing
is no distant Messianic theme, nor general promise of fertile
lands, etc., it is the actual inheritance. The elder brother
departed, angry enough at what had happened, and returned
later with warriors to take his revenge on Ndarassi; the
latter, however, met him friendly, and by presents and fair
speeches diverted his eldest brother's anger. Here again we
have extraordinary coincidence with the Jacob and Esau

VIl] THE TWIN-CULT IN EAST AFRICA 117

story : and it must be admitted that the Masai account
cannot be treated as independent of the book of Genesis.
We are often surprised at the appearance of the same folk-
lore traits in different parts of the world, but here the
agreements are too close and too significant to be set on one
side. It follows that either the Masai traditions are sub-
stantially the Biblical traditions as brought by them from
an Asiatic home, or they have been brought into the Masai
story book by Christian teachers in modern times. In the
former case, we have what is practically a new copy of
Genesis and part of Exodus opened to us (the Masai
traditions going down to the giving of the Law, with
Kilimanjaro for Sinai), in which case the variants in the
legends will often be significant and important; in the
alternative supposition, we have a tale^f deceit, successfully
accomplished by natives upon an inquisitive German scholar,
to which we shall not easily find a parallel. In which
direction does the truth lie ? It is not easy to decide :
Merker's book was promptly used by the late Professor Emil
Reich as a cudgel for the backs of the higher critics, who
were supposed to be annihilated by a new proof of the
antiquity of the Mosaic traditions, though it was difficult
to see how the Mosaic records were to be rendered credible
by proving them to be a part of Arabian folk-lore thousands
of years before Christ M

The question was very fairly stated by Prof Cameron of Cameron
Aberdeen in the Expository Times for February, March, and °" ^^^rker.
April 1906. The conclusion at which Prof Cameron arrived
was a sympathetic suspense of judgement : ' It is obvious
that, if Captain Merker has given us the real beliefs of the
Masai, an interesting and important question has been raised
for Biblical students. It would be unreasonable to throw
the Captain's conclusions aside, as of no value ; it would be
foolish to accept them as beyond dispute. What is wanted

1 Beich, Cont. Rev. (Feb. 1905): 'Thousands of years before Christ a
stock of religious and other legends had grown up amongst the peoples of
Arabia... legends about the Creation, the Deluge, the Decalogue, etc. in their
aboriginal form.'

118 THE TWIN-CULT IN EAST AFRICA [CH.

is further investigation, and it is sincerely to be hoped that
this may be undertaken without loss of time.' Probably
it was this challenge which called forth a letter in the

Steggall Expository Times for June 1906, from Mr A. R. Steggall, a
^^' missionary amongst the Masai, who declared roundly that
though he had often had peculiar opportunities for becoming
acquainted with the Masai legends, 'anything in the least
like what Captain Merker has got from them was never
so much as hinted at.' And he maintains that Mr A. C.

Hollis on Hollis, the author of a valuable work on The Masai, language
and folk-lore, agreed with him, and told him that he had
been assured by a Masai boy in his employ that Captain
Merker 's informant had been for some years connected with
a Roman Catholic Mission in the neighbourhood, and that
numbers of Masai had been under instruction in the Church
Missionary Society's Station at Taveta.

In estimating the value of these objections, it should be
remembered that Merker himself says that it took years of
intercourse before the state of friendliness was attained in
which the legends were confided to him ; and that it is
therefore not surprising that Steggall and Hollis, in spite
of their peculiar opportunities, should not have found their
way as completely or as successfully into the Masai mind.

From this time forward, I do not think any further
progress was made with the matter in England, until in
June and July of 1910, the Expository Times reprinted with

Hommel expansions the preface which Dr Fritz Hommel had written
for the second edition of his friend. Captain Merker's book
(Merker being himself now deceased). Hommel shows
conclusively that the linguistic affinities of the Masai lan-
guage are with the Gallo and Somali languages, and that
their scheme of verb conjugation is fundamentally Semitic ;
so that there is fresh reason for believing that the Masai
came from the North, and originally from Arabia. He
concludes his statement as follows: 'I close this article
with the sure expectation that now, when my deceased
friend's book has appeared in a second edition, the traditions
of the Masai will no longer meet with the scepticism to

on Merker.

VIl] THE TWIN-CULT IN EAST AFRICA 119

which they were exposed when they were first divulged,
but that they will be duly appreciated in their incalculable
importance for the history of religion, as they deserve to be.
And I repeat once more that a Christian or Jewish influence
of a former time (at all events through Christian Nuba
from the third century A.D., or through the Jewish Falashas
on the borders of Abyssinia) or from the older northern
abodes of the Masai, is out of the question because then
— a fact which Merker had emphasized — one would neces-
sarily have expected connections not only with the history
of the Biblical ancestors and patriarchs down to the giving
of the Law, but also with the later parts of Biblical history
(and especially some sort of allusion to the Gospels, in the
event of Christian missionaries coming into consideration).'

I do not know that I can make a serious contribution
of my own to the solution of the problem at the present
time. It still seems to require scientific treatment and
further investigation. If we quote the Masai legends in
our argument, we must do so with some residual suspense
of judgement as to the value and validity of what we
quote.

In the course of Professor Hommel's argument, to which
we have drawn attention, he shows that the Nandi tribes
must be closely connected with the Masai, for linguistic and
other reasons. Let us now see what the Nandi think on The
the subject of twins. These tribes live on the east side of ^*"*^'-
Lake Nyanza, not far from Kavirondo Bay : the Kavirondo
tribes are partly Nilotic and partly Bantu ; to the east of
these lie the Nandi, and the Lumbwa tribes. It will be
convenient to take these together, and our guide will be
Hobley in his work on Eastern Uganda. He tells us with
regard to the Bantu Kavirondo^ that ' twins are considered
very lucky, and amongst the Ama-wanga the birth of twins
is celebrated by what appears to us to be a somewhat
obscene dance. The mother of twins has to remain seven
days in her house before she may appear across the
threshold.'

^ Eastern Uganda, p. 17.

120 THE TWIN-CULT IN EAST AFRICA [CH.

Here we have the isolation of the mother in a much
reduced form : but it is there, and implies that some evil
has to be averted.
The Kavi- Of the Nilotic Kavirondo, we are told' that 'twins are
rondo. considered lucky, but the infants and their parents have to
stay in seclusion in their hut for a whole month. Women
neighbours may enter the hut, but men may not. The twin
born first is called Apio (the one who comes quickly). The
twin born second is called Adongo (the one who is delayed)*.
The birth of twins is signalised by dances which extend over
a whole month : they are apparently of a somewhat obscene
character.' Sir H. H. Johnston says nearly the same in his
book on the Uganda Protectorate^: 'The (Kavirondo) women
are prolific, and the birth of twins is not an uncommon
occurrence. This is considered an extremely lucky event,
and is celebrated by an obscene dance, which is, however,
only lewd in its stereotyped gestures, and does not, so far as
I know, result in actual immorality. The mother of twins
must remain in her house for seven days without crossing
The the threshold.' These are Bantus; of the Ja-Luo, whom

Johnston classifies as Nilotic negroes, we are told that
' twins are considered lucky, though their arrival is attended
by a good many ceremonies, and by propitiatory dances,
which are of an obscene nature.'

It is not difficult to detect the primal fear at the back
of these rejoicings.
TheNandi For the Nandi and Lumbwa tribes* Hobley says that
Lumbwa ' ^^ ^ woman bears twins, the twins are not killed as in some
tribes, but the woman has to go and live apart for some
months, and she is not allowed to go near the cattle boma,
but one cow is put aside for her, and she drinks its milk ;
if she goes near the cattle they are said to die.' Here also
the excess of joy at the birth of twins is tempered by the

1 I.e. p. 28.

2 We may compare the Masai title the loiterer as above, for the third
in a group of triplets.

3 Uganda Protectorate, ii. p. 748.
* Eastern Uganda, pp. 39sqq.

VIl] THE TWIN-CULT IN EAST AFRICA 121

sense of danger which they cause, and the consequent
necessity of isolation.

There are very nearly the same statements in Johnston,
ut supra, IT. 878. According to HoUis, the Nandi have a Twin
sky -god (the sun ?) and a pair of thunder-gods, one kindly L^"? "^
and the other malevolent. The sky-god is called Asista,
the superhuman thunder-gods Ilet ne mie (the good one)
and Ilet ne ya (the evil one)^ The collocation is extremely
suggestive. It is suggested that the two thunder-gods of
the Nandi should be compared with the two lightning gods
among the Ewe-tribes of West Africa.

Hollis makes the taboo of the twin-mother to be life-long.
According to him, ' the birth of twins is looked upon as an
inauspicious event, and the mother is considered unclean for
the rest of her life.... She may enter nobody's house until she
has sprinkled a calabash of water on the ground, and she
may never cross the threshold of a cattle-kraal again. One
of the twins is always called Simatua... ^hWsi the other
receives an animal's name such as Chep-tiony, Chep-sepet,
Che-maket, Che-makvt etc.^' Simatua is explained to be the
name of a species of fig-tree.

Not far from the Victoria Nyanza lake on the north, we
come to the Basoga-Batamba tribe, in the Uganda Pro- The
tectorate, of whom M. A. Condon writes in Anthropos ^or^^^°^^^
March — April 191 1^ From him we learn that twins in this
district are not killed, but welcomed, and especial names
are assigned to them: e.g. when the twins are

boy and girl, Naiswa and Babilye, Special

two boys, Waiswa and Kato,

two girls, Uja and Babilye.

(Babilye = second).

Concerning twins generally^ it is said that their birth

is considered a great blessing. Certainly it is a very rare

occurrence, and triplets is an occurrence never heard of.

After the birth of twins, no one is allowed to look at them,

^ See Hollis, lite Nandi, their language and folklore, p. 41.

2 Hollis, I.e. p. 68.

» p. 395. * i.e. p. 376.

122

THE TWIN-CULT IN EAST AFRICA

[CH.

Twin-
feast.

Twin
dances.

Preserva-
tion of
birth-
tokens.

Twins as
cowry-
shells.

The
Bakena.

not even the father, although ' I have seen occasions,' says
Condon, ' when the happy man would like to break through
this rigorous rule. The good tidings are soon spread, the
relations are informed of this joyous event. Ten days after
birth the children are given names.... For the mhaga or feast,
if the father be a rich man, two bulls are slaughtered, one
for each child. If a poor man, two goats are sufficient. Of
course, the everlasting mahua or beer, is in great demand,
and each one imbibes freely, so that by midnight there
•will not be a sober one among the company. This is the
occasion for much immorality. Paid dancers are brought in.
These are men and women who very often are quite nude,
and perform dances mostly of an immoral nature. The
whole time the singing is in praise of the happy couple,
wishing them and their offspring long life.'

So far no special function is predicated of the twins, but
we shall find presently conclusive evidence that they stand for
the forces that make for fertility. There is, however, amongst
the tribes in question, a peculiar regard paid to the umbilical
cord and the placenta. Condon notes that in the case of
twins the former is always kept, and generally is worn by
the father about his person.

There is also a curious custom, according to which every
one of the relations presents a cowry-shell to the twin
mother. These she makes into two strings, and takes them
always with her, in the event of one or other of the twins
dying. She calls them bana bange, my children. ' It is
most amusing (says Condon), to see the mother of twins
cleaning and scrubbing the cowry-shells as if they were
her own flesh and blood.'

I suppose that it is of tribes occupying adjoining territory
to the foregoing (the Bakena) that Roscoe speaks in a recent
Anthropological journal'; here, 'twins are thought to be
gifts of the gods, and the happy father announces their
birth by beating a drum. The sound is taken up and
repeated by his neighbours, so the good news goes rumbling

1 Man. IX. (1909), pp. 118 sqq. quoted by Fmzer, Totemism and
Exogamy.

VIl] THE TWIN-CULT IN EAST AFRICA 123

down the waterways for a long distance. The father's
sister's son, hastens to the house, closes the front door, and
makes a temporary opening at the back of the hut. He
takes the leading part in the dancing ceremonies which
follow. The after-birth of the twins is put into two new
cooking pots and dried ; then it is taken ashore and left in
the gi*ass in one of the gardens.' The taboo on the mother
and twins by closing the house and making an opening at
the back has been already noticed in West Africa in various
forms.

We now come to the Baganda, or people of Uganda, The
for whom we are splendidly furnished with information
by Mr Roscoe, whom we have just been quoting ^ The
birth of twins is followed by a propitiatory and thanks-
giving ceremony to Mukasa, the god of plenty. From which
we see that twins have now fertility for their chief mark,
and will be useful accordingly, both to men and plants.

' No announcement is made (amongst the Baganda) of
the birth of twins, nor is the word twins mentioned until
the rejoicings are over. Should any refer to their birth, it
is believed the children will die*^.'

' The father is called Salongo, the mother Nalongo, and
the children Balongo. If the birth takes place during the Ceve-
day, both the mother and children must remain outside twin-
until the father goes to the mandwa (priest) whom he b^''*'
consulted when his wife conceived. He takes with him
nine cowrie shells and one seed of the wild banana ; these
are the tokens which inform the mandwa (priest) that twins
are born. The Mandwa consults the oracles and tells the
father the result ; he instructs him how to act, to take the
children into the house, and call a friend to come and act
as MutakaJ

The Mutaka is now master of the ceremonies ; he closes
the front door, and makes openings at the back of the house,
as described above for the Nandi.

^ Journal of Anthropological Institute (J. A. I.), vols. xxxi. , xxxii. (1901,
1902).

2 J.A.I. XXXII. p. 33.

124 THE TWIN-CULT IN EAST AFRICA [CH.

'Salongo next takes an offering to Muanga, the chief
priest of Mukasa, as a thank offering for the great favour
shown him in giving him twins.'

' The Mutaka waits until the evening, when he is given
the placenta of each child, which he takes to some unculti-
vated spot near, and puts them into a couple of earthen
pots and leaves them there.... The placenta of a prince is
always preserved, it is called the mulongo^.' There follows
Fertility a description of the dancing and feasting which take place
cated. ^ month later, when the flower of the banana is medicined
by contact with the body of the fertile and fertilizing twin-
mother. It is evident that in Uganda, as amongst the
ancient Peruvians, woman is supposed to be the agricultural
side of the house, a barren woman a curse to the field and
garden, a fertile woman, such as a twin-mother, the very
opposite. This is the main reason why twins are such a
blessing to the whole community.

Salongo then remains at home till the next war expedi-
tion, after which there is another feast, ending up with the
making of an effigy of each child, which is called the Mulongo.
Body of ' When twins die, they are not buried at once, but their
dried bodies are placed by the fire and dried ; the mother has to
before sleep with them near the fire each night, as though they
were alive. Should Salongo (the father) be absent they
await his return for the funeral. The Mutaka buries them,
and Nalongo puts the stones from the fireplace on the graves.
Each child, according to custom, must have a separate
grave.'

It will be seen clearly from the foregoing that for the
Baganda the leading feature in a twin birth is Fertility,
and that this is supposed to react upon the whole com-
The munity, and upon their fields and gardens. In the Joui'nal

Bahima. ^y ^^g Anthropological Institute for January — June 1907,
Roscoe describes another tribe in the Uganda Protectorate,
called the Bahima^ Amongst this people one clan has for

^ Apparently this means ' twin ' and the placenta is imagined to be the
prince's double.

2 j^A.I. XXXVII. p. 100.

VIl] THE TWIN-CULT IN EAST AFRICA 125

totem Ahalongo, i.e. twins. 'When a woman gives birth to
twins the natives desert the kraal, place the mother and twins
with her parents, and build a new kraal ; when the twins have
cut their first teeth the husband restores his wife to her
home.' Evidently up to that time the mother and twins are
tabooed, but only slightly.

Amongst the Bahima generally, there are no elaborate
ceremonies over twins. They prefer, however, that twins Twins of
should be of one sex ; to have them of opposite sexes is "exes ^ ^
unlucky. ' They are afraid to speak about them in a dis- unlucky.
paraging way lest a ghost should overhear them and be
angry and cause illness in the clan.' Very likely that ghost
has something to do with the parentage of the twins.

We have also some information from the same province
in the travels of Emin Pasha (i.e. E. Schnitzer) ; whose
letters and despatches were published in 1888 by Schwein-
furth and RatzeP.

Of the Magungo who live near the Albert Nyanza we The
learn that if twins are born of the same sex, the whole "'S^'^^^-
village rejoices over the event. They have special words
for the first and' last born of the twins.

Here again we have hostility implied to twins of opposite

sexes : the reason will be given by tribes in Australia and Twins of

elsewhere : it is due to a fear that the rules about clan °PP°^"j?

sexes dis-

marriage have been ante-natally violated. liked.

Of the Wanyoro, or people of Unyoro, we are told'' again The
that a birth feet first portends misfortune to the family. ^^°y°^°-
This is the reason for the Roman cult of Venus Verticordia,
to which we have already referred. Amongst the Wanyoro,
the birth of twins causes great joy and rich presents are
brought to the mother fi-om all quarters : the first-born,
whether boy or maid, is called Singoma, the other is named Names of
Kato. The placenta of each twin is placed in an earthen ^'"^'
pot, and for four days stands in a miniature hut erected
inside the house, after which it is carried in procession

^ Emin Pasha : Eine Sammlung von Reisebriefen und Berichten Dr Emin-
Pasha's: von Schweinfiirth und Eatzel (Leipzig, 1888).
2 I.e. pp. 81, 82.

126

THE TWIN-CULT IN EAST AFRICA

[CH.

Care of
placenta.

Twins in

Monbuttu

land.

Special
names.

The
Lattuka.

Twins
unlucky
to the
hunter.

Ban
tribes.

Gondokoro and
Here we find

to a great hut erected in the high grass, and there it
is left.

If the twins die, they and their placentae are put in
an earthen pot in the mother's hut. Again a miniature
hut is erected, over which the father watches to keep the
hyenas away. A long period of mourning follows, and at
the end of it, the hut in which the birth occurred is burnt.

In Monbuttuland, which is somewhat to the west of the
tribes just described^ twins are regarded as peculiarly lucky,
and are the occasion of a great festival to which all the
people of the neighbourhood bring presents. The after-
birth is carried in procession in a pot and buried, and every
one is obliged on the way to pluck two leaves, to spit on
them and throw them right and left. Twins here have
special names ;

Boys : Ahum and Nabesse :
Girls : Abuda and Tindade.
A little lower down the Nile, between
Agaru, there is a people called Lattuka
traces of the gloomier view of twin-births; it is held that
a twin-birth brings ill luck to the father : if he goes buffalo-
hunting, he will certainly be killed by the buffalo: if he
wounds an antelope, it will escape the man. A person so
threatened will not venture to hunt^: he will stay in the
village until some other woman bears twins and diverts the
ill luck, or until his wife brings another child into the world,
and so breaks the spell. Twins have no special names, and
are brought up with the other children, without prejudice
against them. In fact, the ill luck in this case appears to
be concentrated on the father.

Somewhat lower down the Nile* amongst the Bari and
Fadjelin tribes, the names given to male twins are Keniy
and Mundia'.

1 I.e. p. 208. 2 I.e. p. 236.

^ The adverse influence of twins on the hunt should be noted : elsewhere
the favourable view of twins expresses itself in the belief that they are great
aids to the hunter.

* I.e. p. 361.

' This was noted by the travellers because a couple of hills were named

Vll] THE TWIN-CULT IN BAST AFRICA 127

The Bari tribes, to whom reference has just been made,
occupy a vast extent of country to the west of Galla Land,
say about Lat. 5 N., and Long. 34 E. Of these people Twins
Casati reports' that 'twins are considered unlucky, and
when a birth of this kind takes place, the mother is sent
back to her father, who is bound to return part of the dowry
paid. There appears to be no thought of killing the twins ;
they are unlucky ; ill-starred ; evil-omened.

We have now accumulated a mass of evidence from
tribes existing in Africa at the present time, or in quite Summary
recent days, with regard to the almost universal diffusion evidence."
of the twin-taboo, and the various interpretations and
developments that it undergoes. Almost all these pecu-
liarities will turn up in other parts of the world, and some
will be especially significant, on account of the place which
they hold in Greek and Roman Mythology. The twin-
beliefs do not identify the twins with Sky or Thunder so
much as might have been expected : this is partly due to
the fact that the travellers who make reports of savage
customs do not always know what to look for; the most
decided case is that of the Baronga, where the African
civilization can be seen to have touched an early Greek
level. Next in importance we may place the Warundi, who
identify the parent of twins with the Storm-god. The
identification of a second parent is clearly made in a number
of cases, but whether this second parent is a spirit or an
animal is not very clear; sometimes it appears to be one,
and sometimes the other. There are cases in which the
influence causing the dual birth is the totem of the mother,
so that it is conceivable that the thunder may itself have
come on the scene as a totem. Bird-parentage is occasionally
suggested, but in West Africa, monkeys seem more prominent
in the cult than birds. If the thunder had been a common

twins, the names being those given above. It is interesting to compare
a modem instance like the twin hills just outside Genoa, or in ancient times
the twin peaks of Delphi (i.e. if Delphi is really an abbreviation or an earlier
fonn of Adelphi).

1 Casati, Ten years in Equatorial Africa, i. p. 303.

128 THE TWIN-CULT IN EAST AFRICA [CH. VII

totem, or a common second parent, we should have ex-
pected to find more use of the colour red in connection
with the twins : as a matter of fact, white in the form of
chalk-smearing is more common, and in one instance we
are expressly told that 'white things be twin things.' On
this question of the interpretation of the white-painting
some further investigation appears to be necessary. It may
be an alternative colour for lightning. Cases of red and
white painting are suggestive ^

We have now made a rapid tour of the savage races
in Africa : nothing has been said about the tribes and
peoples on the Mediterranean sea-board, nor have we dis-
cussed the Egyptians : in the case of the latter, we are not
confined to modern history ; we have the oldest records in
the world to draw upon, when we enquire whether twins
were hated or adored by the ancient Egyptians. The matter
had better be detached from the African tribes.

We will now go on to discuss the situation in
Madagascar.

^ For a striking case of red and white painting to represent thunder and
lightning in Central Australia, see Additional Notes at the end of the volume.

CHAPTER VIII

THE TWIN-CULT IN MADAGASCAR

Madagascar goes geographically with Africa, but its
ethnographical relations are by no means exclusively African.
There are Malay elements in the origins of the Malagasy
tribes. As, however, geographical contiguity is the first
factor in our arrangement of the theme, let us see what can
be said of twins in Madagascar, without asking how far
Malagasy customs can be paralleled in the Malay Peninsula.
Allusion was made to the subject in Gult, pp. 22, 23, where Twin-
evidence was brought forward as to the former prevalence Madagas-
of twin-murder in Madagascar from members of the Friends' car.
Mission in that country. Mr Standing had, in fact, pointed
out in his book Children of Madagascar (p. 31), that ' twins
were also considered unlucky, and one would often be sent
away to be brought up by some one else or even put to death
as soon as born.' In Madagascar the word for Taboo is
Fady, and Mr Standing has published an extended enume-
ration of existing forms of Fady in Madagascar \ This list,
however, seems to refer to existing superstitions as to what
is lucky and unlucky, and its references to twins are few.
I notice, however, one or two cases : No. 209 = No. 252. If
a pregnant woman eats anything double, she will bear twins.

This is only a case of sympathetic magic; it may be
paralleled elsewhere, in Denmark, for example, where to eat
a double nut, or to look on a woman wearing two aprons, is
supposed to have the same effect of twin-birth. It is
obvious that such mild taboos as these have little to do
with the great Fear that we have been discussing: they

1 H. F. Standing, 'Les Fady Malgaches,' Extrait du Bulletin de
VAcademie Malgache, Tananarive (1883).

H. B. 9

130 THE TWIN-CULT IN MADAGASCAR [CH.

belong to a much more advanced stage of civilization.
In the same collection (No. 613) will be found a warning
against planning a house with a retour d'aile in the month
of Alakurabo. The sequence will be twins ; but I confess
I do not see the reason for this. Mr Standing has also
written on the same subject, in a Madagascar Journal ^ from
which it appears that in the province of Imerina it was
fady to keep alive both of a pair of twins together.
Apparently each parent disposed of one of the pair. If the
twins appeared in the royal family, they and their mother
lost their noble rank.

M. Gennep, who has written a treatise on Taboo and
Totemism in Madagascar^, observes that amongst the people
referred to by Standing (the Antimerina) it is probable that
twins were originally put to death. On the other hand, in
the south of the island, amongst the Tanala, twins were
regarded as a gift of the supreme god, Zanahary".

M. Gennep notes further the gradual modification of the
original twin murder, and the alleviation of the taboo also
in the cases of children born on an unlucky day, week, or
month. In the S.E. of the island, amongst the Antamba-
hoaka, when a woman gives birth to twins, she and her
assistants withdraw at once, and give place to the witch
doctor, who promptly strangles the children; after which
the family reassembles and mourns over them. Or they
throw them into the swamp on the pretence that they
cannot live, or that they would be dangerous to their
parents if they were brought up, and might actually threaten
their lives. A woman who refused to follow the custom of
the tribe was said to have seen one of her children lose its
life, and the other its reason*.

1 Ant. Ann. No. VII. 1883, p. 79.

2 Gennep, 'Tabou et tot^misme en Madagascar,' quoted in Revue des
traditions populaires, Jan. 1907, pp. 45-7.

=* Durand, 'Etude sur les Tanalas d'Ambohimanga du Sud,' Notes,
neconn. Expl. 1898, t. n. p. 1275.

* G. Ferrand, 'Notes sur la region comprise entre les rivieres Mananjara
et lavibola,' Extrait du Bull. Sac. Giogr. Paris, 1896, p. 14. Les Musulmans
ft Madagascar, fasc. n. Paris, 1893, pp. 21, 22.

VIIl] THE TWIN-CULT IN MADAGASCAR 131

We need scarcely doubt that in Madagascar, as well as
on the African mainland, twins were taboo in the severest
sense, and that the same alleviations of taboo occurred
as we have noticed in other places. We have also the same
phenomenon which we observed elsewhere, of the opposite
interpretations given to an original state of taboo by
different tribes.

9—2

CHAPTEE IX

THE TWIN-CULT IN SOUTH AMERICA

Twins in

South

America.

Orinoco
Indians.

Now let us cross into South America, and see what customs
still prevail at the birth of twins, and what can be traced
as having been practised in olden times. We shall have to
remember at the outset that when we are discussing a
negroid population, say in Brazil, that has been brought
from the West Coast of Africa, we are not necessarily col-
lecting any fresh evidence, though we may be reviving
evidence of a hundred or two hundred years ago with regard
to the Guinea coast or elsewhere.

When we are dealing with tribes, whose migration can
be traced from Mexico or other parts of North America, we
shall equally find ourselves in difficulty as to whether the
evidence is always to be regarded as South American ; but
these questions of ethnographic origin can be left for future
study: what we have to do is to find out for the present,
or the not very remote past, the distribution of the twin-
superstitions.

The results will be instructive, for we shall be discussing
civilizations higher than the Bantu in Africa, and, for the
most part, far removed from the Negroes (Yoruba, Ibo and
other tribes already discussed).

We will begin with some general statements. The abbot
Filippo Salvadore Gilii, in his description of Spanish South
America ^ tells us that the people in the region of Orinoco,
whether because single births are the normal thing or
because multiple births suggest the infidelity of the wife,
pretend great surprise at hearing that, amongst the Spaniards,

' Saggio di Storia Americana, o sia Storia Naturale, Civile, e Sacra dei
regni e delle provincie Spagnuole di Terra-ferma nelV America meridionale,
descritta dalV abate Filippo Salvadore Gilii, vol. n. p. 261. Rom. 1781.

CH. IX] THE TWIN-CULT IN SOUTH AMERICA 133

twins occur. They say they are not dogs to bring forth
children in that way. To avoid, then, the reviling of others. One child
when such a birth occurs, they bury one of the children.
In the same Spartan way they deal with defective children,
and with children horn feet first, twisting their necks as soon
as born.

The foregoing statement is confirmed by Gumilla^ who
reports that if a child is born with any defect or moftstrosity,
or with a hare-lip, it must die on the spot ; and in the same
way in the case of twins, one of them is immediately buried
by its own mother. He also reports a special case in honour
of the Virgin Mary, when one of the Mission-Fathers heard
that an Indian woman had buried a daughter four hours
previously ; the Padre implored the protection of the Virgin,
hastened to the spot, disinterred the child, which was still
alive, and baptised it by the name of Mary of the Miracle ;
the said child grew up in the Mission of S. Miguele, and
was eleven years old when Gumilla wrote. He does not
say whether the child was a twin ; nor does he seem to have
any other explanation except cruelty for the murder of such
children.

We have similar statements concerning the barbarities Guyana
of the Guyana Indians from the pen of the great traveller ^"^*'^^-
Humboldt^ 'Among the barbarous peoples of Guyana, as
among the half-civilized inhabitants of the South Sea, many
young women do not wish to become mothers. If they have
'jhildren, these are not only exposed to the dangers of savage
life, but to still other dangers, arising from popular pre-
judices of the most fantastic kind. If the children happen
to be twin-brothers, the false ideas of propriety and of family
honour require that one of them should perish ; to bring One child
twins into the world is to expose oneself to public ridicule, ^'^^^^•
it is to be like the rats, like the opossums, like the vilest
animals, which bring forth many young at once. But there

* Historia natural, civil y geografica de las naciones sittiadc en las
riberas del rio Orinoco, vol. ii. p. 53. My references are to a popular
edition, published at Barcelona in 1882.

^ A. de Humboldt, Voyage aux Regions Equinoxiales, ii. 305.

184 THE TWIN-CULT IN SOUTH AMERICA [CH.

is more in it than this; twin children bom at the same
lying-in cannot belong to the same father. We have here
an axiom of the Selwas Indians'; and in all zones, in the
most diverse states of society, when the people get hold of
an axiom, they hold it more tenaciously than wise men who
have first ventured to state it. In such cases, to avoid
domestic disturbance, the elderly relatives of the mother,
or the midwives, undertake the disappearance of one of the
twins. Even if the new-born child is not a twin, yet if
it has some physical defect, the father promptly kills it.
They will have none but strong and well-made children, for
Spirit- or the deformities indicate the influence of the bad spirit lolo-
paternity. quiamo, or of the bird Tikititi, the enemy of the human race.'
So here again we see the contending explanations of the
twin phenomenon: the blame on the woman: the possible
spirit paternity, or bird-paternity, of disapproved children.
It will be seen that we are not very far from the ideas of
the Greeks.

This same idea came out in the case which I reported

in Cult^ from British Guiana, which gave me the clue to the

explanation of the dual paternity of twins. A few sentences

Essequibo may be recalled from Commissioner McTurk's report on the

Indians, recrudescence of superstition among the Essequibo Indians :

'An Indian woman gave birth to twins: at the time, there

was considerable sickness in the neighbourhood, and a pui

man (sorcerer, witch-doctor) was called in. He declared the

cause of the sickness to be one of the twins, who was the

Spirit- child of a Kenaima, as a woman could not naturally produce

paternity. ^^^ children at a birth. The particular child was sick and

fretful, and one night on the cry of an owl or other night

bird, the child woke and commenced to cry. The pui man,

who was present, declared the cry of the bird to be the

1 These Indians live between the Orinoco and Amazon rivers. So great
is her aversion from the thought of being a twin-mother and having to face
at once the scorn of the other women who compare her with a mouse, and
the jealousy of her husband, who suspects infidelity, that a woman will
hurriedly bury her first child when she sees that a second is to be expected.
See Le Vaillant, Voyages a Guyane et Cayenne.

2 Cult of the Heavenly Twins, pp. 5-7.

IX] THE TWIN-CULT IN SOUTH AMERICA 135

Kenaima father of the child calling to it, and the child's
crying its answer. The next day at his instigation a large One child
hole was dug in the ground and a fire was built in it, when ^ ®*^
it was well ablaze the infant was thrown into it and burnt
to death.' Later on, the mother shared the same fate, and and its
this accentuation of the recrudescent superstition shows ™°
clearly that the original custom was to kill the mother and
both children ; for there is no possible solution of the problem
that perplexes the savage by killing the mother and one
child. If the mother goes in the original custom, one may
be certain that both children went. That the mother was
killed in this particular story is due to a reaction in the
cult, which has irregularly returned upon itself

The importance of this incident from British Guiana The
lies in the exposure it makes of the underlying strata of pj^^.gjj|;_
belief. We see the spirit solution, one child the child of
a Kenaima, an animistic conception which lends itself to
totemistic ideas, but which in British Guiana appears com-
monly as the external soul of a man or other animal. Then
we have the suggested bird parentage, but without any
recognition as yet that the bird in question is the thunder;
and further we have the belief in the reaction of the twin-
birth upon the rest of the community. The ideas run
parallel at several points to the observations of v. Humboldt
on the causes of defective or irregular children.

As we are now in British Guiana, it may be noted that British
Schomburgk in his Travels in British Guiana found twin- ^win-
births rare, and twin-murders amongst the Macusis and the births

° . and twm-

Waikas non-existent. He was, however, quite aware ot the murders
common custom elsewhere of sacrificing one child, and ap- ™''^-
parently so were the natives of whom he speaks, since they
give the conventional explanations, that the twin-mother
has been unfaithful to her husband, and that the other
women would compare her multiple birth with those of the
lower animals. Schomburgk attributes the absence of the
twin-murder to the general mildness of the character of
the Maeusis.

When he spoke to the women of these tribes about the

136 THE TWIN-CULT IN SOUTH AMERICA [CH.

fertility of the Paranaghieris, who not uncommonly have
^ twins, and sometimes bear three children at once, they
poured scorn upon such women, and maintained that they
themselves were not such dogs as to have a heap of children
at once\ Evidently Schomburgk is here giving the ex-
ception which proves the rule. The explanations given of
twin-births are the same among those who kill one child and
those who do not kill.
Twins in Now let US come to the ancient American populations

. ' of Peru, where we shall find some evidence of the first
importance.

The situation is- rapidly summed up for us by Miiller

in his work on the Original Religions of America^ The

Peruvians used to honour the lightning under the name of

Libiac, and offer to it the choicest sheaves of maize. Twins,

Twins are whether of men or llamas, were regarded as the Children of

of Light- the Lightning. On the birth of such, a fast was necessary,

ning. and a sacrifice to the god Acuchuccacpuc. If the twins died

young, their bodies were preserved in large jare. A woman

who had borne twins, must confess and undergo penance.

It is evident from this summary, that although twins
were not killed, they were detested and their mother dis-
Expiatory graced. Expiatory rites were required : but the most in-
teresting feature of all is the parentage of the lightning.
Here we have reached the same point as the early Greek
and Palestinian civilization; we detected the emergence of
this belief in certain African tribes.

We shall do well, in view of the importance which this
statement acquires from its biblical and classical parallels,
to examine into some of the authorities upon whom Miiller
relies, and to supplement them where possible.

One of the most valuable books for our purpose is
Arriaga's Extirpation of Idolatry in Peru, published at
Lima in 1621, a book as interesting to the ethnologist as
it is rare*.

^ Schomburgk, Reisen in Brituch Guiana, Leipzig, 1848.

^ Miiller, Amerikanische Urreligianen, p. 370.

* Arriaga, Extirpacion de la Idolatria del Piru, Lima, 1621.

IX] THE TWIN-CULT IN SOUTH AMERICA 137

We have already alluded to the Peruvian beliefs as
described by Arriaga, in reference to the cult of the thunder :
but now we must examine them more closely: and as the
book in the original is hard to come at\ we will transcribe
some of the leading passages (p. 32) :

Quando nacen dos de un parto, que como diximos Names of
arriva llaman Chuchos o Curi, y en el Cuzco Taqui Huahua, twins.
lo tienan por cosa sacrilega y abominabile, y aunque dizen,
qui el uno es hijo del Rayo, hazen grande penitencia, como
si uviessen hecho un gran pecado. Le ordinario es ayunar
muchos dias assi el Padre como la Madre, como le refirio el
dotor Francisco de Avila, no comiendo sal, ni agi, ni juntan-
dosse en este tiempo, que en algunas partes suelen sei por
seys meses, y otras assi el Padre como la Madre se hechan
de un lado cada uno de porsi, y estan cinco dias sin menearse
de aquel lado, el un pie encogido, y debaxo de la corba ponen
un pallar, o hava, hasta que con el sudor comien9a a brotar,
y otros cinco dias se buelven del otro lado de la misma
manera; y este tempo ayunan al modo dicho. Acabada
esta penitencia los parientes ca9an un venado, y desollandole,
hazen uno como palio del pellejo, y debaxo del pasean a los
penitentes, con unas sogillas al cuello, las quales traen des-
pues por muchos dias.

Este mes de Julio passado, en la doctrina de Mangas del
Corregiemento de Cojatambo, avia parida una India dos de
un parto, y la penitencia que hizo sue estar diez dias de
rodillas, y con les manos tambien, en el suelo como quien
esta en quattro pies, sin mudar postura en todo esse tiempo
para cosa ninguna, y estava tan flaca, y desfigurada de esta
penitencia, que hallandole en ella, no se atrevi5 el Cura a
castigalla, porque no peligrasse, y a este modo tendran on
otras partes, otras diversas supersticiones en este caso.

From the foregoing it appears that when twins are born,
they call them Chuchos or Curi, and in el Cuzco they call One twin
them Taqui Huahua ; twin-birth is regarded as abominable, ^^f^^'
and one of the twins is said to be the Son of the Lightning, child.

• It will be found translated in the Hakluyt Society's series of books
of travel.

138 THE TWIN-CULT IN SOUTH AMERICA [CH.

The importance of this is obvious : we have the missing link
in the development between the two natural and the two
supernatural children. It is the same variation between
single and dual divine children that we detect in Greek
literature when Castor and Pollux are both said to be
children of Zeus, and when we find out, as in Zeus' in-
dignant protests in Pindar, that it is only Pollux that is
entitled to that parentage.

Father and mother of the Peruvian twins have to fast,
to abstain from salt and pepper and sexual intercourse; in
some districts this abstinence lasts six months. These
statements are confirmed by the Chronicle of Peru of Pedro
de Cieza de Leon (a.d. 1532-50), translated by Clements R.
Markham for the Hakluyt Society, and published in 1864,
Here we find (p. 232, c. 65) that ' these Indians hold it to
be unlucky to bring forth two babes at once, or when a
child is born with any natural defect, such as having six
fingers on one hand. If these things happen, the man and
his wife become sad, and fast, without eating aji (Chili
pepper), or drinking chicha, which is their wine, and they
do other things according to their customs, as they have
learnt them from their fathers.' To which statement Mark-
ham adds a confirming note from Rivero, that 'twins, called
Chuchu, and children born feet first, called Chacpa, were
offered up to the huacas ' (sanctuaries), in some districts.

Arriaga reports further a recent case of the penance of an
Indian woman for bearing twins ; she remained in one position,
on her hands and knees, for ten days, without moving for all
that time ; at the end of which time she was, as the narrator
says, much disfigured.
Peruvians We have narrated already the fondness of the converts to
Boaner^- Christianity for the name of Santiago, or S. Diego, because
ges. they understood that St James (i.e. Santiago) and St John

were called Sons of Thunder, an appellation which was
perfectly familiar to them. St James was evidently iden-
tified by them with the Thunder, and when they heard the
Spaniards fire off their harquebuses, they promptly called
these weapons by the name of Santiago. Amongst these

IX] THE TWIN-CULT IN SOUTH AMERICA 139

Peruvian tribes, then, the conjunction between twins and
thunder or lightning is clearly made out. It should further Twinning
be noted that the twin-tahoo in Peru affected llamas as well
as men. The parallel to this will be found in ancient India,
in modem Wales, and in some parts of South Africa, where
the larger cattle are subject to expiatory rites to avert the
ill-luck of twinning. Arriaga gives a summary of the twin
superstition in an edict against Idolatry, which I transcribe
(p. 132, c. 18): Item si saben, que quando alguna muger pare
dos de un vientre que llaman Chuchu, o uno creatura de
pies, que llaman Chacpa, la dicha muger ayuna ciertos dias
por ceremonia gentilica, no comiendo sal, ny agi, ny dor-
miendo con su marido; encerrandose, y escondiendose en
parte secreta, donde non la vea nadie ; y si alguna de las
dos criaturas se muere la guardan en una olla por ceremonia
di su gentilidad.

Here again we have the twin children grouped with
those born feet first; and the isolation of the woman is
definitely stated: also the preservation of a dead twin in
a jar, which may be compared with the West African
custom of disposing of the body. The dead twin, no
doubt, was originally kept from harming its brother in this
way. Arriaga, however, thinks the twin was preserved
as a sacred thing, on account of its relationship to the
Lightning \

Now let us come down to the province of Bolivia, where Twins in
we shall find amongst the Moxos and Chiquitos tribes the ° ^^^^'
same custom of killing twins, apparently in the severer
form. D'Orbigny notes ^ that the Moxos people immolate
through superstition a woman who miscarries, and her
children if they are twins. It is surprising to find such
customs amongst people of otherwise gentle manners : they
killed twin children, on the supposition that only animals
could produce several young at once. Religion has, indeed,

^ I.e. pp. 16, 17. 'Los Cuerpos Chuchos, y por otro nombre Curi, que es
quando nacen dos de un vientre, si mueren chiquitos, los mete en unas ollas,
y los guardan dentro de casa, come una cosa sagrada, dizen que el uno
es hijo del Eayo.'

2 Alcide D'Orbigny, L'homme Americain, pp. 211, 232, Paris, 1839.

140 THE TWIN-CULT IN SOUTH AMERICA [CH.

The
Moxos
kill one
twin.

The

Chiri-
guanos
kill one
twin.

The
Great
Brethren
in South
America.

caused the cessation of these superstitious customs, but it
must not be supposed that all traces of primitive savage
life have disappeared. The reference to religion means the
missions of the Jesuit fathers. It may be worth while to
hunt up the Jesuit accounts of these Missions. In Lettres
6difiantes et curieuses^ there is an abridgment of a Spanish
account of Padre Cyprian Baraze, the Jesuit founder of the
mission to the Moxos tribe, printed at Lima by order of
Bishop Urban de Matha. From it we learn that the Moxos
' have the barbarous custom of burying little children when
their mother dies; and, in case the mother brings forth twins,
they bury one of them giving as their reason that the mother
cannot veiy well bring up two children at once.' As we
have already suggested, this does not seem to be the real
reason, though we frequently come across it. It is an excuse
rather than a reason.

A little to the south of the Moxos tribes will be found
the Chiriguanos. For these people we have a reference in
the account of a journey from Santiago in Chili to Arica in
Peru-: if a woman in this tribe bears twins, they keep one
and sacrifice the other, provided the inother makes no formal
objection, which seldom happens. Here we have again the
modification (if it really is one) in the treatment of the twins ;
one only is killed.

There are some reasons for supposing that in the legends
of South American peoples we have a recurrence of the
theme of a pair of Great Brethren, much in the same way
as amongst the Mediterranean people. According to Ehren-
reich' these brother heroes take a part in the subordinate
processes of creation and occupy an intermediate position
between God and men. We shall find similar beliefs among
the North American Indians, and many points of contact
with the ideas of primitive man in the Eastern hemisphere.
We shall return to this subject later on.

1 Vol. vra. p. 86 (Paris, 1781).

2 Thouar, Kxiilorations dan« VAinirique du Siul, Paris, 1891.

' Ehrenreich, Die Mytlien und Legenden der Sudamer. Urvolker.
zur Zeitschrift fUr Ethnologie (Berlin, 1905, p. 44).

Sappl.

IX] THE TWIN-CULT IN SOUTH AMERICA 141

Amongst the negro populations of Brazil, we have the Twin

survival and modification of beliefs brought with them from among

the West Coast of Africa. Although they have nominally Bi'^^^ilian

negroes.
accepted the Roman Catholic religion, they still build their

ancient fetish houses and worship their ancient gods. Their

devotion to Shango, the thunder-god of the Yoruba negroes, Shango

is very marked : but in the very same huts they erect ^jtij

images of Cosmas and Damian, and tables for casting lots. Cosmas

As Cosmas and Damian are one of the many ecclesiastical Damian.

substitutes for the ineradicable worship of the Heavenly

Twins, we conjecture naturally that they have replaced

twins attached in some way to Shango. The evidence has

not, however, been yet forthcoming that twins or their

totems or their images are in this way connected with

Shango. That Shango is still there in Brazil is certain ;

that twins are a part of the cult of Brazilian negroes is

possible. For the description of the customs of these people,

we may consult the article of I'Abbe Ignace to which we

have already referred in the chapter on The Red Robes of

the Dioscuri^.

1 Anthropos for 1908: pp. 886 sqq.

CHAPTER X

THE TWIN-CULT AMONGST THE NORTH AMERICAN
INDIANS

Beliefs of We shall now turn to the beliefs of the North American
Amerinds, jjjdians on the subject of twins, and we shall find an abund-
ance of parallels with customs noted in other countries and
amongst other peoples, including traces of the connection of
twins with the sky and the thunder, and of their usefulness
in hunting and fishing.

Traces of twin-murder may be found among the Indian
Call- tribes in California. For example, the Pitt River Indians

omia. practise the killing of one child. S. Powers^ says that ' in
One child case of the birth of twins one is almost always destroyed,
for the feeling is universal that two little mouths at once
are too great a burden. Infanticide seems to prevail in no
other instance than this.' He also tells us (p. 354) con-
cerning the Miwok Indians, who formerly occupied territory
that extended from the Sierra Nevada to the San Joaquin
River, and from the Cosumnes to the Fresno, that ' mention
is made of a woman named Ha-u-chi-ah,' living near
Murphy's, who, in 1858 gave birth to twins, and destroyed
one of them, according to the universal custom. We shall
find closer Dioscuric parallels as we move further north.

For instance, Dr Franz Boas, in his Report to the British
Association on the Indians of British Columbia^ tells us of
Tsimshian the Tsimshian Indians that 'while the religion of the Tlingit
and Haida Indians seems to be a nature worship, founded
on the general idea of the animation of natural objects, no
object obtaining a prominent place, that of the Tsimshian
is a pure worship of Heaven (Leqa). Heaven is a great

1 S. Powers, Tribes of Calif omia, Washington, 1877, p. 271.
'^ Proceedings of British Association, 1889, p. 845.

CH. X] TWIN-CULT OF NORTH AMERICAN INDIANS 143

deity, who has a number of mediators named Neqnoq^
Now let us see what the Tsimshian say about twins^.
'Twins are believed to control the weather; therefore they pray Twins
to wind and rain, Calm down, breath of the twins. What- weather
ever twins wish for is fulfilled, therefore they are feared, as
they can harm the man whom they hate. They can. call ^/te and bring
olachen and the salmon and are therefore called Sewihan,
= making plentiful.' This is thoroughly Dioscuric, at all
events. Not very unlike these beliefs are those of the
Kwakiutl * : they believed that ' twiyis were transformed Kwakiutl
salmon : as children of salmon they are guarded against twins are
going near the water, as it is believed that they would be salmon.
retransformed into salmon. While children, they are able to
summon any wind by motions of their hands, and can make
fair or bad weather. They have the power of curing diseases,
and use for this purpose a rattle called K'oaquaten, which They
has the shape of a flat box about three feet long by two weather,
feet wide.' Again we are on the parallel line to the Dioscuri ;
the control of the weather is in evidence, and the curing of
diseases. Note should be made of the rattle. It will turn
up again in Indian circles, and may be related to the famous
Australian-Greek rhombus or bull-roarer.

For a more extended account of the Kwakiutl Indians, Story of
see Franz Boas and George Hunt, Kwakiutl Texts, ii. pp. 322 — brought
330^. * In the opinion of the Kwakiutl twins are nothing ^^^^'
but salmon who have assumed human shape, and in that
guise can bring plenty of their finny brothers and sisters to
the fisherman's net. Well, once upon a time there was a
chief called Chief-of-the-Ancients. There was no river where
he lived, and therefore necessarily no salmon. This troubled
the chief, so one day he said to his younger brothers, " I wish

' The Tsimshian inhabit Nass and Skeena rivers and the adjacent islands.
The Tlingit inhabit Southern Alaska. The Haida inhabit Queen Charlotte
islands and part of Prince of Wales Archipelago.

2 I.e. p. 847.

3 The Kwakiutl Indians inhabit the coast from Gardiner channel to Cape
Mudge, with the sole exceptions of the country around Dean inlet, and the
West Coast of Vancouver Island.

■* Jesup N. Pacific Expedition, Memoir of American Museum of Natural
History, quoted by Frazer in Totemism and Exogamy, m. 337.

144 TWIN-CULT OP NORTH AMERICAN INDIANS [CH.

The

Skgomic
Indians.

Twins

control

weather.

Isolation
of twin-
parents.

to look for one who is a twin and make her my wife that
through her the salmon may come." His aunt, the star-
woman, bade him go to the graves and search among them
for a twin. So he went to the graves, and cried out, "Is
there a twin here, O graves ?" But the graves said, "There
is none here." This he did to many graves. But at last
one of the graves answered " I am a twin." The Chief-of-
the- Ancients went to it, and gathered the bones and sprinkled
them with the water of life, and the twin-woman at once
came to life.' The account goes on to tell how the tiuin-lady
brought the salmon. The motive of the tale is clearly the
control of twins over fishing, and their power to bring good
luck.

In the Report of the British Association for 1900, we
have a paper by C. Hill-Tout on another tribe of Indians
in British Columbia, the Skgomic', which brings up some
further folk-lore beliefs of great interest. 'The birth of
twins was a very special event, twins always possessing, as
was believed, supernormal powers, the commonest of which
tvas control of the wind. It would seem that the birth of
twins was usually presaged by dreams on the part of both
parents. In those dreams minute instructions would be
given to the parents as to the course they must pursue in
the care and upbringing of the children. These they must
follow implicitly in every particular. If they were neglected,
it was thought and believed that the twins would die....
Immediately after the birth of twins, both husband and wife
must bathe in cold water, using the tips of spruce, fir, and
cedar branches to scrub themselves with. After this they
must remain in seclusion apart from the rest of the tribe for
a month. Any breach of this rule was regarded as a grave
offence which was bound to bring severe punishment on the
offenders. The hair of twins was supposed never to be cut.
If for any reason this rule was departed from, great care
had to be taken to bury all that had been cut off.... If at
any time wind luas desired for sailing, the bodies of the twins
would be rubbed with oil or grease, after which, it is said, the

1 I.e. p. 481.

X] TWIN-CULT OP NORTH AMERICAN INDIANS 145

wind would immediately rise. The tsaianuk, a kind of
small fish which I was unable to identify, and which periodi-
cally visits the Skgomic river in large numbers, are said
to be descended from a pair of twins\'

Now let us turn to the Shuswap Indians, concerning
whom we have an excellent account by J. Teif^.

' Twins were considered great " mystery," and the regula- Shuswap
tions concerning them were much the same as amongst the °"^^"^-
Thompson Indians*. The woman's husband was the real
father of twins ; but the foetus was divided, and became two
creations through the influence of the black bear, grisly bear, Bear or
or deer. The mother was frequently visited by one of these parentage?
animals in her dreams, or she repeatedly dreamed of their
young, and thus she had twins. Whichever animal she
dreamed about became their protector for life, the manitou,
of her children. A woman was considered lucky to have
twins, for she thus gained powerful manitous for her children,
before their birth. Twins who had the deer for their pro- Twins
tectors were always successful in hunting : in like manner, hunting!"
those who had the grisly bear for protector could always find
bears and kill them easily. The bear never became angry
or tried to hurt them. Most twins were under, the pro-
tection of the black bear. A good many had the grisly bear

^ This comes from a curious folk-tale, given in the same report (p. 523),
concerning a man, the father of twins, who collected all the fish that
frequented the above-mentioned river, and placed them in a box in separate
compartments, which box he placed in the trunk of a tree. Soon after this
he died, and from that time no more fish came into the river, until a man,
by supernatural revelation, discovered the box, and put the dust of the
contained fish into the river. This made the wind blow and the fish come,
especially a new kind, the tsaianuk. Since then the people always put
a little bone dust in the river, and always have plenty of fish. The Skgomic
regard these particular fish as the descendants of twin children of the man
who originally hid away the fish-bones ; and according to them, it was the
power of the twins that made the wind blow, when the bone-dust was
disturbed.

For our purpose, the chief points to be noted are just these, the control
of the weather and of the fish by twins, which is assumed in the story.

^ The Shustcap : Memoir of the American Museum of Natural History,
New York. (The Jesup North Pacific Expedition, vol. ii. p. vii. 1909 ;
pp. 586 sqq.)

' Vide infra, pp. 146, 147.

H. B. 10

146 TWIN-CULT OF NORTH AMERICAN INDIANS [CH.

Parents for protector, and a lesser number the deer.... On the birth of

isolated. ^^.^^ ^^g parents shifted camp to the woods, some distance

away from other people, even if it were midwinter. Twins

were not carried round so much as other children, one of the

parents generally remaining at home with them..... Tvrins were

not allowed near people for four years. During this time

the father washed them with fir-branches every day. If the

father happened to die, the mother washed them. Young

men were not employed for this purpose, at least among the

The twins Western Shuswap. Twins were believed to be endowed with

weather power over the elements, especially over rain and snow. If a

twin bathed in a lake or stream, it would rain..., The next

child born after twins was also considered "mystery," for

some of the influences which controlled the twins still

remained in the womb of the mother. For this reason the

next child was kept apart, and washed with fir-branches, in

and bring the manner of twins, for a year or leas.... Twins (p. 609) wei-e

goo - uc . (.Qj^gifi^^Q^ ^Q^y lucky guardians for gamblers.'

The taboo on twins shows itself very clearly in these
regulations for the isolation of the parents and children ; we
note again their control of the weather, their influence in the
chase, and their general good luck. All of these points must
be carefully registered.
Thompson We come now to the Thompson Indians of British
Indians. Columbia, to whom reference was just now made\

' A woman about to be delivered of twins was generally
made aware of the fact beforehand by the repeated appearance
of the grisly bear in her dreams: therefore twins were re-
garded as different from other children, and were treated
accordingly. They were called "grisly-bear children," or
" hairy feet." Immediately after their birth, the father put
on a head-band and went outside, walking round the house
in a circle, striking the ground with a fir-bough, and singing
the grisly bear song. These children were supposed to be
under special protection of the grisly bear and were endowed
by him with special powers. Amongst these was the power

-• 1 Teit, The Tftoinpson Indians of British Columbia, p. 310. (Jesup North

Pacific Expedition, vol. i. 1898—1900.)

X] TWIN-CULT OF NORTH AMERICAN INDIANS 147

of creating good or had weather. Twins were supposed to Twins
be unable to see a grisly bear. The grisly was not looked ^ve^*t^her •
upon as the real father of the twins, hut only as their pro-
tector. When twins were bom, if it were possible, a young have bear
man was selected by the father to sing when they first P**'^°"'
cried.... Such a person was thought to become proficient in
the mystery of the grisly bear, and obtained him for his
guardian spirit.... fTe painted his whole face red, and carried
a fir-branch in each hand. If the twins were male and
female, he held a male fir-branch in the right hand, and a
female fir-branch in the left. As soon as the children began
to cry, he went round them, following the sun's course, at
the same time singing the grisly bear song, and striking the
children with the branches.. ..The parents, during the ceremony Parents
had their faces painted red. The grisly -bear painting was a ^^^ ^
picture of a bear's paw in red on each cheek. The impression
of a man's hand in red was used to represent a hear in facial
paintings.... The singer sometimes staid with the twins
during the entire period of separation, and took them under
his special care, washing them and singing to them.... The
mother always took care to suckle the elder first. If she
should not do this, one of the twins would die. After Parents
the hirth of twins the parents moved some distance away four'yearT
fi^om other people, and lived in a lodge made of fir-houghs
and hark, and continued to live there until the children were
about four years of age.... A. male passing by a lodge in which
twin children resided always whistled. When wishing to
see some of the inmates, he called them by whistling from a
distance, but he did not enter.'

Closely related to these customs are those of the Lil-
looet Indians, on the Lower Lillooet River, in British
Columbia^.

' The beliefs of the Lillooet regarding twins differed Lillooet

somewhat from those of the Thompson people. Twins were

considered the real offspring of the grisly hear. Many say

the grisly bear pitied the woman and made these children

grow in her womb. The hushand of the woman was not the Bear

parentage.
^ Teit, The Lillooet Indians, p. 263.

10—2

148 TWIN-CULT OF NORTH AMERICAN INDIANS [CH.

real father of twins, though some believed that the grisly
bear had acted through him. When twins were bom, the
husband went outside and walked round in a circle, following
the sun's course. He struck the ground with a fir-branch as

Parents he went round, and sang the grisly bear song. The parents

tabooed for ^y f^^^g built a lodge apart from the people, in which they
lived until the children were about four years old. The
longer they kept the children away from the people the
better was their chance of life.... The mother always suckled
the eldest child first. When the father visited people
during the period of isolation, he had to change his clothes
before going home again. If possible a young man was
hired to attend to the children, during the whole period of
isolation.... £^e wore no particular dress, nor did he paint in
any particular manner. When the family returned again
to live with the people... the lodge in which they had lived
was left standing till it fell down. It was never burned, for
that would cause the children to die. When one of twins
died, whether infant or adult, the body was never buried. It
was tied up and deposited rather high up in a bushy fir-tree,
and the grisly bear was supposed to take it away. Many
Indians say that twins were grisly bears in human form, and
that when a twin died, his soul went back to the grisly bears
and became one of them.'

When we compare the Lillooet customs with those of
the Thompson Indians, we see close agreement crossed by
some striking diversities. The grisly bear is more prominent
in the Lillooet story, and is very nearly the father of the
twins. The young man in the Thompson story paints his
face red, but not in the Lillooet story. This painting the
face red, however, is significant : it is the colour proper to

Parents the thunder, as was seen more clearly in a previous chapter.

ThuTuler ^^^ when the young man paints his face red, the explana-
tion of that feature of the cult would naturally be that he is
pretending to be the thunder (man or bird) just as the
Roman General in a triumph is painted red to imitate
Jupiter Capitol inus, and Jupiter himself painted red be-
cause he is the thunder. There seems, however, to be no

X] TWIN-CULT OF NORTH AMERICAN INDIANS 149

room for the Thunder as parent in these Indian legends;
the grisly bear is the prominent actor, and, if we like, the
second parent. But where is there any connection between
the grisly bear and the thunder ? It appears to be a totem
by itself.

Now let us go back to a little earlier period than that Indians of
described by the investigators of the Jesup North Pacific q°^^^
Expedition. In the year 1824, John R. Jewett published
at Edinburgh, an account of his Adventures and Sufferings
during a captivity of nearly three years among the savages
of Nootka Sound. He reports intelligently enough what he
noticed during that enforced sojourn, just outside Vancouver
Island. ' On the birth of twins, they have a most singular
custom, which, I presume, has its origin in some religious
opinion ; but what it was I could never satisfactorily learn.
The father is prohibited for the space of two years from Taboos on
eating any kind of meat, or fresh fish, during which time he J^^.^^^
does no kind of labour whatever, being supplied with what
he has occasion for from the tribe.

' In the meantime he and his wife, who is also obliged to
conform to the same abstinence, with their children, live
entirely separate from the others, a small hut being built Isolation
for their accommodation ; and he is never invited to any ^ P^'^'^'^ ^•
of the feasts, except such as consist wholly of dried pro-
visions, where he is treated with great respect, and seated
among the chiefs, though no more himself than a private
individual. Such births are very rare among them. An
instance of the kind, however, occurred while I was at
Tashees the last time ; but it was the only one known since
the reign of a former king. The father always appeared
very thoughtful and gloomy, never associated with the other
inhabitants, and was at none of their feasts, but such as
were entirely of dried provisions, and of this he did not
eat to excess, and constantly retired before the amusements
commenced. His dress was very plain, and he wore round Father
his head a red fillet of bark, the symbol of mourning and tifunciei-.
devotion. It was his daily practice to repair to the band.
mountain, with a chief's rattle in his hand, to sing and

150 TWIN-CULT OF NORTH AMERICAN INDIANS [CH.

Manitoba
Indians.

Twins
disliked.

pray. As Maquina informed me, for the fish to come into their
waters. When not thus employed, he kept continually at
home, except when sent for to sing and perform his cere-
monies over the sick, being considered a sacred character,
one much in favour with their gods.'

In this story, the grisly bear does not appear, but we
recognise the rattle of the Tsimshian Indians, the influence
of the twins (and their parents) over the coming of the fish
and the expulsion of diseases. The red fillet must also be
noticed, it must surely be a thunder symbol.

Amongst the Indians of Western Canada, we find traces
of an original alarm at the birth of twins. For instance,
Maclean in his work on the Canadian Savage Folk^ tells
us of his intercourse with Indians of the Blackfeet tribe.
' Visiting a lodge one day, I saw the father and one of the
wives with a gruesome countenance, and upon enquiring the
cause was shown twin-children in their beautiful moss-bags.
Twins are believed to be an omen of evil ; hence the sad
countenance of my friends.'

On another occasion he tells us^ that 'while thus be-
guiling the time, a faint cry was emitted from a tiny bundle
close at hand, and a young woman, with a rueful coun-
tenance, turned round to wait upon her babe. We had
known her as a young woman of a very lively disposition,
and were unable to account for the sudden change in her
deportment : but we were not long left in mystery, for as we
watched her tending her charge, a smile flitted over her
face when a second parcel moved, and emitted a sound
similar to that of the first. Ah ! here was the secret of the
sad countenance. An evil had befallen them in the shape
of twins. What evil genius was presiding over their camp ?
Or why should the gods thus send sorrow upon then ?
" Boys ? " " No ! worse than that : a thousandfold worse
than twin-boys. Twins ! Girls ! " The father morosely gazed
upon the tiny strangers who were unwelcome guests in that
home, and not a merry heart was there in that lodge.' So

p. 54.

» lb. p. 191.

extant.

X] TWIN-CULT OF NORTH AMERICAN INDIANS 151

the old twin-superstition still lingers amongst the Indians of
Western Canada.

Maclean also tells us that the Indians still believe the Iroquois
story which the Iroquois told to the first Jesuit missionaries, t^^Great
of a pair of celestial twins sent down by a celestial twin- Twins still
mother, whose names were Juskeha and Tawiskara. It is
not necessary to repeat here the story of their deeds, nor to
tell how one of the brethren found his way back again to
the heaven from which he had come^.

1 It is, however, very interesting to note how Br^beuf, who first drew
attention to this pair of heavenly twins {Relation des Jesuites dans la
Nauvelle France, 1635, p. 34; 1636, p. 100), remarked on the way the twins
quarrelled. ' Judge,' said he, ' if there be not in this a touch of the death of
Abel ! '

CHAPTER XI

OF TWINS IN ANCIENT MEXICO

Twins in
Mexico.

One twin
killed.

First twin
mother.

Twins
endanger
their
parents.

In order to find out whether there are any traces of twin-
cult in Mexico in ancient times, we must in the first instance
turn to the Spanish writers on Mexican antiquities. In
Torquemada's account of the Ancient Indian Monarchy, we
find^ as foltows: 'They hold it for axiomatic that, when a
woman brings forth two children at one birth (which often
happens in these parts), either the father or the mother
must die. And the remedy, which the devil gave them
for this was, that they should slaughter one of the twins,
which in their tongue are called Cocolina, which means
snakes. Further they say that the first woman who bore
twins was called Cohuatl, which signifies snake, and this
is why they called the twins by the name of snakes ; and
they said that they would eat up the father or the mother if
they did not slaughter one of the two children -.'

Fray Toribio (Motolinia)^ tells us as follows with regard
to the ancient Mexican belief on the matter of twins :
'Tenian tambien en que la mujer que parien dos de un
vientre, lo cual en esta tien-a acontece muchas veces, que el
padre 6 la mad re de los tales habia de morir; y el remedio
que el cruel demonio las daba, era que mataban uno de los
gemellos, y con esta creian que no morira el padre ni la madre,
y muchas veces lo hacian.'

According to this, the arrival of twins is a positive danger
to the father and mother, an opinion of which we have found

^ Torquemada, De la Monarq. Indian, ii. p. 84.

2 See also Miiller, Amerikanische Urreligionen, p. 514. 'Am Anfang
dieser Periode bevolkerte die Schlangenfrau Cihuatcohuatl oder Quetuzli die
Erde. Sie gebar jedesmal Zwillinge.'

3 In Icazbalceta, Coleccion de Documentos para la Historia de Mexico,
I. 130.

CH. Xl] OF TWINS IN ANCIENT MEXICO 153

traces elsewhere : for this reason, and to divert the danger,
one of the twins is commonly sacrificed.

We should not have been in the least surprised to hear
that the Mexicans had killed every one involved in the twin
affair, for their ritual is about as savage as anything that
ever appeared on the planet. It will be noticed that the two
writers quoted are not altogether independent; the testi-
mony is sufficient to establish the fact of twin- murder, which
is what we first want to know.

The next question would be whether the Mexicans, like
the ancient Peruvians, believed that one of the twins was
a child of the thunder (or perhaps both) — on this point I do
not think I have any evidence.

There is, however, a very curious theory propounded by
the Spanish writers on Mexican antiquities, that the Mexican
god Quetzalcoatl was himself a heavenly, twin, to which they Mexican
add the explanation that he was really the Apostle Thomas, *^^''"-8od?
who included the Mexicans amongst his extensive missionary
journeys. They base this belief on a philological equation
between Quetzalcoatl and Didymus! It is hardly necessary
to say anything on such speculations, but it would be in-
teresting to know whether there is any authority for trans-
lating Quetzalcoatl as precious twin : and whether he was a
twin-god. As I am unacquainted with Mexican, and have
little confidence in Mexican philologists, I cannot explain the
name, and as far as I have gone have not yet seen reason for
believing the god in question to be a twin\ For those who
are interested in the matter here is some of the evidence.

Rivero, Antigiledades Peruanas, tr. by Hawks, p. 15 : Identified
* We cannot do less than remark here on the opinions of Apostle
many learned men, who think that the Toltecan god, Quet- Thomas !
zalcoatl, is identical with the Apostle Thomas, and it is
observable that the surname of this Apostle Didymus (twin)
has the same signification in Greek that Quetzalcoatl has in
Mexican. It is astonishing, also, to consider the numerous
and extensive regions traversed by this Apostle.' (!) He is
quoting from Pablo Felix, of Guatemala, whose Teatro
^ Ehrenreich takes the opposite view : v. inf. p. 158.

154 OF TWINS IN ANCIENT MEXICO [CH. XI

Gritico Americano will be found at the end of Del Rio's
Description of the Ruins of an ancient city (London, 1822),
p. 93 : ' Doctor Liguenza believes that Quetzalcoatl was the
Apostle Thomas... he drew a comparison between the name
which St Thomas bore, viz. Didymus, signifying twin, and
Quetzalcoatl, compounded of the words Quetzalli, a precious
stone, and Coatl, twin, a precious twin.'

Perhaps that will be enough on St Thomas and his
Mexican travels.

According to Mr Lewis Spence\ ' the most unique of all
the gods of Mexico was Quetzalcoatl. This name indicates
"Feathered Serpent."... He was a culture-god, and was
closely connected with the sun.' Ehrenreich thinks that
Quetzalcoatl and Tezcatlipoca are a pair of heroes, between
whom there subsists a constant quarrel. This, at all events,
is in the manner of Twin-cult, even if philology should not
countenance the hypothesis that the first of the pair was a
precious twin.

1 Mythologies of Ancient Mexico and Peru, pp. 18, 19.

CHAPTER XII

THE TWIN-HEROES OF NORTH AND SOUTH AMERICA

We discussed in a previous chapter the traces that could
be found of the practice of twin-murder among the aboriginal
tribes of South America. Here the greatest discovery was that
the ancient Peruvians regarded one of a pair of twin-children
as being a Son of the Lightning. The information came in
the first instance from Arriaga; and, I suppose, it is the
rarity of Arriaga's work that is responsible for the omission
of any reference to this Peruvian belief in Ehrenreich's
very valuable work on the Myths and Legends of the
South American aborigines. The omission is the more to
be regretted because the recognition of the Peruvian parallel
to the Boanerges would have assisted Ehrenreich in his proof
that many of the legends which he was discussing were
migrations (i) from the Northern Pacific to the Southern,
and (ii) from Asia or Europe to America. If, however,
Ehrenreich failed to detect the Peruvian myth and its
meaning, and, apparently, failed also to see the original cause
of Twin-cults, he made up for his deficiency by an excellent
statement as to the cult of Twin-Heroes all over North and
South America : and to this question we now propose to
address ourselves.

It may be as well to make one or two preliminary state- South

ments with regard to South American beliefs concerning j^^'dianr"

thunder. It seems clear that they had a Fire-bird, and equally l^ave a

clear that they had not a Thunder-bird, in the same sense but no

and frequency as we find the Thunder represented by North *^""^^^^'"

American Indians. Ehrenreich says positively that the

Thunder-bird is not known in South America \ The Fire-bird

1 Ehrenreich, I.e. ' Eine in Siidamerika ganzlich fehlende Gestalt ist
der in Norden so bedeutsarae Donnervogel.'

156 THE TWIN-HEROES OF N. AND S. AMERICA [cH.

is said to be the Hacka-hen {Galictis Barbara) recognised for
its function by its red bill. Amongst the Tupi Indians, on
the other hand, the fire is said to have been extracted by the
Twin-Brethren from the back of the sloths When, however,
we make our search for the animate representative of the
Thunder, we find to our surprise that the regularity of the
rain-fall and of the rainy seasons has, for the most part, put
the Thunder out of account, except in such cases as that of
the Peruvian tribes noted above. We thus find ourselves
very nearly in the same position as we shall presently be in
when we study the folk-lore of Ancient Egypt, where there
is no Thunder-bird because there is no thunder, and in either
case we naturally expect that the Thunder-bird, who is the
parent of Twins, will be replaced by a Sky-bird or a Solar-
bird : the bright sky of Zeus or the Sun-god Ra replacing
the dark sky of the Thunder.
South Now this is one of the significant points in the South

ie™gion*" American cults : the worship is solar rather than tonitrual,
solar, not and the Great Twin-Brethren are the children of the Sky
and of the Sun, and may, on account of their kinship, actually
be identified with the Sun or with the Sun and Moon. In
South America, as Ehrenreich says, religion acquires a
strongly-marked solar character : and he affirms that amongst
the Eastern Tupi-Indians, where a Thunder and Lightning
god has been detected, the deity in question has arisen out
of missionary teaching ^ In the same way, Pillan, the
Thunder-god of the Araucanians is, in reality, the denizen
of a still active volcano, and so not a Sky -god at all.
These points should be carefully noted as explaining why
South American beliefs should difier so fundamentally from
those of the North American Indians, with which we shall
see reason to believe them to be intimately connected. The
difference lies in the weather characteristics of the north and
south ; it disappears as soon as we recognise that both the
Northern and Southern continents have for their leading
religious motive a belief in Twin-Heroes, occurring under
many forms, and so frequently reminiscent of the culture of
1 Ehrenreich, I.e. p. 16. 2 i.e. p. 21.

XIl] THE TWIN-HEROES OF N. AND S. AMERICA 157

the Eastern hemisphere, that we shall nob be able to detach
South America from North America, nor both of them from
the religions of Asia and Europe.

It will be convenient to make a brief summary of some Twin-
of these pairs of heroes, and then to point out peculiarities in g"*!t^ '"
their traditional histories which require comment. America.

Amongst the Yunkas of Peru, we have Pachakamak and
Wichama ;

amongst the Guamachucos, Apocatequil and Piguerao ;

amongst the Tupi, Tamendonare and Arikute ;

amongst the Mundruku, Karu and Rairu ;

amongst the Yurakare, Tiri and Karu ;

amongst the Arowak-Caribs, Keri and Kame ;

amongst the Guarayo, two nameless heroes who change
themselves into Sun and Moon ;

amongst the Orinoco-Giraro, two brother-gods ^
These pairs of Great Brethren are commonly described as
twins, sprung from the same mother, but from two different
fathers ; and they usually reckon their descent from the Sun,
so that the situation is exactly that which arises in the
interpretation of the perplexing phenomenon of twin-children,
where a dual paternity is the solution, the second parent
being Sky or Thunder or a bird which animistically repre-
sents the Sky or the Thunder. It thus becomes clear that the
Great Brethren of the South American Indians are the results
of an evolution of ideas exactly like that which, from a primi-
tive twin-taboo, produced Romulus and Remus or the Spartan
Dioscuri : and it is clear that we cannot detach these South
American twins from the pairs that turn up in the legends
of the Northern Americans. Thus we shall have to add to
our cycle of heroes the cases of:

Juskeha and Tawiskara among the Iroquois ; Twin-

Menabozho and Chokanipok among the Algonquins ; North

Ahaiyuta and Matsailema among the Zuni ; America.

Tobadizini and Nayenezkani among the Navaho ;

Pemsanto and Onkoito among the Maidu of California ;

^ See Ehrenreich, I.e. p. 45.

158 THE TWIN-HEROES OF N. AND S. AMERICA [CH.

Kanigyilak and Nemokois among the Kwakiutl ;

Masmasalanih and Noakaua among the Awikeno.

To these parallels from the North American Indians,

Ehrenreich suggests that the Mexican gods Quetzalcoatl and

Tezcatlipoca may be added, and amongst the Mayas the

subterranean gods Hun-hun-ahpu and Vukub-hun-ahpu.

Nor can we be surprised that a claim should be made that

these groups of twin-heroes belong to the same class as the

Indian A9vinau, the Greek Dioscuri, and their Slavonic,

German and Celtic parallels \

Nexus We are thus obliged to admit that there is an internal

Northern nexus between these legends of Twin-Brethren : either they

^^ , are migrant traditions from an original centre, or thev are
Southern . - °, , . , • , , , p

legends, independent evolutions, such as might be expected from
beUveen advancing civilization ; nor is it impossible that both of these
Asiatic explanations may have to be resorted to. What seems to be
American certainly established by Ehrenreich's researches is the exist-
myths. QYice of definite themes in the stories of the twin-heroes
which must be referred, on account of their singularity, to
a common origin. For example, what are we to say, when
the myth of the Twin-Brethren takes the form of birth from
Egg-birth, an egg ? Amongst the Guamachucos of Peru, the Solar
twins Apocatequil and Piguerao are born from two eggs,
deposited by the mother at the time of her death. Is this
a reminiscence of bird-parentage ? In that case, is the birth
of Castor and Pollux from an egg to be credited to the same
cycle ? We are further told that Apocatequil, for his brave
deeds, was regarded as the maker of thunder and lightning,
and that the thunderbolts were his children. These thunder-
bolts were employed to secure fertility and to avert lightning.
The parallels with the beliefs of the Eastern hemisphere are
obvious ^
Twins Amongst the Indians of N. W. America we find stories of

the^*^ Twin-Brethren who go up to heaven in order to set free the
sister. daughter of the Sky. Is this any other story than that of

' Ehrenreich, I.e. pp. 45, 46.

2 For a summary of the story of the Peruvian Heavenly Twins, see
Additional Notes at the end of volume.

XIl] THE TWIN-HEROES OF N. AND S. AMERICA 159

the Greek Dioscuri liberating Helena? Or of the Twin-
Brethren in the Lettish folk-songs?

Ehrenreich points out that one of the most widely diffused Twins
characteristics of the American Twin-Brethren, is that they ^"^"^^^ •
quarrel among themselves, so that one kills the other, or else
they separate and go opposite ways, east and west, or up and
down, apparently in quest of the Sun in his journey beneath
the earth. Is this any other story than what we already Are rough
have noted for Romulus and Remus, Esau and Jacob and the smooth,
rest ? The opposition between the brethren is emphasized
by the characteristics assigned to them, one of whom is rough
and impetuous, and the other smooth and gentle. Is this
anything different in the evolution of legend from what is
told of Zethus and Amphion, or again of Esau and Jacob ?^

But perhaps the most striking of all the contacts between
the legends of the Eastern and Western hemispheres is one
which Ehrenreich points out among the Tupi Indians, who
say that the Twin-Brethren go out to the East in search of They go
their wandering father, and when they find him, have to through
prove their kinship by marvels of prowess or of skill. ^^}^ ^y™-

^ r J r • n piegades.

Amongst these feats is the passing through a pair of

clashing rocks, which at once recall the Symplegades in the

story of the Argonauts ; and since the wandering father is Argonaut

almost certainly the Sun, the suggestion arises that the twin and

Argonaut story has both twin and solar elements in it, and ^'?^^^' ^
o J ... elements.

that Jason is a solar twin, if not the Morning Star himself.

It is the recurrence of these and similar motives in the
various legends and mythologies that makes one so strongly
convinced that both the eastern and the western forms have
a common origin, very far back in the history of the human
race. That the motive of the Symplegades should have been
arrived at independently in Greece and in Peru, does not
seem very likely.

Now let us return to the geographical study of the
diffusion of the twin-taboo.

1 Ehrenreich, I.e. p. 51.

CHAPTEK XIII

TRACES OF TWIN-CULT IN SAGHALIEN, NORTHERN
JAPAN, AND THE KURILE ISLANDS

Twin-cult
in Sagha-
lien.

The
Giljake.

Spirit
paternity.

Both
twins
killed?

We will now cross Behring's Straits, and make our first
enquiries into the existence of the twin-cult in Northern
Asia, beginning with those elementary civilizations which
are found in the islands off Kamschatka, and in the northern
parts of Japan.

In Anthropos for July- August 1910^ we have an article
by Bronislaw Pilsudski on Birth Customs in the Island of
Saghalien.

The tribes discussed are the Giljake and the Ainu ; the
latter are already well known as occupying the northern part
of Japan, where they are gradually dying out before the
more advanced civilization of the Japanese. They are a very
interesting people, and a group of them, who were brought
over to a recent Japanese exhibition in London, attracted
great attention.

The Giljake are convinced that, in the case of twins, one
of the twins is the son of a mountain and forest-god whom
they call Mountain-man. This deity has great power over
the Giljake and so the child must be restored to its spirit
father as soon as possible. As they do not know which of
the two it is, they treat them both alike. Here we have the
dual paternity, and the introduction of the spirit- fath er ;
the description is not quite clear ; to send the child to its
father should naturally mean, as in British Guiana, its
sacrifice ; but the writer does not say this, nor does he say
that they kill them both.

When a twin dies among the Giljake, it is buried, and
not burnt, as is the usual custom.

1 pp. 756—74.

CH. XIIl] TWIN-CULT IN SAGHALIEN, ETC. 161

Twins who live and grow up are considered dangerous : Dead twin
but especially a dead twin is feared ; perhaps, as in the <iangerous.
Niger region, because it might return and injure its brother
or the family. One way of getting rid of the danger of a
returning twin is to make a little model house for it, and
place in the house an image to represent the twin. This is
something like the W. African custom of conjuring the dead
tiwin into an image. This image in the Giljake custom has
to be fed every day.

In the case of the Saghalien Ainu, the customs are The
different, but the beliefs are much the same. One of the j^j^^ ^^"
children is considered of diabolic origin, because a man, in
their opinion, can only fertilize one child. The writer came
across no cases of twin-murder, but he quotes a Russian
traveller Krascheninnikov of the beginning of the nineteenth
century to the effect that the custom of killing one twin One twin
was current in the Kurile islands. Pilsudski shows reason the Kurile
for believing that the same custom once prevailed amongst islands,
the Ainu.

The Saghalien Ainu say that when a twin dies, it is
the one that had a spirit father, presumably because that is
the one that ought to die.

They carefully conceal the fact that twins are in the Twins a
community, apparently because it is a dishonour to the family d^ggj.,
as well as a public danger.

The writer also reports cases of a concurrence of Ainu Twins of
beliefs with those of the Japanese, that when twins are temper.^
born, one of them is strong, brave and lucky; the other is
an average human being. This differentiation between the
twins has its parallel in the cases of Herakles and Iphikles,
and to some extent of Zethus and Amphion. I do not know
what is the authority for the Japanese opinion, but Pilsudski
appears to be a careful observer.

In the northern villages of Saghalien, the Ainu make Ainu make
offerings at the birth of twins: the shaven sticks which °f^jjjjff
they call inao are fastened over the mother's bed : and births,
two little images to represent the twins are fastened to

H. B. 11

162 TRACES OF TWIN-CULT TN SAGHALIEN, [CH.

the wall. They have also talismans to prevent the return of
twins to the world. This last statement suggests a custom of
accelerating twins out of the world.

These uncivilized races deserve careful attention, not only
because they are uncivilized, and so disclose to us the ideas
and emotions of primitive man, but because they lie on the
bridge between Asia and America, or near it, and may,
therefore, help us to connect the North American Indians
with the Asiatic and European populations. In the case
of the Ainu, who are a migration from the mainland of Asia
to the islands, we have an Asiatic people to deal with, who
may be more closely related to peoples farther west than is
commonly imagined.

The great authority for the Ainu of Japan is that devoted

missionary, Mr Batchelor, who has given his life to their

uplifting. It is, however, to be noted that Mr Batchelor

sometimes reduces what might be thought the indecencies

of the native customs, in order to make the accounts more

palatable to the readers of the publications of the Religious

Tract Society, a proceeding which is no doubt quite proper,

but one that may sometimes obscure the meaning of a custom

or tradition.

Ainu have Batchelor does not appear to throw any light on the twin-

twm (?) g^i^ . jjg does, however, draw attention to a pair of Ainu

weather- ' . .^

gods. deities or demigods, who behave very much like promoted

and idealised twins. They are said to be brothers, and 'their
names are Shi-acha, the elder, and Mo-acha, the younger.
Shi-acha means " the rough " or " wild uncle," as he is sup-
posed to be of a very evil disposition, and to be continually
pursuing and persecuting his younger brother, Mo-acha.
Mo-acha means "uncle of peace." This one, being of a
benevolent and kindly character, and of a quiet disposition,
does all he can to live in peace and benefit the Ainu race\'
Shi-acha raises storms and drives his brother away ; Mo-acha
makes calm weather, so that the Ainu can fish. Some Ainu
think they are the same god.

^ Batchelor, The Ainu atid their folk-lore, p. 536,

XIIl] N. JAPAN, AND THE KURILE ISLANDS 163

It is possible that this tale of the quarrelsome brothers
may be of the same type that we find in the West, Romulus
and Remus, Esau and Jacob, and the like. There is, how-
ever, no intimation in Mr Batchelor's account that they are
twins : they appear as weather-gods.

When we cross to the mainland, we strike the twin-cult
again, with a striking parallel to the story of Romulus and
Remus.

In a description of Kamschatka, published in Germany in Twins in
1774^, we are told that if a woman bears twins, the wolf is gchatka.
at the bottom of the business, and is, in some mysterious
way, the parent of the twins ; to bear twins is, consequently,
a sin. The same writer tells us^ that amongst the Italmens Wolf
they make out of grass an image to represent a wolf and
that they keep this all the year long, pretending that it is
the husband of the Italmen girls ; it is, however, prohibited
that the girls should bring forth twins : that would be a
grievous disaster, for which they hold the wolf in the forest
responsible. If such a birth occurred they would promptly
run out of the house ; if the twins were girls the case is so
much the worse. It is clear that here again we have the
twin-fear. Curiously the same people carve and set up
an image in human form, to represent the Thunder, and Thunder-
make offerings to it. It is not the Thunder, however, that ^'^se-
is the parent of twins, but the wolf. And while we note
the coincidence in the intrusion of the wolf in the folk-
lores, respectively, of Kamschatka and Rome, we must not
lose sight of the differences between the traditions. The
Roman wolf is the foster-mother of the twins, and not the
father. This may be a Roman perversion of an original wolf
in the story, for the woodpecker, who also assists in bringing
up Romulus and Remus, stands for the Thunder, and is the
second male parent: but it is also possible that the two
wolves are not really parallel at all.

* Steller, Beschreibung von dem Lande Kamschatken, p. 117 (Frankfurt
and Leipzig, 1774).
2 pp. 327 sqq.

11—2

164 TWIN-CULT IN SAGHALIEN, ETC. [CH. XIII

Twins The Kamschatkan evidence is clear that twins are a

dangerous, dagger, and that they are due to a second parent, perhaps an
animal totem.

Leaving on one side the cases of the Japanese and
Chinese civilizations, where twin-cult has to be sought either
in history or in customs that survive from a distant past, we
may now examine some of the less advanced populations of
Southern Asia.

CHAPTER XIV

OF TWINS IN BURMA, CAMBODIA, AND THE
MALAY ARCHIPELAGO

Amongst the Sawngtung Karens, twins and triplets being The
spiritually dangerous are always killed \

In Cambodia, ' the birth of twins is considered unlucky,
as also is that of albinos, dwarfs, and deformed infants. These
unfortunate children, except when the offspring of hakus
(Brahmans), become from their very birth lifelong slaves of
the king'^.'

Amongst the Batak tribes of Java, there are traces of The
special regard for twins, and of a connection of twins with
the Rain and the Lightning. An interesting way of
examining the Batak cult will be to study Prof, van
Ophuij sen's paper on Der bataksche Zauberstab, from which
it appears that the Bataks use a magic staff in rain-making their
on which are carved the figures of ram-staff.

Si Adji Donda Hatahutan
and of his twin sister

Si Topi Radja Na Uasan,
with perhaps a third figure, who may be a double of the
second.

The story of these twins is told by the Batak people : it
opens as follows : ' Once upon a time in the old days, there
was a prince, whose wife brought twins into the world, a
boy and a girl. In any case it is unlucky to bear twins, but
the misfortune is even worse when the twins are a boy and
a girl.' So far we are on familiar ground : twins are taboo,
and as we find in many places, there is a special risk as to

1 Temple, in Hastings' Encyclop. Religion and Ethics, m. 32.

2 Cabaton, in Hastings' Encyclop. Religion mid Ethics, m. 164.

166 TWINS IN BURMA, CAMBODIA, [CH.

boy and girl twins, because they are thought to have

antenatally contradicted the law of exogamy in the tribe.

The story goes on to tell how they were turned into branches

of trees, and, being cursed by God, could be made into magical

staves.

Prof. Ophuijsen says the names of these magical staves

mean

Prince of the dread staff,")

Maiden, thirsty princess, [

and that they represent the Lightning and the Earth.

Meerwaldt had explained them as Lightning and Rain,
probably with more correctness. Their father is called Datu
Arang Debata, which means Divine Black Prince, probably the
Sky covered with black clouds : his eldest son is the lightning.

On one of the staves described by v. Ophuijsen, the head
of Si Adji Donda is crowned with cock's feathers. The cock
is, as we shall often have occasion to note, one of the series
of thunder-birds. What does the staff represent ? Is it
a branch of the sacred tree, or is it another way of regarding
the lightning ? Or are both of these points of view tenable ?
In favour of the former is the belief in a Thunder-tree, such
as we find in Western and Middle Europe, in which the
Thunder-god animistically resides. In favour of the latter
explanation, that the staff i^ the lightning, we have for
parallels the spiral rod in the hands of the Mexican Thunder-
god^, the trident in the hands of the Greek and Assyrian
gods, which is only a split flash of lightning, etc.

For Meerwaldt's belief that the twins are the lightning
and the rain, which may naturally be regarded as the children
of the Sky-god, we shall find some parallels in Chinese and
in Phoenician twin-lore, where the twins are Fire and Wind.

There seems to be no doubt about the twin-taboo among
the Bataks, nor that they are the children of the Sky, nor
that they are taboo in the sense of disapproval.

For a general summary of the beliefs of the natives of the

1 ' This Idol (Tlaloc) was painted blue and green, to represent the colours
of water, and held in his right hand a pointed spiral rod of gold, to represent
lightning.' Schoolcraft. Indian Tribes of the United States, vol. vi. p. 461.

XIV] AND THE MALAY ARCHIPELAGO 167

Dutch East Indies with regard to twins, we may consult
Wilken, ffandleiding voor de vergelijkende Volkenkunde van
Nederlandsch Indie (pp. 207 sqq.).

In the island of Bali, Hindoo influences can still be The island
traced. The four Indian distinctions of caste can be ob-
served ; viz. the Brahmins of priestly caste, the Kshatryas or
soldiers, the Vaicayas or merchants and farmers ; and last
of all, the Sudras, or common people. The Bali people
call them Brahmanas, Satryas, Wesjas, and Sudras. There
is no doubt as to the origin of these Bali castes : and,
amongst them all, the birth of twins is regarded as a bless-
ing, provided they are of the same sex. If, however, a boy
and a girl are born, that is regarded as a calamity to both
parents and village, when it occurs among the Sudra and
Wesja castes, but a blessing for the Brahmana and Satrya ;
and in that case for the whole country.

In the two former cases twin-birth is called manak salah
or sinful birth, and the twins themselves sinful twins. This
peculiar variety in the interpretation of the twin-birth should
be carefully noted, because we have here within the limits of
a single community the very same change of view which we
observed amongst different tribes in Africa. It is not to
be supposed that the two upper castes always regarded
twins favourably : the twin-taboo is older than the caste
divisions ; but in the process of time the two upper castes
have rid themselves of the taboo, and hfive left it hanging
round the necks of the two lower castes.

Immediately after the birth, the mother with her newly Mother
born babies is hunted out of the village and condemned for ^^^ ^^ '
three months to live outside the centre of the community,
preferably in a temporary dwelling in the neighbourhood of
a graveyard. They can only come back after the time
indicated and the offering of a proper sacrifice.

Amongst the Brahmanas and Satryas twins of opposite
sexes are called betrothed twins ; and in former times, it was
the custom to marry them to one another when they reached
maturity \ The influence of Hindoo religion in these customs

1 Tijdschrift v. Ind. Tool- Lande- en Volkenkunde, deal xviii. pp. 164-6.

168 TWINS IN BURMA, CAMBODIA, [CH.

must be carefully kept in mind. It is quite possible that
many of the peculiar strands in the religions of the Dutch
East Indian islands may be traceable to continental migra-
tion, either Indian or Malay.

Niassers. Amongst the Niassers twins were universally regarded as

a curse and were immediately put to death ; their parents
were tabooed for a year\

Dyaks.etc. Amongst the Dyaks of the Western division, twins of the
same sex are a favourable sign, of different sexes the opposite is
the case. A boy in such a case becomes a slave of the prince*.
Twin-births are looked at even less favourably by the
Makasars and Boegineze, who call them by names implying
marital infidelity^

The case is even worse among the Igorrote. The last
born child of twins is given to someone who is willing to
bring it up. If no such person is found, the child is strangled
or buried alive. In some of the islands similar regulations
prevail, but, as a rule, twin-births are considered a sign of
good luckl

Further light is thrown upon this subject by J. C. van
Eerde in a paper in Tijdschrift voor Indische Taal- Lande- en
Volkenhunde'^.

Sumatra. Amongst these Malay populations of Sumatra, who may

be reckoned the most primitive, twin-births are not frequent,
and triplets are extremely rare. If a person eats two bananas
that have grown together, or an egg with two yolks, there is
great chance that twins will be born. When twins are of
different sex, then the children of the district throw stones
or coffee-beans against the wall of the house where the
twins are born : if this is not done, one of the twins, boy
or girl, will die. Van Eerde says that this is a stoning of
evil spirits, on the hypothesis that the children have before
birth broken sexual laws. We may compare this belief with
those of the natives of S. W. Australia.

1 Durdik, Geneesk. Tijihchr. v. Neder. Ind. 1881, p. 262.

2 Tijdschr. v. Ind. T.- L.- en Volkenktmde, deel xi. p. 24.
s l7id. Gids. 1882, vol. i. p. 62. * I.e. p. 27.

0 'Een Huwelijk bij de Minangkabausche Maleiers,' vol. xliv. (1901),
p. 494.

XIV] AND THE MALAY ARCHIPELAGO 169

The twin problem in the Dutch East Indies is also dis-
cussed by Letteboer in Mededeeling van Wege der Neder-
landsche Zendelinggenootschap^. The observations are made island of
on the natives of Savu, an island between Java and New "'^""
Guinea. Twins are not desired : they are, moreover, rare.
Twins of opposite sexes are even more disliked : one of the
two must promptly die : if they both grew up they would be
permanently unhappy : they cannot be strong (for want of
sufficient sustenance), nor clever: they will be deficient in
memory : above all they dread the prospect of such twins
marrying one another. This seems to be a traditional belief,
and implies that in former times such cases of closely related
marriage actually occurred.

With the foregoing we may take the customs of the island The
of Yap in the Caroline group. f^^^

In this island there do not appear any definite traces of the
twin-taboo. When twins are born, one of them is given to
a brother or other near relation to bring up, as it is thought
that otherwise one of the twins would die. Such a child
cannot afterwards be claimed by its parents in the event of
the death of its brother^

Some closer enquiry into this case would seem desirable,
on account of the ambiguous statement that one of the twins
would die, if the brother did not remove it. As the case is
stated, it might mean nothing more than that it was difficult
for a woman to bring up twins.

Close to Sumatra on the west lies the island of Nias, Nias
concerning which we have some further information from an
Italian traveller, named Modigliani^

In this island the fear of twins is very great : the twin-
birth is not considered as a natural phenomenon, but as a
superfoetation due to the operation of a demon. If twins
were allowed to live, they would bring on their village the
disaster of fire, of plague, or the death of their own parents ;

1 Vol. XLi. (1902), p. 46.

^ A. Senfft, Etlmograplmche Beitrage iiber die Karoliiun-lnsel Yap in
Petermann, xlix. p. 53.
3 Viaggio a Nias, p. 355.

170 TWINS IN BURMA, CAMBODIA, ETC. [CH. XIV

consequently one of them is put to death, commonly the
weakest of the two. When the twin-murder is over, they
make a sacrifice to Adii Hdro, and the whole village gives
itself to a revel of congratulation over the escaped danger
and disgrace.

There can be no doubt here about the potency of the
twin-fear, and although the strongest twin has commonly
the right to survive, the cult cannot be reduced, as has
sometimes been suggested, to a case of ' which shall
I keep ? '

CHAPTER XV

THE TWIN-CULT IN POLYNESIA, MELANESIA, AND
AUSTRALIA

We now turn to New Guinea, and the islands that lie to
the north and east of the Australian continent.

From the reports of the Cambridge Anthropological Twins in
Expedition to Torres Straits^ we learn that in many parts j^"^^^
of British New Guinea twins are very much disliked, the Guinea are
unfortunate mother is regarded as being like a dog, and one
of the twins is almost invariably killed, but twins are not
disliked among the Sinangolo.

Twins are said to be uncommon among the Western
islands. Their occurrence is said to be due to excessive
intercourse and to inspire disgust. Formerly one of them
would have been got rid of by being buried alive in a hole
dug on the sand-beach.

There can be no doubt that the original twin-taboo lurks
under these statements : there is no trace of dual parentage,
and no remembrance of a time when both twins and their
mother were killed. The mother is, however, the object
of general reprobation, and, as we have so often found, is
compared with the multiple-bearing lower animals.

We have some further information of a belief in Mabuiag Twins
that twins are produced by the action of a sorcerer (maidelaig). by°magic.

He ' twists damap, apparently a kind of creeper brought
from New Guinea, round the neck of a wax figure, to which
he has given the name of the pregnant woman. The ends
of the damap are not tied, but cross each other in front of the
figure's neck, thus representing the two cords crossing each
other in utero.... Twins are also considered to be produced
1 Vol. V. p. 198 (1904).

172

TWIN-CULT IN POLYNESIA,

[CH.

Tribes
on the
Papuan
Gulf kill
one twin.

Kuni
tribes
kill one.

by the pregnant woman touching or breaking a branch of
a loranthaceous plant (viscum sp. probably V. orientate)
parasitic on a tree, mader. The wood of this tree is much
esteemed for making digging sticks and as firewood, no
twin-producing properties are inherent in it, nor is it re-
garded as being infected with the properties of its twin-
producing parasite.'

One would like to know some more about the virtues of
this tree and its parasite.

On the mainland of New Guinea, bordering on the Papuan
Gulf, we find that the tribes living in the district of Elema,
the coast territory lying between Cape Possession on the
east, and the Alele River on the west, think that it is right
to kill one of the twins, in the interest of the tribe, and
because (it is an explanation which we have not infrequently
found elsewhere) no mother can successfully bring up two
children at once^

On the subject of twins in British New Guinea, there is
an important article by Henri Eschlimann in Anthropos for
March- April 1911 ^ Speaking as a missionary for his own
district, he says that it is the general opinion that twins
have no right to live, and that he only knows of one case to
the contrary, where a woman who had borne twins gave one
to a neighbour who had lost her child. The foraiula for
dealing with such cases is

'A woman has borne twins, she will kill one,'

and the reason assigned is, as was just now stated, that if
she tried to bring both of them up, neither would become
strong.

Eschlimann tells a tale of the influence of the Catholic
religion of repressing this surviving barbarism. A woman
who had borne twins was going to take the usual steps, when
she was reviled and threatened by a Catholic friend with
divine judgements. The missionary was called in, and bought
the child in debate from its parents.

^ Holmes, 'Initiation Ceremonies of Natives of the Papuan Gulf,' Journ.
Anth. Instit. xxxii. (1902), p. 422.
« pp. 264, 265.

XV] MELANESIA, AND AUSTRALIA 173

He relates another case of a woman, who, at her first
lying-in, had twins, and killed them both, for fear that her
husband would be offended at such a manner of beginning
married life.

The tribes here described are called Kuni, and the head-
quarters of the mission is at St Anne d'Oba-oba, Papua.

The north-eastern part of New Guinea and the adjacent
islands are now German territory, under the name of Kaiser
Wilhelm's Land and the Bismarck Archipelago.

From the former it is reported that twins of the same
sex are allowed to live ; if of different sexes, one is killed,
generally the female \

The same dislike of twins of opposite sexes is found in Twins dis-
the Bismarck Archipelago (Duke of York islands), according Bismarck
to an account of Mr Danks in the Journal of the Anthro- Islands.
jyological Institute for 1889^. The situation is summed up
by Frazer in his book on Totemism and Exogamy^ as follows :
' a curious corollary of the exogamy of the two classes is
that, if twins are born, and they are boy and girl, they are
put to death, because, being of the same class, and being of
opposite sex, they were supposed to have had in the womb a
closeness of connection which amounted to a violation of
their marital law.' Exogamy, that is to say, perpetuated Exogamy
twin-murder in a particular case, when it was disappearing t^i^.
in other cases. murder.

Frazer also quotes from Scott (which should be Scott
Nind ?) in the Journals of the Royal Geographical Society
for 1832* the custom of the natives of King George's Sound One twin
in S. W. Australia. Here, when twins were born, one was j^j^j
killed ; if of opposite sexes, the girl was killed ; and the George's
reason for killing one of them is, as in New Guinea, that the
woman could not well bring up two^

This is almost exactly what Delessert reports for New
Holland in his Voyages dans les deux Oceans'^ with the striking

1 Nachrichten ilber Kaiser-Wilhelm^s Land und der Bismarck Archipel.
p. 82.

2 Vol. xvin. p. 292. » Vol. ii. p. 122.
* Vol. I. p. 39. » Frazer, I.e.

« Voyages dang les deux Oceans, Paris (1848), p. 142.

174

TWIN-CULT IN POLYNESIA,

[CH.

In the
Solomon
Islands
one twin
killed.

Traces
of dual
parentage
in Leper's
Island.

variation that, in the case of boy and girl twins, it is the
male that is sacrificed.

The customs in the Bismarck Archipelago are also re-
ported on, for the island formerly known as New Britain, by
Dr George Brown, in his book on Melanesians and Poly-
nesians^. Twins (katai) were frequent. If both were male
or both female, they would be allowed to live ; but if one
was a male and the other a female, the girl was strangled.
In some cases both were killed. This was done, because,
being of the same class, they were supposed to have violated
the laws of class relationship, or might do so in after life.
Both these reasons are given by the natives. In the Short-
land group (Solomon Islands) when twins were bom, one was
always killed.

When we move still further east, we do not find the same
evidence of twin-murder, Dr Brown reports^ that in Samoa
twins were frequent, and that he had been informed of two
cases of triplets. Ill-natured people talked of these as
litter, but there was no suggestion of making away with
them.

To the S.E. of the Solomon Islands lie the New Hebrides ;
in one of these. Leper's Island, Codrington reports that it is
thought that twins may be a gift of Tagaro. Women who
want a child will go to a sacred place in hope that the spirit
of the place will give them one, and sometimes he gives them
two. The suggestion of spirit influence should be noted.
Codrington does not believe in a spirit parentage of twins
amongst the Melanesians ; but he admits that in the island
of Florida, on the outskirts of the Solomon Island group,
there seems to be something of a suspicion that two fathers
may be concerned ; they take it that the woman has
trespassed in the sacred place, vumuha, of some ghost, Tin-
dalo, whose power lies that way. That certainly is very near
indeed to the statement that the second child of twins is a
spirit-child*.

^ George Brown, D.D., Melanesians and Polynesians, London (Macmillan),
p. 35 (1910).

* I.e. p. 45. 3 Codrington, Melatiesiam, pp. 229, 230.

XV] MELANESIA, AND AUSTRALIA 175

Codrington found no instances in the Melanesian groups Twins
of the practice of twin-murder, nor of any dislike to twins, Melanesia,
except for the trouble they cause. At Saa, he says, twins
are liked : at Motlav, the people of a village are proud of
their twins, and the parents and relations make much of
them; no one would adopt one of them because it would
spoil the pleasure of seeing them together. When one
reads these statements, especially the last, the impression
they make is that, in part at least, they are not sincere
answers to enquiries. The question was probably asked
in such a way as to suggest to the savage the kind of reply
that would please his enquirer. That the natives should be
averse to twins being brought up in different families is very
improbable. This is not the sort of thing that weighs with
them. While it is not impossible that the Melanesian mind
is friendly towards tw^ins, it would be well to make a closer
investigation into the matter, as, for example, to enquire
whether there were any deprecatory rites at the supposed
welcome twin-birth. We are not to be surprised if there
should be a rapid change of sentiment from the unfavourable
view of twins in New Guinea and the Bismarck Archipelago
to the supposed favourable judgement in the groups of islands
in the southern Pacific ; for we see such rapid changes taking
place as we move from tribe to tribe all over Africa ; what
we want is some more evidence as to the circumstances which
attend the birth of twins, concerning which Codrington has,
apparently, nothing to say. We want, also, some further
information of the relation between the woman and the
tindalo.

Here is another matter that requires a little clearing up

in connection with Polynesian beliefs. Occasionally it seems

as if they had more astronomical knowledge than belongs to The Con-

their proper tribal evolution. For example, in the Hervey of the

islands, Ellis ^ found that the natives knew ' many of the Twins

. . '' known in

constellations, and still more of the single stars. Mars they Hervey

csWfetia ura,ve6. star.... The Pleiades they call matarii, small ^^^*'^*^^*
^ Ellis, Polynesian Researches, ii. 415.

176

TWIN-CULT IN POLYNESIA,

[CH.

eyes. But one of the most remarkable facts is, that the
constellation of the Twins is so named by them ; only, instead
of denominating the two stars Castor and Pollux, they call
them ma ainanu, the two ainanus ; and to distinguish the
one from the other, ainanu above and ainanu below.'

The question is. How did the twin stars get this recogni-
tion of their duality among the South Sea Islanders ? Is it
spontaneous or borrowed : their own observation, or the
indication made to them by some voyagers ? I do not see
how to answer these questions at present: we shall, how-
ever, find something like the same observation amongst the
Australian tribes \

We have already referred to the opinions of the natives
of St George's Sound in S. W. Australia with regard to the
violation of the law of exogamy by boy and girl twins.
Twins on Traces of the twin-cult may be found elsewhere in Australia,
of Aus- ^^d occasionally with the same curious explanation. Thus
tralia. Spencer and Gillen report '^ that 'twins, which are of
extremely rare occurrence, are usually immediately killed
as something which is unnatural ; but there is no ill-treat-
ment of the mother, such as is described as occurring in the
case of certain West African peoples by Miss Kingsley. We
cannot find out what exactly lies at the root of this dislike of
twins, in the case of the Arunta and other tribes. Dr Fison
once suggested that it might be due to the fact that the
Violation idea of two individuals of the same class being associated so
closely was abhorrent to the native mind, that it was, in
fact, looked upon much in the light of incest. In the case
of the twins being one a boy, and one a girl, this might
account for it, but when they are both of the same sex it is
difficult to see how any feeling of this kind could arise.
Possibly it is to be explained on the simpler ground that the
parent feels a not unrighteous anger that two spirit in-
dividuals should think of entering the body of the woman
at one and the same time, when they know well that the
mother could not possibly rear them both, added to which

^ Ellis does not, I think, explain the meaning of the word ainanu.
* Native tribes of Central Australia (1899), p. 52.

of exo
gamy

XV] MELANESIA, AND AUSTRALIA 177

the advent of twins is of rare occurrence, and the native Dread of
always has a dread of anything which appears strange and '^^^^'
out of the common."

The foregoing remarks are suggestive, though confessedly
inadequate : it is true, as Dr Fison suggested, that the fear
of an actual or potential violation of the law of exogamy has
been operating on the savage mind: it is clear from the
illustrations already given of the existence of such suspicions,
that the exogamous practice has re-acted on the twin-cult :
but, as Spencer and Gillen see clearly, it is not a sufficient
explanation of the twin-cult itself Neither is it sufficient to
say that twins are hard to bring up, and that food is scarce :
the same terrors prevail where food is plentiful, and life fairly
easy. The last sentence comes nearest to an explanation;
the dread of the abnormal. Apparently this explanation was
the one that Spencer and Gillen found most satisfactory, for
in their next great book, published in 1904, on the Northern
Tribes of Central Australia (p. 609), they allude to the
matter again in the following terms : ' Twins are usually
destroyed at once as something uncanny, but apparently they
are of very rare occurrence. In the Binbinga and Coastal
tribes a child will be killed if it has been causing the mother
much pain before birth. In every instance it must be re-
membered that the spirit part of the child returns at once to
the Alcheringa home, and may very soon be born again,
entering, very likely, the same woman.'

The infrequency of twins, which is supposed by Spencer
and Gillen to accentuate the sense of their abnormality, is
contradicted for S. E. Australia by Dawson, in his Australian
Aborigines (p. 39), 'Twins are as common among them as
among Europeans : but as food is occasionally very scarce,
and a large family troublesome to move about, it is lawful
and customary to destroy the weakest twin-child, irrespective
of sex. It is usual, also, to destroy those that are malformed.'
In confirmation of this theory of the twin-cult, Dawson goes
on to explain that when a woman finds her family increasing
too rapidly, she consults her husband as to the destruction

H. B. 12

178 TWIN-CULT IN POLYNESIA, ETC. [CH. XV

of one of them, and that this naturally means killing one of
the girls.

What we learn from Dawson is that in S. E. Australia,
also, the practice of twin-murder, with partial modification,
prevails. And it is probable that we might generalise some
such statement for the whole of Australia, in view of what
has already been stated.

CHAPTER XVI

THE TWIN-CULT IN ASSAM, ETC.

There is a tribe in Assam called the Khasis which has Twins in
the twin superstition in a form presenting striking analogies ^^^*"^-
with what we have noticed in S. W. Australia and elsewhere ^
A twin-birth is sang or taboo. The Khasis argue that as The
there is but one Ka lawbei (first ancestress), and one U Thaw- *^'^'
lang (first ancestor), so one child, male or female, should
be born at a time. A twin-birth is accordingly regarded as
a visitation by God for some sang or transgression, committed
by some member of the clan. When the twins are of oppo-
site sexes, the sang is considered to be extremely serious, the
Khasi idea being that defilement has taken place within the
womb. The case is treated as one of Shong kur, or marriage
within the clan, and the bones of the twin cannot be placed
in the sepulchre of the clan.

Amongst the Ao-nagas in Assam we have a story of the The
origin of lightning which is charged with Dioscuric features. '^"'^^S*^-
This story, which I find in Anthropos (vol. iv. p. 154), comes
from a traveller named Molz, who describes a visit paid to the
Ao-nagas, and the works and ways of the people. The myth
a,bout the lightning is to the following effect :

Many years ago there lived upon earth Two Divine TheBreth-
Brethren, who were always at loggerheads with, one another, quarrel.
One day, after they had been fighting, the elder changed the
younger into a squirrel, after which he left the earth and went
away to Heaven. The squirrel left behind on the earth now One
makes a cry in a wailing tone : and this irritates the Divine divine ?
Brother in Heaven, because he thinks that the cry of the who
squirrel is a declaration of war. Very often he gets out o/^^^^g^.

^ Gurdon, The Khasis.

12—2

180

TWIN-CULT IN ASSAM

[CH.

patience and hurls down the lightning. That this account is
Dioscuric is certain ; two brothers, one of whom resides in
Heaven, the other on earth ; the language not quite clear as
to whether one brother is mortal for they are both described
as Divine : a constant quarrel between the two brothers, as
in the case of Romulus and Remus, or Esau and Jacob ; and
since one brother is turned into a squirrel, must we not
assume a sacred tree for the earth brother to live in ? And
the control of the lightning makes the brother in Heaven
a thunder-boy, and the tree which he strikes a lightning-tree.
Surely these savages in Assam have either inherited or
evolved the Dioscuric tradition of the great Brethren, who
are the assessors of the thunder-god. But in that case the
squirrel must be the cult-animal, which is something new.
Squirrel as The cult-animal for Thunder is commonly a bird, though we
animar have found cases of bear-ancestry, wolf-ancestry, and the like,
where the thunder is more or less involved, to say nothing of
a possible intrusion of the beaver (Castor) in the story of the
Spartan Dioscuri. These cases, however, are all obscure, and
are not sufficient to explain the presence of the squirrel in
the Ao-naga cult. It is possible that the explanation may
lie in another direction. It may be a flying squirrel that is
at the bottom of the myth, the flying squirrel being re-
garded by savages of low culture as a bird. Let us turn to
Mr Batchelor's account of the Ainu and their folk-lore, and
see what the Ainu say about the flying squirrel.

Bird-cult exists among the Ainu in a variety of forms : the
most important instance being the reference, upon which
we shall enlarge later, to the Woodpecker as a boat-builder^
and a consequent semi-religious taboo of the bird. The
Ainu have a great regard for the flying squirrel ; Mr Batchelor
says : ' I find that the flying squirrel holds a very high place
in the cult practised amongst this people. The Ainu place
this animal amongst the birds, but this is because they fly;
and we will not quarrel with them because they are a little
out in some of their ornithological notions. In cases where
there is lack of family issue, the men, after earnestly appealing
to the goddess of fire and her consort, for help, often place

Cult of

flying

squirrel,

amongst
the Ainu

XVl] TWIN-CULT IN ASSAM 181

their hopes on the flying squirrel.... The name by which the
flying squirrel is known is .4^ Kamu, and that is said to
mean, the divine prolific one. It is so called because it is
said to produce as many as thirty young at a birth. When
partaken of, the flesh is supposed to convey power, in some
unexplained way, to generate children.' Mr Batchelor need
not have found a difficulty in so simple a case of sympathetic
magic as this.

The animal is sacrificed and eaten secretly, no one being
allowed to know of it except the husband and wife who are
involved in the plot.

It will be seen that amongst the Ainu, the flying squirrel
is considered as a bird (is it perhaps a thunder-bird ?) and
actually discharges a Dioscuric function ; it has the patronage
of fertility. If the flying squirrel should be the cult-animal
in rites of the Ainu, there is no reason why the ordinary
squirrel should not be so amongst the Ao-nagas, even if they
do nob exactly recognise him as a bird. The case would be
easier if we could have the assistance of colour. A red
squirrel would be a very good representative of the thunder.
The gray squirrel is, I believe, the Indian variety, but I am
not sure about this. If we could recognise the squirrel as
the cult-animal in a thunder-myth, then, since the earth-
brother in the myth of the Ao-nagas is changed into him, we
should have both brothers as thunder-boys, one through his
transformation into the Thunder-bird (or quasi-bird) the
other because he actually wields the lightning.

As we have said, the Ao-naga myth must be classed as
Dioscuric.

Among the Todas, it is the custom to kill one of a pair of
twins, even if both should be boys. If they should be girls,
it is probable that both would be killed^.

1 Eivers, The Todas, p. 480.

CHAPTER XVII

ON THE TWIN-FEAR IN ANCIENT INDIA

Twins in
India.

Twin-
taboo in
the Rig-
Veda ;

as among
Bechu-
anas,
in Peru,

and in
Wales.

We are now come to the frontiers of India, and are to
enquire into the traces of twin-fear or twin- worship in the
ancient Indian civilization. We have, in reality, been on
the borders of the subject already, when we were discussing
the case of influence from Hindustan upon the natives of the
Dutch East India islands. We found a complete caste
system on the Indian model, associated with a twin-cult,
which was savage for the two lower castes, but modified into
approbation for the two higher castes, so that the priests
and warriors preserved their twin-children, while the lower
orders destroyed theirs. It was a natural suggestion that
we had caught the original custom of geminicide in the act
of transformation from twin-hate to twin-honour. It will be
well to keep this in mind, in case an Indian twin-cult at
home should show the same features in the peninsula, as we
detect in the islands.

The first fact to be brought to notice is that the Vedic
literature shows the existence of a twin-taboo, not only on
men, but upon the higher animals, kine, horses, and asses.
We are dealing with the ill-luck of a twinning (major)
animal.

Now this is not quite new to us. We have already
quoted John Campbell's observation (at the beginning of
last century) that the Bechuanas not only kill one of twin-
children, but if a cow should have two calves, one of them
must be either killed or driven away. In Peru, the twin-
fear affects llamas as well as men. And it was pointed out
that in Wales at the present day, where the twin-cult for
children survives in the form of approbation and a sense of

CH. XVll] TWIN-FEAR IN ANCIENT INDIA 183

good-luck and fertile influences, a man will sell a cow which
brings forth two calves because the luck is gone from her.
This means that the taboo has been reversed in the case of
human beings, the original view being that both cases, twin-
men and twin-cattle, meant ill-luck. No one would want to
change the taboo on animals from good-luck again to ill-luck.
How lucky twin-children have become in Wales may be seen
from the following communication from my friend Miss Hilda
M. Stranger, of Plymouth : ' My house-keeper tells me that
at her home in a village of Glamorganshire, twins are much Welsh
in request for weddings. They have twin girls in their f^'^^ ^
family, who are often asked as bridesmaids to ensure luck human:
to the wedded pair.'

That is, of course, thoroughly Dioscuric, but it is not the and un-
view of the man with twin-calves, who sees nothing but bovine,
ill-luck in his twins.

When we turn to the Indian literature, we find in the Spells for

Atfiarva-Veda a special section dealing with the question of ^{fj^g^^

averting the ill-luck caused by a twinning animal. The f>^om the
. . . Atharva-

section is translated in Griffith's Hymns of the Atharva-Veda Veda.

(pp. 122, 123), and Griffith notes acutely that the ' same

superstition is found at the present time in uncivilized

parts of Africa.' It is also translated by Weber, Indische

Studien (xvii. 297 ff.), and by Bloomfield in the Sacred

Books of the East (S.B.E. XLil. pp. 145, 359). I transcribe

Bloomfield's rendering, and some of his notes.

p. 145. III. 28. Formula in expiation of the birth of

twin-calves.

1. Through one creation at a time (this) cow was born
when the fashioners of the beings did create the cows of
many colours. (Therefore), when a cow doth beget twins
portentously, growling and cross she injure th the cattle.

2. This (cow) doth injure our cattle : a flesh-eater,
a devourer, she hath become. Hence to a Brahman we shall
give her : in this way may she be kindly and auspicious !

3. Auspicious be to (our) men, auspicious to (our) cows The
and horses, auspicious to this entire field, auspicious be to us anneSs*^
right here ! the cow.

184 TWIN-FEAR IN ANCIENT INDIA [CH.

4. Here be prosperity, here be- sap ! Be thou here one
that especially gives a thousandfold ! Make the cattle prosper,
thou mother of twins !

5. Where our pious friends live joyously, having left
behind the ailments of their bodies, to that world the mother
of twins did attain : may she not injure our men and our
cattle !

6. Where is the world of our pious friends, where the
world of them that sacrifice with the agnihotra, to that world
the mother of twins did attain : may she not injure our men
and our cattle !

p. 359. (Bloomfield's comment on above.)
Contrary to modern superstitions which regard the birth
of twins as auspicious, and prize animals born in pairs, the
prevailing Hindu view is that the birth of twins is an ominous
occurrence to be expiated by diverse performances, and that
the cattle itself is, as a rule, to be given to the Brahmans.
But there are not wanting indications that a favourable view
of such events also existed, and one may suspect shrewdly
that the thrifty Brahmans, who stood ever ready to gather in
all sorts of odds and ends (cf. the elaborate oratio pro domo,
XII. 4, in connection with the vasa), gave vigorous support to
any tendency towards superstitious fear which might show
its head in connection with such occurrences. Weber,
Indische Studien, xvii. 298 ff., has assembled quite a number
of passages which represent the Hindu attitude towards twins.
Cf. also Tait, S. ii. 1. 8. 4.

The hymn is rubricated thrice in the Kausika, in the
thirteenth book, which is devoted to expiatory performances
(prayusA;itti) in connection with all sorts of omens and por-
tents. It is employed in chapters 109, 5 ; 110, 4; 111, 5 on
the occasion of the birth of twins from cows, mares, asses.
Exorcism and women. The practices consist in cooking porridge in
ning ^^® milk of the mother, offering ghee, pouring the dregs of

animals: ghee into a water vessel and upon the porridge. Then the
animal and its young are made to eat of the porridge, to
drink of the water, and they are also sprinkled with the same
water. The mother is then given to the Brahmans, and in

XVIl] TWIN-FEAR IN ANCIENT INDIA 185

the case of the human mother, a ransom " according to her Eansom
value, or, in accordance with the wealth (of the father)," is mo\hei-
paid, Cf Weber, Omina und Portenta, p. 377 ff.

Stanza 1. Since the mother of twins was bom under an
arrangement which made a separate act of creation necessary
for each individual, the birth of two at a time is apartu,
" unseasonable, portentous."

Stanzas 5, 6. The mother of twins is invited to enter
the world of the blissful which is described in all its attrac-
tiveness, and yet, implicitly, is not desired for the time being
by the owner of the cow. In yamini, " a mother of twins,"
there is a pun, " fit for Yama the god of heaven, and death " :
this makes it still more appropriate that she shall go
there '

This deprecatory ritual is full of suggestive points. It is
interesting to see how the taboo is raised or re-interpreted. It
is not really raised : but it ceases to affect the Brahman and
his cows; just as in the Dutch East Indies the taboo on
human twins does not touch the higher castes, who are
clearly immune. The Brahman, in fact, is in the position
of advantage of the African witch-doctor, who can handle
tabooed property which would be fatal to meaner mortals.
The Brahman takes the cow, and removes the risks from the Twin-cult
owner by transferring the risks, and the cow, to himself; ^° "^ ^^
and this proceeding suits all classes. When we compare it compared
with the action of the self-willed and ungoverned Welshman, y^^i^^
who sells the cow and transfers the ill-luck to someone else, custom,
we see that we are on a different plane of religious life. The
one person shuffles out of his dangers and responsibilities,
and leaves them on another man's shoulders, the other nobly
transfers them to his own;— for the consideration that the
cow should go along with the taboo : evidently the Brahman
is the more religious person of the two, and the better
endowed, for he is better off by a cow, even if he is worse off
by the possible incidence of a taboo, which would not normally
affect him. Wise Brahman ! Brave Brahman ! It is in-
teresting too, that the Brahman also confiscates the offending

186 TWIN-FEAR IN ANCIENT INDIA [CH.

woman, in the parallel case, and her husband has to redeem
her!

Then it is noteworthy that the cow herself, whose action is
deprecated by the chant and the accompanying ritual, is also
appealed to positively, as being by sympathetic action the
symbol and cause of fertility. She attains an almost celestial
rank, and is the object of prayers. She is appealed to in
a somewhat similar manner and is employed to the same
ends as the hypothetically fertile flying squirrel of the Ainu.
One sees how important the twins and their mother are,
consequently, to be reckoned in the quest of fertility. This
cow in Indian life, with its two calves, corresponds to the
Uganda twin-mother, whose body can fertilize banana trees ;
so that although the cow is disliked, she is also liked, and if
dangerous, is also helpful. It is natural that the theme of
fertility should become in time a leading motive in the
interpretation of twins. As we have seen, in South Wales,
where the cow is still dangerous, human twins are altogether
beneficent. The stages of the evolution can be traced. We
shall see, moreover, that when the Indian twins attain
celestial rank, they carry over with them their powers of
fertilization, and will preside over weddings just as potently
as if they were little twin-girls in modern Wales. The
bride-chamber and the birth-chamber will be their natural
places of resort.

This piece of old Indian ritual has now been sufficiently
explained.
The In the next place, something must be said with regard to

^The°^^" the two A9vins, or Celestial Horsemen, in whom the twin-
Rig-Veda. cult has finally expressed itself. The exact process by which
the dreaded or approved twin-children become dread or
beneficent powers, may not be easy to describe : it is, how-
ever, clear from the analogies of other religions, that it is not
uncommon to find the cult of the earthly twins develop into
or be accompanied by the cult of the heavenly twins. In
Peru, for instance, where the Spaniards found the Indians
worshipping twins under the title of Children of the Thunder,
they worshipped also a pair of thunder and lightning twins,

XVIl] TWIN-FEAR IN ANCIENT INDIA 187

Apocatequil and Piguerao. The thunder itself had come to
be regarded as duplicate, no doubt under a reflex influence
from the belief that twins on earth were related to the
thunder. The earthly twins had become celestial and sat by
their sire. We need not be surprised at this, for from another
point of view, the West African beliefs suggest that a twin
which was dangerous in life, might be dangerous after death, in
which case images of them would naturally be made, supplies
of food and drink would be offered to them, and deprecatory
prayers addressed. Where the twins were friendly, they
might equally be expected to keep up their interest after
they had ceased to be visible, and to be still helpful to men.

The A9vins occupy a very prominent place in the ancient
Indian religion, and the Vedas are constantly referring to
them. It would take a volume to discuss the character and
function of these twin-brethren (such a volume would be
something like Dr Myriantheus' book Die Agvins^), but the
importance of the factor in the Aryan religion makes it
necessary to repeat a little of what is already well known to
the students of Indian religion and comparative theology.

The A9vins, or twin-horsemen, are mentioned more than
400 times in the Rig- Veda, and are celebrated in more than
50 complete hymns, as well as in parts of others. Their
name AQvinaii {Equines in the dual), refers to a connection
between themselves and horses. One strand of the myth is
that they were born from horse parentage (gods transformed
into horses), for which the parallel is the swan parentage of
Castor and Pollux. As they are also described as children of
the Sky-god, for which we have the Dioscuric parallel, and
the Children of Tilo among the Baronga, it is probable that
the horses in question are cult animals connected with the
worship of the Sky, in the same way as the woodpeckers in
early Greek and Roman religion.

In the Rig- Veda the twins are no longer thought of as The twins

horses and are commonly horse-drivers, which must not be ^^*"°*"
. . drivers,

confused with horse riding ; the horse is driven in a chariot,

and the A9vins are regarded as the inventors of the yoke

^ Die A(;vins oder Arischen Dioskuren, Munchen, 1876.

Nasatiya.

188 TWIN- FEAR IN ANCIENT INDIA [CH.

which controls their steeds. The Greek parallel for this is
' horse-taming Castor ' of Homer, where again we are not to
think of the horse as tamed for riding. The Dioscuri who
ride on horses, as Castor and Pollux at the battle of the Lake
Regillus, are a later stage of development. The Agvins,
without the name, and perhaps without the horses, may
go back to pre-Vedic days : it is better to think of them
simply as the great Twin-Brethren, without special names or
descriptions in the first instance.
Called In the Vedic literature they are also called by the name

Nasatiya, the meaning of which is uncertain : no etymology
that has been suggested for the name is entirely satisfactory :
the name must be kept in mind, not only because it is one
of the terms by which we recognise the A9vins in the Vedic
literature, and define their activities, but because the name
itself appears to be persistent. A statement has recently
been circulated that the Nasatiya with other Indian deities
have been found in the Hittite tablets. If this should turn
out to be correct, it will be a fact of the first importance in
determining the connection between Indian and Greek
religious ideas.

Amongst the interpretations which have been given to
the word Nasatiya, one makes it practically equivalent with
the Greek '^(OTrjp^ (saviour). Whether this be correct or
not^, it is certain that the twin-brethren came to be regarded

1 Brunnhofer, Von Aral bis zur Ganga, p. 99, the root being nas as in
Gothic nas-jan, to save, to help.

^ Brunnhofer rejects peremptorily the suggestion that the twins were
called Nasatiya because they had long noses ! But perhaps he may be wrong
in this. We have traced the twins back to a bird ancestry in ever so many
places, and sometimes we have come across the traditional form as they pass
from birds to men. For example, among the Dacotahs, the thunder-bird
which was killed had a face like a man, with a nose like an eaglets bill.
There is then, nothing impossible in the supposition that between the
bird-twin and the human-twin, a bird-man should have occurred, in which
case the word Nasatiya becomes intelligible. The confinnation of this
explanation from the artistic side may be seen in the representation of the
Chinese Thunder-god to which we have already alluded (see p. 30) as
having wings, claws and beak attached to a human form. The Nasatiya
might be thus Beak-men. For Sanskrit confirmation see Additional Notes
at the end of this volume.

XVIl] TWIN-FEAR IN ANCIENT INDIA 189

as the typical saviours of persons in disability and in distress. The
The list of their benevolences is long and definite ; they have gaviours!
an especial interest in the blind, whose eyes they open, in
the infertile or sexually disabled, in the traveller and the
sailor; they preside over the nuptial chamber, supply the
agriculturist with rain, teach him the use of the plough, and
so on.

We should compare the language of the Homeric Hymns
(xxxiii. 16):

(TWTrjpas T^Ke iraldas iinxOovLwv dvOpwiriav
(hKVTrbpoiv re veQv Sre re (nrepx(^<Tiv aeXXat
Xet/n^/)tai /card ttovtov dfielXixov....

The question as to what natural powers of phenomena
are represented by the A9vins has met with very various
solutions : the difficulty of the determination arises from
not putting the emphasis on the fundamental feature of the
cult which necessarily underlies later developments. It is
certain from the Vedas that the A9vins are twins, and we
know enough about twin-cults by this time to see how the
peculiarities of the great Twin-Brethren can be derived from
or associated with the primal Fear.

We should, further, be on our guard against the natural
desire to find one consistent explanation of everything that
might be called A9vinism ; what we have before us is a
number of evolutionary strands tangled up together, a number
of overlapping strata of belief. That the Twins are Sky-
children is certain ; the Vedas say so clearly in a number
of places : but there is no consensus, either in the Vedic
hymns, or in the minds of their interpreters, as to what will
follow from their relation to the Sky. Could they be, for The Twins
example, the Sun and Moon ; or the morning and evening f^J^nd '
twilights, or the constellation which in later days is definitely evening
named after them, or are they the morning and evening or mom-
stars ? If there is one solution which must be adopted to ^"^ ^J^^

evening

the exclusion of the others, it is the latter: for (1) it is stars?
characteristic of primitive man to regard the morning and
evening star as two different stars, exactly equal and similar,
and therefore to be described as twins, and even the Greeks

190 TWIN-FEAR IN ANCIENT INDIA [CH. XVII

only came slowly to realise that they were the same star;
(2) the comparison of the Indian myths with the Lettish
traditions and folk-songs, shows, as Mannhardt pointed out,
the same twin-brethren or their horses identified with the
morning and the evening stars. This means that when
the twins became stars, they were in the first instance
known as Hesper and Phosphor, and of these one was up
and the other down at the same time, which furnished the
Greeks with the material for their story of the alternate
immortality of Castor and Pollux. The supposition explains
at once why the twins are always invoked at the Dawn, and
why they are so closely connected with the maiden Surya,
who is either the Sun, or the daughter of the Sun. Here
again the Greek parallel comes to our aid ; for Castor and
Pollux have also a female figure associated with them, their
sister Helena: and in the Lettish myths, the Sons of God
(diva deli) ride on their horses to assist the daughter of the
Sun. Folk-lore will furnish us with other stories of the
Twin-Brethren, who rescue the imprisoned maiden ; all these
stories go back into a very primitive stratum of the twin-cult
as known to our Indo-Germanic ancestors.
Eed the The colour of the Ayvins is red, and this means probably

of the ^'^^ ^^® Vedic literature the red of the dawn, though it may
Apvins. have regard also to the colour of the lightning, seeing that,
like Indra, the twins are rain-makers. For the former inter-
pretation we have the known connection of the A9vins with
morning and evening light ; in this connection, Myriantheus
has pointed out^ that the A9vins sometimes drive a team of
gray asses, instead of their regular red or white steeds,
the reference being to the gray of the early morning light.
The suggestion is ingenious, and while not quite outside
doubt, is extremely probable. We shall find a parallel for
it, later on, in the Acts of Thomas.

' I.e. p. 74. ' Aus dem Grauen des Morgens, welches der gewohnlichen
Farbe des Esels entspricht, hat sich auch ohne Zweifel die Vorstellung
gebildet dass der Wagen der Apvins von einem oder zwei Eseln gezogen wird.'

CHAPTER XVITI

THE TWIN-CULT IN CENTRAL ASIA MINOR

We have been discussing Indian deities, and may now
remind ourselves that some of these, such as Mithra, are
common both to Persia and India : and if the Vedas give
such prominence to the Agvins, the Persian religion also had The Twins
its agpino yavino, the two youths, the Aypins. The obser- ^" 6J"sia.
vation is important for the twins ought to appear in Persia
if we are really dealing with the religion of our Aryan
ancestors : if the twin-cult is as primitive as we suppose, it
cannot be studied upon the isolated soil of India.

Can we trace it on its westward way from the frontiers
of Persia and India ? It is at this point that Winckler's
discovery of Aryan deities (including the Twins) amongst
the Hittite tablets, becomes so important. The importance The Twins
ot the discovery was emphasized in the Expository Times for ^u+u^
August 1910 in the statement that 'the supreme surprise of tablets,
the Boghaz Koi tablets (is) that the royal house of Mitanni
in the time of Hatti domination, invoked gods who have
familiar Aryan names, Indra, Mithra, Varuna, and the A^vin
Twins.'

The editor was quoting from a statement made by
Hogarth at the Winnipeg meeting of the British Association
in 1909. It was quite right to express ' supreme surprise.'
The quotation might have been a little longer with advan-
tage. From Hogarth we learn that Winckler ' clearly states
his belief that the Mitanni were in the mass ethnically kin
to the Hatti, worshipping the same supreme god Teshup.

192 TWIN-(^ULT IN CENTRAL ASIA MINOR [CH.

Nor is he disturbed in this belief by what is perhaps the
most startling of the revelations made by the Boghaz Koi
tablets etc' (ut supra).

The Aryan gods in question appear as the sponsors in

treaties made between Subbiluliuma and Mattiuaza, the son

Aryan of Tushratta, the king of Mi tannic They appear along with

amongst ^^^ gods of Mitanni, of whom Teshub is the supreme, and the

the Harri. population for whom these gods are responsible when oaths

are taken, are called Harri, lying to the east and north of

the kingdom of Mitanni. Winckler boldly claims these

Harri as Aryans, and justifies his equivalence by the Achae-

menid Inscriptions, where the Aryans appear as Har-ri-ja.

The Mitanni lie in Mesopotamia, and a people in alliance
with them on the north and east would occupy Armenia,
including perhaps the city of Malatiya and the plain of
Harput. This, then, is the region in which the Aryan
people were still united and powerful, in the time of the
supremacy of the Hittites. If Winckler can maintain these
positions, we shall have begun to build the ethnological
bridge between our own European ancestors, and their
cognates in Persia and India. And there seems little doubt
that the Aryan deities have actually been found.
Are the There is another direction in which the result is im-

^n^s^'^ portant: it makes it easier for us to recognise the Aryan
Aryan? twins and the Aryan people in the complex population and
ancestry of the city of Edessa. We shall probably be able
to show that they worshipped the morning and evening stars
as assessors of the Sun in Edessa, down to the very time of
the conversion of Edessa to Christianity and even later. If
so, we have in evidence twins of the Indian type in the
religion of that city, unless it can be shown that there are
Semitic twins of the very same type. It is practically at
this point that the difficulty will arise : the Ekiessan twins
are named Monim and Aziz, and it can be shown that both
of these are Arab names. So far as the names go, the
evidence is against the belief that the Edessan twins are

1 See Winckler, MDOG. nr. 35, and id. Orientalische Lit.-Zeitung for
July, 1910.

XVIIl] TWIN-CULT IN CENTRAL ASIA MINOR 193

Aryan. The argument is not final, and we leave the matter
at this point undecided.

The history of the Abgar dynasty has yet to be un-
ravelled. On the one hand there is a steady affirmation
on the part of the citizens, as represented in the Syriac
literature, that Edessa is Parthian ; on the other hand the
name Abgar and some other names associated with the
dynasty are suspiciously transjordanic and Nabataean. As
far as I have yefc gone with the problem, it appears to me
that a Nabataean prince succeeded to the Edessan kingdom,
without altogether displacing a previous Parthian rule :
this might easily have happened if, for example, a Nabataean
ruler had come in by marriage. The case would be some-
thing like the connection of Aretas with Herod by the
marriage of the daughter of the former. In this way we
might account for the Semitic character of the names of the
Edessan twins \

The question of the Edessai^twins is, therefore, one that
requires closer study. It belongs, in part, to the Prolego-
mena to the Apocryphal Acts of Thomas, which we shall
show to have been thoroughly Dioscurized, and probably
by an Edessan hand.

Meanwhile the case stands thus: Edessa, which is The Twins
probably not far removed from the centre of the Mitanni ujjper
government, shows conclusive evidence that a twin-cult Euphra-
existed there ; to the north and east, the same side of the
Euphrates, lay, if Winckler is correct, the Aryan allies of
the Mitanni, also worshippers of twins. Suppose we go
a little further to the north, and follow the upper arm of
the Euphrates till we come to the canon, just below the
modern city of Egin, we find at the dangerous spot where
the river enters the canon, a sanctuary of the Twins. This
makes three cases of twin-worship, two certain and the other
probable, placed right across the centre of Asia Minor : the
combination of the evidence is certainly striking. With
regard to the sanctuary at the Egin rapids, we have at the
present day, only a ruined chapel of S. Cosmas and S. Damian.
^ See further on this matter in Additional Notes.
H. B. 13

194 TWIN-CULT IN CENTRAL ASIA MINOR [CH. XVIII

This I discovered in 1903 when I was preparing to navigate
the canon in question on a raft (kellik) floated on goatskins
in the manner that can be seen on the Assyrian monuments.
Cosmas and Damian are certainly twins, and they must be
recognised as discharging the usual functions of twins towards
those who navigate the rapids. There is not the least doubt
that they have displaced an earlier pair of twins at the point
in question : the navigation of the Euphrates and its dangers,
are not things of yesterday : the kelliks came down the
caiion before Cosmas and Damian were thought of: and
the custom of prayer to guardian spirits, or of placating
river spirits in dangerous places, is known all over the world.
The spirits who were appealed to, or appeased at the canon
of the Euphrates, are seen, by the substitute which the
Church offered for them, to have been the Heavenly Twins.
These must have had a strong hold on the populations of
Asia Minor.

CHAPTER XIX

WHY DID THE TWINS GO TO SEA ?

In the previous chapter we were examining the traces of
twin-cult in ancient times for the central part of Asia Minor
and for Northern Mesopotamia, and we found reason to
believe that twin-worship prevailed in the district of Edessa,
perhaps in the district of Malatiya (Melitene) and Harpoot,
and on the upper branch of the Euphrates. These three
suggestions provoke further enquiries in three directions :
the Edessan cult requires to be re-stated as regards the
extent to which it is involved in the Acts of Thomas, or to
which it has parallels in early Arabian or Palestinian religion;
the supposed Aryan settlement in Armenia suggests that
we now follow the Aryans westward into Europe ; and the
discoveiy of the twins acting as river-saints in the very heart
of the country, raises the question as to how they came to be
sea-saints, having presumably been river-saints in the first
instance. Which of these roads of enquiry shall we take ?
they are all open, and all interesting : in each case the results
will be important, whether we start for Lithuania, for Central
Arabia or for the sea. As, however, the Edessan problem
opens up some of the most important questions in religious
tradition, it will perhaps be better to leave that for a later
investigation ; and, in the same way, the Lettish folk-songs,
which supply a parallel with Edessa, in that the tradition
of both districts involves the worship of the morning and
evening star, considered as twins, may be set on one side for
a little while. We will, therefore, proceed with the third
point, the appearance of the twins as river-saints on the

13—2

196 WHY DID THE TWINS GO TO SEA? [CH.

Euphrates and the consequences which flow from that
observation ^
Twins are We will begin with the observation that the twins were
Saints River-Saints before they were Sea-Saints. One advantage
which accrues from having detected the primitive taboo
which underlies Dioscurism, is that we can rapidly reach
conclusions which, otherwise, might require much collecting
and sifting of evidence. For example, when we observe that
in Graeco-Roman times, the Twins were the patrons of sea-
faring men, and wish to know whether this is one of their
Twins primitive characteristics, the taboo tells us at once that it
larui-* had originally nothing to do with the Sea, and that, there-
taboo, fore, the protection of sailors cannot be its first intention, a
result which would be borne out by the study of Greek
Literature, and might, indeed, have been derived from it.
Moreover, since the twin-cult is based on elementary fears in
connection with the propagation of the species, it is only after
long reflection on the part of our distant ancestors that the
Twins come to be regarded as human benefactors and
saviours; and since man travels by land for ages before he
ventures on the sea (illi robur et aes triplex) the Dioscuri
will be protectors of land travellers before they become the
patron saints of sailors, and since, when man does venture on
the water, he begins with river transport before he ventures
on the great deep, the Twins must be river-saints before
they become sea-saints. All of this lies in the nature of the
case, and does not need, or hardly needs, to be reinforced by
Twins on literary investigations or archaeological research. If, for
t e Seine gxample, a votive altar is found in Notre-Dame at Paris with
a dedication from the boatmen on the Seine, accompanied by
images of Castor and Pollux, we have no reason to suppose
that this Cult of the Twins, which we recognise to exist in
Gaul, has moved up the river from Havre de Grace ; it is
much more likely to be on its way downstream : and in the

1 In what follows I make use of a paper read before the Oxford Congress
of Religions in 1908, and published in the Contemporary Revietc in 1909; for
permission to make use of this paper, as in similar cases, I am indebted to
the editorial managers of the magazine.

XIX] WHY DID THE TWINS GO TO SEA? 197

same way the cult of the twins on the rapids of the Euphrates and on the
is, of necessity, a much older cult than the same worship ^gg
paid by Tyrian or Sidonian voyagers in the Mediterranean.
So the river-saints come first, because the river-navigation
comes first, and because river-dangers precede sea-perils
experimentally. If it should be objected that some of the
lowest specimens of humanity, say in Polynesia, are sea-
going people, and spend all their time on the sea, the
answer is easy; they did not originally belong to those
islands or seas, where we find them, but they and their ships
have made an easterly migration from India or the Malay
Peninsula, and they learned ship-building and navigation
on the continent, which brings us back to the position from
which we started.

The twins, then, preside over the dangers of river-
navigation, whether of very dangerous waters, like the
Euphrates, or of less perilous streams, like the Seine ; we
need not hesitate to believe that they were once in evidence
on the Tiber, not indeed under the names of Castor and and on the
Pollux, which are probably due to Greek influence upon ^'"®''-
neighbouring Latin peoples, but under the names of Romulus
(Romus) and Remus, which we know to belong to the earliest
civilization on the banks of the river; and we shall show
presently that Romulus and Remus not only presided over
their home waters, but that they actually put to sea and
contended there for naval supremacy with Castor and Pollux.

What is wanted, then, is a laying-down of the general
lines on which the Heavenly Twins arrived, by long evolution,
at their final position among the chief benefactors of the
human race, and on those general lines, the filling-in of the
various factors of the evidence which go to make up a
complete demonstration : for, happily, thanks to the persis-
tence of savage life on the one hand, and of ecclesiastically
modified paganism on the other, we have almost all the links
in the evolutionary chain before us, and we know what to
look for in countries and amongst peoples where, at first
sight, the evidence has, until now, been deficient or obscured.

If, for example, we start from the observation that the

198 WHY DID THE TWINS GO TO SEA? [CH.

Greeks regard Twins as the children of Zeus, the sky-god,
and the Baronga tribe as the children of Tilo (the sky), and
the ancient Peruvians as children of the Thunder, we have
to examine what is known about the Sky-god and the
Thunder-god, and we soon find out that for the Mediterranean
and middle-European peoples, the Thunder-god is also an
Oak-god. This leads on to the registration of all the forms
of the cult of the Oak-god, whether ancient or modern, and
the correlation of those cults with the worship of the
Thunder: for it is the two assessors of the Oak-god or
Thunder-god that are going to take charge of our ships for
us, and protect our sailors fi^om the dangers of the streams,
the shallows, or the deep : the dangers must also be classified,
because they will make the places of worship of the Twins,
considered as human helpers and saviours. Let us take up
again an instance, to which we drew attention in a previous
chapter.
Twins in In the Survey-map of Western Palestine, we shall find

Mes^ine ^^ *^® neighbourhood of Jaffa, a place whose modern name
is Ibn Abraq or Ibraq, lying somewhere to the east from
Jaffa, at a distance of about four or five miles, a little to the
north of the road that runs from Jaffa to Jerusalem. The
as Sons name means Son of Lightnings ; our attention is attracted,
ninc^ 'Vfe should hsive exipected Sons of the Lightniiig. On turning
to the Book of Joshua (xix. 45), we find a list of places in
the tribe of Dan, and amongst them, Jehud and Bns-Baraq,
and Gath-Rimmon. Here we have the desired plural forma-
tion. Sons of Lightning, and curiously the thunder-god, as
Rimmon, is himself in the neighbourhood.

We turn in the next place to the great inscription of
Sennacherib, and we find (col. ii. 66) the same name Bana-
ai-bar-qa in connection with Joppa and Beth-Dagon. So
here again we have the same plural formation, and the three
witnesses prove that there was a town in western Palestine
named after the Heavenly Twins. It does not appear to be
in any sense a Greek name or a later importation or modern
translation : it is as old as the literature and the monuments
can make it: and its form is exactly parallel to the term

ning.

XIX] WHY DID THE TWINS GO TO SEA? 199

Boanerges, by which Jesus designated two of his most
active and enthusiastic disciples. We shall be able to point
out other cases of Palestinian Dioscurism, and it will become
clear in the course of the investigation that the Heavenly
Twins were worshipped in Palestine from the earliest times,
and that the cult prevailed in some form or tradition down
to the Christian era, and that we must not emphasize
Jewish monotheism so strongly as to obscure this fact.

Returning to the Sons of the Lightning, or Dioscuri, Palestine
as we may now call them, we ask what they are doing in the t^J^navT
place where we found them ; for, to judge from analogy, they gators.
should have been rendering some service. The answer must
surely be connected with the harbour of Jaffa and its
dangers. If we move the modern village of Ibn Abraq a
little further north, we are on the high ground overlooking
the harbour of Jaffa, and we, therefore, conjecture that the
place was either a landmark or a signal-station for sailors
leaving or approaching Jaffa. The Twins are there because
the danger is there, as anyone knows who has tried to land
at Jaffa in rough weather. It is a case like Strabo describes
when he tells us of the erection of the Pharos at Alexandria, Twins pre-
and its dedication to the twins : ' for as the coast on either ^^^ °^^^
side is low and without harbours, with reefs and shallows. Pharos
an elevated and conspicuous mark was required to enable andria.
navigators coming in from the open sea to direct their course
exactly to the entrance to the harbour ^'

Now let us go a step further ; if we are right that the
Bne-Baraq are the Dioscuri, what shall we say of the city
Barca in N. Africa, one of the great cities of the Libyan
Pentapolis ? It is sometimes said that this is a Libyan name, Twins in
but this will not do, because we have it as a cognomen of ^^**
Hamilcar the Carthaginian, on whom they conferred the
title Barcas, apparently because of his rapid action in war,
and this title must be Punic, i.e. Semitic : we have a some-
what similar case in the hero Baraq in the Book of Judges.
Moreover, the town of Barcelona in Spain was originally

1 Strabo, xvii. 1. 6.

200 WHY DID THE -TWINS GO TO SEA? [CH.

called Barkinon, and Ausonius says^ that Barcelona was an
original Punic colony : the name of the city Barca appears
also in the Syriac lists of the bishops of the Nicene Council,
spelt Barqes (oaijiia), from which it is clear that the word
is derived from the lightning^.

So we conjecture that Barca has something to do with
the Lightning, and that it may be compared with the Bne
Baraq. Is there any evidence that would naturally connect
Protecting Barca with the Twins ? What should the Twdns do there ?
from the The answer is, the great Syrtis. Both Cyrene and its colony
Syrtis. Barca honoured the Dioscuri, and had a sufficient local reason
for doing so, Barca even more than Cyrene. Take up a coin
of Cyrene, you will find, on one side of it, the silphium plant,
which was sacred to the Twins : take a coin of Barca, and
you will probably find on one side of it the head of Jupiter
Ammon, and on the other the silphium plant. Then turn to
Pausanias^ and read how the Dioscuri came from Cyrene to
Sparta* in search of hospitality which was refused them by
Phormio who occupied their ancient dwelling, and how next
morning the daughter of Phormio had disappeared, and on
the table in her room there stood a silphium plant to show
who were the visitors that had carried her off, and to
intimate that people should not be unmindful to entertain
strangers, lest they should fail to entertain the Dioscuri
themselves.

So there can be no doubt that the Cyrenaica (and Barca
in particular) was under the protection of the Dioscuri, and
the reason for this emphasis upon the protectors of the
Dorians must surely be the Syrtis, just as at Jafifa it is the
ugly reef of rocks outside the town, and at Egin on the
Upper Euphrates it is the broken water of the rapids.

From these observations we conclude generally that,
since the Twins preside over navigation, on shore as well as
at sea, we shall expect them to have charge of (a) signalling

^ Ep. XXIV. 68, 69, me Punica laedet Barcino.

2 B. H. Cowper, Analecta Nicaena, 7.

3 tr. Frazer, ra. 16. 2, 3.

* Cyrene was, on the Greek side, a Dorian colony.

XIX] WHY DID THE TWINS GO TO SEA.? i201

stations and landmarks ; (6) lighthouses ; (c) dangerous Twins
straits and harbours difficult of access ; (d) sandbanks etc. : ^^^^^
i.e. we should look for them in connexion with all such imrbouis,
situations as would in modern times be occupied by light- shallows,
houses and landmarks, with a view to the avoidance of^t<^-
danger and the reduction of the risks of navigation. Let us
.see whether this generalisation can be confirmed.

We understand from Strabo' that the Pharos at Alex-
andria had an inscription that Sostratus the Knidian the
son of Dexiphanes had erected it to the Saviour-gods on
behalf of those who made sea- voyages^ : here we have the
definite statement that the Pharos was under the care of the
Dioscuri. It would be easy to show parallel cases to this ;
for instance, the castle of S. Elmo at Naples, and a similar at Malta,
one at Malta may be put in the same category : for S. Elmo ^^ ^^'
is one of the residuary legatees of the Dioscuri, and probably
the cult of S. Cyrus and S. John at Abukir (i.e. father Cyrus) Abukir,
is due to a displacement of the Dioscuri at another point of ® ^'
the Egyptian sea-board : a pretty case of dedication to the
Twins by a harbour- master was found at Kreusis in Boeotian and in
The Twins were evidently his natural patrons. °®° ^^

I have shown in Cult of the Heavenly Tivins* that the
channel of the Bosporus for sailors going up or down the and on
strait was marked on either side by shrines of S. Michael, ^^*^ ^g ^^
and since the tradition connected with these shrines suggests® porus,
that Michael had on a certain occasion fought with Amykus,
the king of the Bebryces, which is really the business of
Pollux the Argonaut, we may be sure that the shrines of
Michael on the Bosporus, are connected with early shrines of
the Twins": the real danger, however, for timid Mediterranean

i xvn. 16.

- liilxTTparos KviSioi Ae^Kpavovs Qeois

HuTi^pcriv VTrep rCiv irXo'i^Ofx.ivijiv.

3 C. I. G. VII. 1826, quoted by Jaisle in Die Dioskuren aU Better zur See,
p. 14.

* p. 132.

5 The tradition is preserved by John Malalas, Chron. iv. 78, and in
Sozomen {H. E. 11. 3).

0 The interesting case of the displacement of the Twins in Italy by

202 WHY DID THE TWINS GO TO SEA? [CH.

and in the sailors going to the Euxine, was the supposed Symplegades,

gea, and it is interesting to note that when Ovid pronounces a

benediction on voyaging friends, one of whom is about to pass

the Symplegades, while the other was leaving Tomi for the

north, he commends them to the Dioscuri'.

It is reasonable to suppose that the heroes who had

sailed to Colchis with the Argonauts, would not desert

■ shipmen on entering the Euxine after protecting them

through the preliminary strait. As a matter of fact, the

Twins are at home everywhere in the Black Sea.

Twins in Let US come a little nearer home: think of the dangers

Channel, of the British Channel, which culminate in the Goodwin

Sands, ' a very dangerous flat and fatal, where the carcases

of many a tall ship lie buried.' The county of Kent,

surrounded as it is on three sides by the sea, and marked by

numerous points of danger, must have been a natural ground

especially for the development of Dioscuric ideas by sailors. Suppose

o" Ken".^ ^^ ^^^^ *^^^ ^y ^^ examination of the saints who were

honoured in the Kentish churches before the Reformation.

We can do this fairly well by means of Hussey's Testamenta

Gantiana which consists of extracts from Kentish Wills

relating to Church Building and Topography.

The four saints who are most in demand, as judged by
the benefactions for the maintenance of candles at their
altars and the like, are Nicholas, Erasmus, Cosmas and
Damian, Crispin and Crispian. Nicholas is supposed to be
the substitute for Zeus-Poseidonios to whom sailors prayed
at Myra : he is a historical character : Erasmus is a substitute
for the Heavenly Twins, and may, conceivably, be a real
person, though we have something further to say on this:

S. Michael was noted during the last great eruption of Vesuvius, when the
Church of S. Michael, which had formerly been a sanctuary of Castor and
Pollux, was overwhelmed.

* Vos quoque, Tyndarida«, quos haec colit insula, fratres,

Mite precor duplici numen adesse viae!

Altera namque parat Symplegadas ire per artas,

Scindere Bistonias altera puppis aquas.

Vos facite, ut ventos, loca cum diversa petamus,

Ilia SUDS habeat, nee minus ilia suos. Ovid, Tristia, ix. 45 — 50.

XIX] WHY DID THE TWINS GO TO SEA ? 203

the other two groups are the Twins, thinly disguised, and
have no claim to real human existence ^

When we examine the Kent churches and their benefac-
tions in the period referred to, we find that Nicholas has
22 churches dedicated to him, and that he is mentioned in
benefactions 133 times. Erasmus, who seems to have been
very popular in east Kent, has no churches dedicated to him,
but he is mentioned in 57 benefactions. Nicholas is evi-
dently the older saint, but Erasmus runs him hard in
popularity. Then we have Cosmas and Damian, who have
two churches dedicated to them, and an occasional altar
(five benefactions noted), while for Crispin-Crispian there
are no churches dedicated (perhaps because they are late-
comers), but several cases of altars, images, and lights.

Now it is particularly interesting in this connection to Twins at
take the case of the harbour of Sandwich, which decayed
through the encroachment of the Goodwin Sands, and was
the nearest place of importance to that great danger of
Channel navigation.

In Sandwich there was a Carmelite Friary, dedicated to
Our Lady of Mt Car m el, and in the church was an altar of
S, Crispin and S. Crispian : in the same Church was an altar
of S. Cosmas and S. Damian.

So here were the twins, duplicated, and working double
tides. There seems good reason for referring this activity to
the neighbouring Syrtis^

The English Channel, then, is under the care of the
Heavenly Twins, the Goodwin Sands being in this respect
parallel to the Great African Syrtis, and to the marine
difficulties at Jaffa or at the entrance to the Bosporus.

^ For these saints, see Cult, pp. 73, 96.

2 Test. Cant. p. 293.

'To the light of S. Cosmas and S. Damian in the Church of the
Carmelite Friars, 4 lbs. of wax. W. Harrison of S. Peter's, 1489.

To the light of S. Cosmas and S. Damian in the Church of the
Carmelite Friars, a lb. of wax. To the Friars 20d. to celebrate for my soul.
Wm Tanner of the Parish of S. Peter, 1493.

Light of S. Crispin and S. Crispianus in the Church of the Friars
Carmelite, 6 lbs. of wax. Wm Mountford Cordiner of S. Peter's Parish,
1479.'

204 WHY DID THE TWINS GO TO SEA ? [CH. XIX

Enough has been said to show that the Twins are the
constant protectors of travellers by land or water, by river or
sea. They went to sea, because they had been in the habit
of navigating the rivers that flow into the sea. The next
step will be to enquire why they appear in the navigation of
rivers.

CHAPTER XX

THE TWINS AND THE ORIGIN OF NAVIGATION

In the foregoing chapter it was shown that the Heavenly The Twins
Twins had accompanied sailors into all places of difficulty nav\ga- °
and danger in which they could be found, and, in their tion.
general character of Saviour-gods, had undertaken to light
the entrance to harbours, to direct the navigation of dangerous
channels, to divert the lightning, and to still the storm.
They did this as an evolved art, which was found in its
simpler form in shallow waters and in running streams.
And if we are to trace the cult to its origin, we have to
leave the deep and coast along the shore, to leave the shore
and ascend the rivers. To take a single instance, it was
stated that Romulus and Remus had come down the Tiber,
and had become protectors of sailors in the Mediterranean.
A few words in explanation of this unexpected phenomenon
may be in order.

It was pointed out in the previous chapter that one of
the patron saints of sailors in the Mediterranean was
Erasmus. Another is S. Elmo, well known in the Mediter- S. Elmo's
ranean, and well known to tradition, because S. Elmo's fire, ^^'
which sometimes appears on the masts and yards of ships
during storms, is the exact continuation of what the Romans
recognised as the fire of the Heavenly Twins or of Helen
their sister. It was considered in ancient times a good omen
if the light was double, as indicating the presence of the
Dioscuri, while a single discharge was ominous and was
credited to their sister. So that, whatever the origin of his
name, S. Elmo became the patron saint of sailors in the west
of the Mediterranean, in a true Dioscuric succession, and

206 TWINS AND THE ORIGIN OF NAVIGATION [CH.

Elmo or
Erasmo ?

Komulus
and
Eemus
on the
Riviera.

disputed the spiritual empire of the sea with Nicholas of
Myra, and some lesser worthies.

Who, then, is S. Elmo ? Is he the same as S. Erasmus ?
Or is he a masculine substitute for Helena ? The difficulty
arises that the name of the new patron saint occurs in
a variety of forms ; we find him called S. Heremo, S. Hermen,
S. Helm, S. Telmo, S. Anselmo, and S. Erasmus. It is not
likely that all these names are substitutes for Helena. Some
of them can be explained away : for instance, Telmo arises
out of Sant-Elmo, by a common error of division. Anselmo
is a corruption of San Elmo. But there are difficulties in
connection with the forms Eremo, Elmo, and Erasmo.

Dr Karl Jaisle, of Tubingen, who has written a very able
dissertation on the relation of the Dioscuri to navigations
examines the evidence of mediaeval writers, and following
the lead of the Bollandists, decides that the original was
Erasmus, and so puts the electric fire under the care of
a famous bishop of the time of Diocletian, who belonged to
the neighbourhood of Antioch, but travelled, living or dead,
in Italy. He is, however, frank enough to confess, that
neither in modern Greek nor in late Latin would the s of
Erasmus naturally fall away before m ; and the instances
by which he tries to justify the change are not convincing.
I propose to show that he is on a wrong track, and that he
should have begun much higher up. As I stated previously,
there is reason to believe that Romulus and Remus did get
to sea and contend with Castor and Pollux for naval pre-
dominance. True that Castor and Pollux were at Ostia as
well as at Rome, and might seem to have the control of the
Tiber ; but then we have S. Remo in the Riviera, Now it
has been pointed out to me by Mr Karl Walter, of Bordighera,
who is engaged in the study of the topography and an-
tiquities of S. Remo, that close in the neighbourhood of the
city is the hermitage of S. Romolo, situated where it can be
a landmark to sailors making for the place, and at a height
above the town of more than 2500 feet^

^ Die Dioskuren als Better zur See hei Griechen und Rlmern und ihr
Fortlehen in christlichen Legenden.

* See Baedeker, Guide-book to Northern Italy : ' Country houses and

XX] TWINS AND THE ORIGIN OF NAVIGATION 207

So here we have Romulus and Remus together ^ More
than this, the ancient name of S, Remo, or of one of its
suburbs, was Matuta ; so here is the mysterious Mater
Matuta^ from Rome giving her name to a colony on the
Riviera ^

The explanation which the clergy give of the curious S. Eremo
canonisation of one of the Roman Twins is that S. Remo is Remo"
a mistake for S. Eremo (the holy hermit), and that Romulus
has nothing to do with him. But this is clearly an evasion,
for on their own showing, it is Romulus that occupies the
hermitage ; the suggestion, however, of S. Eremo indicates
to us where we are to look for the origin of S. Ermo and
S. Elmo. If we go to Portugal, we find up the Tagus
beyond Lisbon, the same saint appearing as Santarem^

All these forms, then, come from an original Remus, and
Erasmus is one more deliberate modification of the same.

It is the failure to recognise that the Roman Twins went
to sea that made the difficulty. Moreover, we see now why
S. Elmo belongs so distinctly to the western half of the
Mediterranean. If he had really been, in the first instance,
S. Erasmus, he would, by his Antioch ancestry, have disputed
with S. Nicholas and others the control of the Levant ; but
he does not appear to do so. This does not mean that
Erasmus himself was a fiction ; we have not discussed that
question. Perhaps it may suffice to say in passing that, as
his body is preserved in eleven different places, we have
what may be called a cumulative argument for his real
existence.

churches peep from ancient olive groves in evei'y direction, tlie highest being
at S. Romolo, to which the few visitors who remain throughout the Summer
resort, in order to escape from the heat. '

1 The Two are commemorated as Sancti Romuli on Oct. 11.

2 Cf. Arnobius, 3, 23, "per maria (Mater Matuta) tutissima praestat corn-
mean tibus navigationem " : which implies that Mater Matuta had functions
to exercise beyond the Tiber.

^ I cannot find S. Remo in ancient itineraries. Vintimiglia, its next-door
neighbour, is Alhium Intemelium, and Monaco, a little further west, is
Partus Herculu Mimoeci.

* Which the Bollandists wish to make a corruption of S. Irene. It is
simply a slight modification of Santo Remo.

208 TWINS AND THE ORIGIN OF NAVIGATION [CH.

Twins as
River-
Saints.

Twins as
children
of the
Sky, the
Thunder,
the Oak.

We are indebted to the conservatism of sailors who keep
up ancient customs long after they have disappeared else-
where, that we are able to find so many traces of the
Heavenly Twins along the coasts of the Mediterranean and
the English Channel.

We are now going to leave the open sea, and with the
Twins still on board, ascend the rivers where the Twins have
been shown to be at home.

One possible explanation of the interest of the Twins in
sailors disappears when we take this step. It was natural to
suppose that it was the power of the Twins, as children of
the Sky-god, to control the weather, that made them, in the
first instance, to be appealed to by those who sail on the
stormy seas. In river-navigation the weather counts for
very little, and so this explanation is not the real one : it
belongs to a later stage of the evolution of the cult. Cosmas
and Damian, on the Euphrates, are not weather-saints, they
are river-saints : and the tutelary spirits of the sea must find
their origin and their function, either in the dangers of
elementary navigation, or in the invention of the art, or in
both : the weather may be ruled out as an explanation.

Suppose we leave the river for a little while, and think of
the Twins as being a part of the religious belief of primitive
man. In Europe and in Western Asia, the Twins are the
children of the Sky-god, who is also the Thunder-god. More-
over, as Mr A. B. Cook has so convincingly shown in a series
of papers in Folk-Lore'^, the Sky-god of our ancestors is also
the Oak-god. The simplest case of Dioscuric worship is the
cult of the Thunder-god and his assessors, residing in a sacred
tree or grove. The suggestions of the connection of the
Dioscuri with a sacred tree, or a sacred pillar (the equivalent
of a tree), are abundant. Nor is it merely in Greek and
Roman antiquity that this sacred tree of the Thunder-god
and his twin children occurs : we should find it in the
Hebrew and Christian Scriptures ; in the latter through the
term ' Sons of Thunder,' in the former, in actual appearance
of the Thunder-god and his two assessors, in connection with
' Folk-Lore for 1904.

XX] TWINS AND THE ORIGIN OF NAVIGATION 209

the sacred oak at Mamre. The antiquity of such ideas need
not be further emphasized. A more difficult question, how-
ever, arises as to what precedes the Thunder-god, as we
know him anthropomorphically in Greek, Roman or He-
brew mythology. Is there anything to add to the suggested
identities,

Sky-god = Thunder-god = Oak-god,
before we come to Zeus with the thunder-bolt, or double axe,
or to Thor with his hammer ?

The first suggestion that comes to us in this direction is Wood-
from a passage in Aristophanes ^ where we are told that there ij^j^ ^dT
was a time when Zeus was not, but Woodpecker (BpvoKo-
\dirTq<i, the Oak-tapper) was king.

Now this is a surprising suggestion ; one would have
expected, if a bird- divinity were to ante-date Zeus, that it
would be the eagle and not the woodpecker. For the eagle
is the right thunder-bird, and has the bolts in his claws like
Zeus himself.

But if Woodpecker is the original king, he must be the
original thunder-bird which does not at first sight seem
likely.

Moreover, the problem of bird-cults generally will be
raised, if we have to allow for a woodpecker displaced by
an eagle, that is for two stages of the cult of Thunder in
bird-form, before we come to Zeus and the human form.

The problem of bird-cults was raised by Miss Jane
Harrison at the Oxford Congress of Religions in 1908, in
connection with the splendid sarcophagus discovered by the
Italian excavators at Hagia Triada in Crete. On this sarco- Thunder-
phagus was represented a worship both of sacred birds, and ancjJnt
of sacred pillars ; we have, in fact, the pillars, surmounted by Crete.
a pair of double axes, on which was perched a bird of black
colour, ' possibly a pigeon, or, as Dr Evans suggests, a wood-
pecker.' And Miss Harrison pointed out that ' the pillar, as
Dr Evans has clearly shown, and as is evident from the Hagia
Triada sarcophagus, stands for a sacred tree.' At this point,
however. Miss Harrison went astray ; she imagined that the

^ Aristophanes, Aves, 480.
H. B. 14

210 TWINS AND THE ORIGIN OF NAVIGATION [CH.

bird and the tree represented the marriage of Heaven and
Earth ; for 'if the tree is of the Earth, the bird surely is of the
Heaven.' In the bird brooding upon the pillar, she says, ' we
have, I think, the primal form of the marriage of Ouranos and
Gaia.' Miss Harrison had forgotten those double axes, which
represented to the ancient mind the actual thunderbolts of
Zeus, identified with stone celts, such as were used for primi-
tive axes and hammers. The double axes betray the thunder,
and tell us that the tree is a thunder-tree, and the bird is
a thunder-bird. But how came the woodpecker, if the Cretan
y bird was a woodpecker, to be made into a thunder-bird or

a sky-bird, and matched with a thunder-oak or a sky-god ?
Let us return for a moment to the statement that the wood-
pecker preceded Zeus as an object of worship.
Zeus was In this connection we have the statement of Suidas that,
Wood- oil ^^^ tomb of Minos-Zeus in Crete, there was an inscription
pecker. that ' Here lies dead Picus, who is also Zeus\' Picus(n»7/co9)-
answers to the woodpecker of Aristophanes, and so we are
again brought to the conclusion that the primitive Cretans,
of whatever race they ultimately were, worshipped a wood-
pecker, and, as we have suggested above, the woodpecker as
a thunder-bird.

In order to understand how this belief arose, turn back to
our third and fourth chapters, on the Thunder-bird, or the
Red Robes of the Dioscuri, and to the proofs there given that
it was the red-head of the male woodpecker that caused it
to be recognised as the incarnation of the thunder-.

We have now enlarged our series of identities between
Sky-god, Thunder-god, and Oak-god, to include the wood-
pecker as Thunder-bird. We might also add that it is an
axe-bird, or wekeKav, the axe being the thunder-axe as seen
on the Hagia Triada sarcophagus, and elsewhere. The pelican
has wrongly inherited this name: it belonged originally to
the woodpecker. It was the woodpeckers (TreXe/coi/e?) who

• - ^ Suidas, s.v, H^koj- ivOASe Keirai dou>wv [/Saa/Xetos] II^koj 6 /cat Zei/y.

3 In tije Hagia Triada sarcophagus, the red-head is wanting. I conjecture
that it was originally painted with minium, which gives no permanent
colour.

XX] TWINS AND THE ORIGIN OF NAVIGATION 211

acted as the clever carpenters who hewed out the gates in the
City of Cloud-cuckoo-borough in the birds of Aristophanes :
the name Axe-bird may represent to us the woodpecker
which uses its bill in making holes in trees, or it may be
a collocation of the Thunder-bird with the Thunder-axe. All
of these conceptions, the Sky-god, the Thunder-god, the
Lightning-god, the Thunder-oak, the Thunder-bird, the
Thunder-axe, precede the anthropomorphic conception which
the Greeks call Zeus, and the Latins Jupiter.

But what has this bird and thunder-cult to do with the
Twins ?

Dr Evans, in describing the Cretan sarcophagus to which Worship
we have been alluding, says : 'Amongst the... fetish objects thunder
of the cult the principal, in addition to sacred trees and ^^ ^^^^
pillars, was the double axe. An actual scene of worship of in Crete.
a pair of double axes... is represented to us in the wonderful
painted sarcophagus discovered by the Italian Mission at
Hagia Triada. There are seen two double axes — significant
of a dual cult — between which a priestess pours a libation. . .
the result of the offerings and incantations is visible in the
birds — perhaps the sacred black woodpeckers of the Cretan
Zeus, settled on the apex of the double axes, and indicating
the descent into these... objects of the spirits of the
divinities.'

Observe the words ' a dual cult ' as used of the thunder-
axes and thunder-birds, and see how near we are to the
Heavenly Twins. The fact is the Twins, who are boys of
Zeus, when Zeus is in her man form, are naturally a pair of
woodpeckers or other birds when Zeus is in the form of the
thunder-bird.

The connection between the Twins and the woodpecker Wood-
comes out clearly enough in the old Roman mythology, early^^ ^^
First of all, we have the legend that Romulus and Remus Koman
were suckled by a she- wolf, and then the not so familiar Italian
legend that the wolf was seconded in its maternal care by °" ^^'
a woodpecker. So Plutarch tells us in his account of the
birth and fortunes of Romulus, to wit, that the woodpecker
used to open the mouths of the twins and feed them from its

14—2

212 TWINS AND THE ORIGIN OF NAVIGATION [cH.

own beak^ To which it should be added that Ovid makes
Rhea Sylvia dream of the woodpecker along with the wolf ^
We may compare the idea of the women amongst the
American Indians, that a woman who dreams of the grisly
bear will have twins, who are in some way, perhaps
totemistically, connected with that quadruped.

That the woodpecker played an important part in early
Roman religion may be seen from its survival in cults
related to that .of the Heavenly Twins : for instance, there
is a pair of Roman birth-helpers, named Picumnus and
Piluranus, whose names suggest the twin-relation, and whose
occupation is one of the best known twin-functions. Picumnus
is evidently derived from Picus the woodpecker, and his
companion is supposed to derive his name from a gi'eat
pestle {pihim) which he carries. I am inclined to believe
that the pilum is not really a pestle (or something euphemis-
tically so described) but a thunder-bolt, or thunder- weapon =*.
If that could be made out, we should have both the thunder-
bird and the thunder-weapon represented, twin-fashion, at
a Roman births

The same cult of the woodpecker is involved in the name
of the town Picenum, whose inhabitants worshipped a wood-
pecker on a pillar (the bird on the sacred tree) and related
a myth that their ancestors had been guided to the site of
the town by a woodpecker, the bird that was sacred to Mars'.
The connection of Mars with the Twins, in the Roman legend,
will at once occur to the mind. The natural explanation is
that Picenum was a twin-town, like Rome itself, a point
to which we must return later. We have also the story of
the metamorphosis of king Picus by Circe, to which reference

' Plutarch, De Fort. Roni. viii. 320 d, sKaripov ardfta rj XV^V 8ioiyu»f
iverldei \l/d}nia/xa rrji iavrov rpoipiji airofiepl^uv.

2 Ovid, Fasti, in. 37.

^ It is perhaps the Donnerkeil which appears as Dunnerpil in Mecklen-
burg, and as Dunnerpiler in Eiigen: see Blinkenberg, The Thunder -Weapon,
p. 95.

* Among the Badegas of South India, the stone-axes are regarded as a
cure for barrenness. Zeitschrift fiir Ethnologie, vm. (199) quoted in Blinken-
berg, p. 116.

» Strabo, v. p. 240.

XX] TWINS AND THE ORIGIN OF NAVIGATION 213

has already been made : the origin of the saga lies in the
time when ' woodpecker was king.'

So much having been said by way of preliminary with
reference to the Sky-god and the woodpecker, let us now
return to the problem of navigation, and work our way up-
stream to the origin of the tradition which makes the Twins
the patrons of the navigation of rivers.

The first thing to be observed is the character of the Origin of
navigation itself. It has been pointed out by Dr Tylor that JJo^!^*
our words ' ship,' ' skiff,' are connected with the Latin scapha
and the Greek a-Kd<f)o^, and imply, in the first instance,
a dug-out canoe (from aKaTrrm to dig). We observe too,
says Mr Walter Johnson, in his book on Folk-Memory'^, ' how
closely the rude punts of our inland waters resemble the
channelled trunk of oak, or other forest tree, used

"When first on streams the hollowed alder swam."

Vergil {Georgics, i. 136).'

If, then, the interest of the Dioscuri in navigation belongs to The
the earliest period of human culture, then it must have been tj-ee.^^
the dug-out canoe in which they were interested, such as we
find in southern seas, or, at all events, the hollow oak, which
has been made into a boat, or the hollowed alder of Vergil.

But how shall we convict them of any such interest either
in primitive naval architecture, or in primitive navigation ?

That they were associated in early legend with the first
great marine ventures of the Greeks, appears from the
Argonaut legends, in which they play so prominent a part. The Argo
both on sea and land. But if Castor and Pollux were among g^cred^
the Argonauts, then we are reminded that the Argo itself Oak.
was made in part at least from the sacred oaks at Dodona,
and so here also the legend throws us back on the primitive
cult of the Oak, with which we know the Dioscuri to have
been connected. May we carry the maritime interests of the
Dioscuri back to the earlier ships that never ventured into
the open sea, or dared the voyage to far away Colchis with

1 I.e. p. 113, with reference to Tylor, Anthropology, p. 253 ; J. R.
Larkey in Ightham, the story of a Kentish Village, by F. J. Bennett (1907) ;
Pitt-Rivers, Evolution of Culture, p. 186.

214 TWINS AND THE ORIGIN OF NAVIGATION [CH.

Jason ? Did the Dioscuri actually invent the ship, as they
are said to have invented the plough and the yoke, and the
chariot ? If they did, it was woodpecker craft that they
practised, and with which they were credited. So we ask
the question whether, among the less cultured races of man-
kind, there is any evidence of the belief that the art of
ship-building, such as is involved in the making of a dug-out
canoe, was learned from the woodpecker ?
^e In order to settle this point we go to the northern islands

pecker of Japan, where the Ainu live, a people who came across
buiWer ^^^^ ^^^ ^^^^ ^^^ mainland of Kamschatka, or the island of
among the Saghalien. We have already alluded to this people and their
• traditions, and to the labours amongst them by Mr Batchelor,
a heroic missionary, in what might seem at first a hopelessly
unfruitful field. Let us see what Mr Batchelor says of the
place of the woodpecker in the Ainu traditions :

' The woodpecker appears to be in a peculiar way the
boat-maker's bird. The name Chipta-Chiri, by which he
is known, means " the bird which digs out boats," and he
came by this designation because he is always to be found
pecking at the branches and trunks of trees with his bill in
the same way as the Ainu hack at them with their tools when
making their dug-outs. He is thought a good deal of by
some people, and his skin and head are kept for worship.
This fetich is supposed to make the possessor thereof rich as
well as clever in shaping out boats. Some Ainu say that he was
originally sent by God to teach them how to make boats\'

Then follows the Legend of the Woodpecker. 'The
Woodpecker was made by God upon this earth; when the
divine Aiona came down to the world of men, he caused
the woodpecker to come and help him hollow out a boat.
The bird did so well at this work that when he had finished
Aiona killed him and made him a great feast. The woodpecker
is a truly clever bird and a fine gentleman. And so it happens
that, if a person should kill one of this kind of bird, he must
make him a feast, and send his spirit ofi" well and happy. If
this be done, the worshipper will become rich, as well as very

» The Ainu and their folk-lore, 1901, p. 451.

XX] TWINS AND THE ORIGIN OF NAVIGATION 215

skilful in making boats. The woodpecker ought, therefore,
to be treated with reverence.'

Here, then, we have evidence as to the origin of naviga-
tion as believed in by an outlying and scarcely surviving
tribe, in a very early stage of culture. They represent to us
the prehistoric ancestors of the Greeks and Romans ; we can
see the woodpecker in process of canonisation on account of
the services which he is supposed to have rendered to man,
as we see him actually canonised in Crete. He is the
primitive boat-builder, or rather, the primitive instructor in
boat-building. His virtues and talents are commemorated
among a people who obtain their living, for the most part,
from the sea and the rivers. What makes the woodpecker
sacred in northern Japan, made him sacred also on the banks
of the Tiber ; and there his connection with the sacred Twins
led to the patronage by the latter of the new arts of rowing
and sailing, and eventually to many other services rendered
by and honours accorded to the Dioscuri.

The woodpecker, then, and the hollow oak have an
important place in early religion ; each represents on one
side, the thunder, and on the other the primitive craft of
navigation. When we read that Romulus and Remus were Romulus
put on the river in an alveus, the alveus is not a highly Remus in
finished product, but just the sort of hollowed trunk that we ^ t^^*
commonly see in domestic use amongst primitive peoples.
On the Tiber the first navigation was described as ' two boys -V ;

in a tub ! '

We may compare the description given by Wood^ of the
canoes of the Maories in New Zealand. ' The simplest form'
of the New Zealander's canoe is little more than the trunk of
a tree hollowed into a sort of trough. Being incapable of
withstanding rough weather, this canoe is only used upon
rivers'

^ Natural History of Man, ^. 170.

CHAPTER XXI

THE TWINS IN PHOENICIAN TRADITION

As we have now proved that there was a connection in
the mind of the primitive man between the elementary boat
and the twin thunder-boys (woodpeckers), it is proper to ask
whether this result is borne out by the examination of those
Mediterranean peoples who were eminent in the art of naviga-
tion, the Phoenicians and the Greeks. In order to test this
point, we must examine those traditions of Phoenician history
which have come down to us through the translations of
Greek historians, and we must also investigate the famous
Greek myth of the voyage of Jason to Colchis. In the
present chapter we confine ourselves to the former of the
two lines of enquiry.
Phoe- What do we know of the Phoenicians as to their early

history, and at what point do these great navigators of the
past affirm that they became a seafaring people ? In order
to answer these questions we turn to the fragments of
Sanchoniathon preserved in the Praeparatio Evangelica of
Eusebius. For our purpose, the matter will be found in
a convenient form with a translation in Cory's Ancient Frag-
ments of the Phoenician, Chaldean, and other writers^. We
transcribe the important passages : p. 6, ' Hypsouranios in-
habited Tyre ; and he invented huts constructed of reeds and
rushes, and the papyrus. And he fell into enmity with his
brother Usous, who was the inventor of clothing for the body
which he made of the skins of the wild beasts that he could

1 pp. 3-18.

nician

CH. XXl] THE TWINS IN PHOENICIAN TRADITION 217

catch. And when there were violent storms of rain and
wind, the trees about Tyre being rubbed against each other,
took fire, and all the forest in the neighbourhood was con-
sumed. And Usous having taken a tree, and broken otf its Uso the
boughs, was the first who dared to venture on the sea. And J^^ ^[^
he consecrated two pillars to Fire and Wind, and worshipped brother,
them, and poured out upon them the blood of the wild
beasts he took in hunting : and when these men were dead,
those that remained consecrated to them rods, and wor-
shipped the pillars, and held anniversary feasts in honour of
them.'

Here we make a halt ; we have seen something like this
before : two quarrelsome brothers, with no special reason
assigned for their quarrel, and one of them is a hunter. We
are familiar with the theme of the twins who quarrel ; the
Scripture parallel is Esau and Jacob, but there are parallels
outside the Scriptures; the hunting twin is again Esau, or
if we prefer it, Zethos, or, if we take a feminine parallel,
Artemis. So we need not hesitate to recognise a pair of
twins in Hypsouranios and Usous. The name of the first
twin is a translation of one of the divine names, the name of
the other has had a Graecised termination added to it : its
Phoenician form must be Uso {Ovaco). Is that Esau ?
I should not like to affirm it : the names are not unlike, but
the vocalisation is different in the two cases.

Uso, then, whoever he was, took advantage of a great
thunderstorm, which had caused a forest fire in the neigh-
bourhood of Tyre, and from one of the fallen trees he made
himself a boat, perhaps a dug-out, and ventured in it on
the sea.

Then he instituted a form of worship : he set up pillars
to Fire and Wind. It is almost exactly the representation
which survives in China, where in painting and carvings
which go back to the stone work of the seventh century, we
have the Thunder-god accompanied by the Wind-god, who
sometimes actually stands by his side\ The matter is
therefore Dioscuric, and the Twins are now the Heavenly
^ I owe the information to Mr Freer of Detroit.

218 THE TWINS IN PHOENICIAN TRADITION [CH.

Twins, who are definitely stated to have been worshipped
after death.

Now let us return to Sanchoniathon^ ' And in times long

subsequent to these, were born of the race of Hypsouranios,

Agrieus Agrieus and Halieus, the inventors of the arts of hunting

Halieus. and fishing, from whom huntsmen and fishermen derive their

names.'

Here we strike a new line of tradition, which has no real
connection with the preceding, in spite of the allusion to
Hypsouranios (?Bel or Bel-Shamin). The art of hunting is
discovered over again, at a time long subsequent to what we
previously were studying, and with hunting comes fishing.
The names of these two brothers are twin-like in Greek, and
it seems likely that the translator is trying to render the
original gemineity of the names. We see this in the following
way. To the Semitic mind it is common to regard hunting
and fishing as the same craft, and to express them by the
same word. Thus in Syriac, from the original stem sod, we
form sayyodo, which may mean either hunter or fisher.

The equivalence comes out prettily in the fifth Sura of
the Koran : ' it is lawful for you to fish (sayodu) in the sea and
to eat what ye shall catch, as a provision for you, and for those
who travel ; but it is unlawful for you to hunt (sayodu) by land,
while ye are performing the rites of pilgrimage.' Here Mo-
hammed uses the same word exactly for hunting and fishing^

If, then, we have to find out which of the brothers of

1 I.e. p. 7.

2 In Hebrew, however, this does not hold ; the Hebrew has distinct words
for fishing and hunting : e.g. in Jer. xvi. 16, ' I will send many fishers and
fish them.... I will send many hunters and hunt them' ; here the two crafts
are clearly distinguished : the fisher is dayyag, the hunter is sayyad. And
it is interesting to note that when the Syriac translator comes to this
passage, he uses the same word in both cases, showing that there was for
him no difference between the two crafts. There is an alternative term
g(^h in Syriac ; but this may mean either hunted or fished. Since gapha is
a net, it is possible that hunting and fishing were both carried on by a net
in the first instance.

Eetuming to the Hebrew usage, if this should be followed by the Phoeni-
cian, we should have two forms like Sidon and Dagon for the fishing and
hunting deities ; the objection would apparently be in the fact that Dagon is
a com-deity. So I think the statement in the text is the correct one.

XX l] THE TWINS IN PHOENICIAN TRADITION 219

Tyre is Agrieus and which is Halieus, it is reasonable to
suppose that there is some modification in the vocalisation of
the root letters. We are obliged to guess what the original
Phoenician forms were, but it seems likely that one of the
brethren was named Sid, for we have Phoenician compound
names like Sid-jathan, Sid-melqart, Sid-thanit, Baal-sid,
Han-sid, etc.

Perhaps the other name may have been sayid or sayed :
for we have an Aramaic analog in Beth-saida, which suggests
the sanctuary of some deity, presiding over fishing. What-
ever may have been the forms of the differentiated names that
underlie Halieus and Agrieus, we may be sure that the
brothers, with such closely related names, were Dioscures.

To return to Sanchoniathon : ' Of these were begotten
two brothers who discovered iron and the forging thereof.
One of these, called Chrysor, who was the same with He- Chrysor
phaestos, exercised himself in words, and charms and divina- brothers
tions; and he invented the hook, and the bait, and the
fishing-line, and boats of a light construction {a-xehiav = raft),
and he was the first of all men who sailed. Wherefore he
was worshipped after his death as a god, under the name of
Diamichius^ And it is said that his brothers invented the invent
art of building walls with bricks.' ^^-{l ^^^

Here we have again two brothers, who at the close of the walls.
paragraph are at least three. The whole of the passage is
full of DiosQuric touches : the primitive smith is there, who
appears in the Bible as Cain and Tubal ; the art of naviga-
tion is moved on a stage ; the brothers are builders of walls :
we remember Romulus and Remus, Zethos and Amphion,
and the Babylonian representation of the Twins by an
unfinished brick wall.

The art of brick-making, which may be accepted as a
Dioscuric function, is carried a stage further by ' two youths,
one of whom was called Technites and the other Geinus
Autochthon. These discovered the method of mingling
stubble with the loam of bricks, and of baking them in the
sun ; they were also the inventors of tiling.'
' Perhaps Zeus Meilichios.

220 THE TWINS IN PHOENICIAN TRADITION [CH. XXI

Then we are told of Misor and Sydyk, that ia, Well-freed

and Just...* from Misor descended Taaut who invented the

The writing of the first letters :... but from Sydyk descended

ship- ^^^ Dioscuri or Cabiri or Corybantes or Samothraces ; these

builders, (he says) first built a ship complete (irXolov elpov).'

So at last we come to a definite statement that the
invention of the ship was due to the Dioscuri. What was
the original term for them in Phoenician was not clear,
perhaps it was Kabirim, which the Greek translator has
furnished with all possible equivalents.

Then follows the account of the marriage of Gaia and
Ouranos, and the Phoenician counterpart of the story of
Kronos, after which we are told that 'at this time the
descendants of the Dioscuri, having built some light and
other more complete ships (o-^eSm? /cat TrXota crvvdevra),
put to sea ; and being cast away over against Mount Cassius,
there consecrated a temple.' So we are told, about as plainly
as a legend can tell us, that there was a Dioscureion on
Mount Cassius.

Last of all (p. 16) we learn that the ' Kabiri were the
seven sons of Sydyk, and that their eighth brother was
Asklepios.' That the Kabiri were not so many in ancient
times is known from other sources, for they are often inter-
changed with the Dioscuri : for Asklepios we have also links
with the Heavenly Twins\

When we review the various statements made by San-
choniathon, with regard to the art of naval architecture, we
can say positively that every one of his statements is Dios-
curic in character, either directly or by allusion to other arts
practised by the ship-builders which are assigned elsewhere
to the Twins.

The Phoenician ship-builders were originally Dioscures.

^ It is unfortunate that we have not the Phoenician forms, nor always a
transliteration : Kabiri is near enough to be counted exact, and Sydyk can be
restored with sufficient approximation, but we would like to know what stood
for Asklepios. Was it something like the Greek form, and did Asklepios
come from Phoenicia, like Palaimon of Corinth (Baal- Yam), etc.?

CHAPTEK XXII

THE VOYAGE TO COLCHIS OF JASON AND
HIS COMPANIONS

Now we come to the Greek legends of ship-building and
of navigation : if we could assume that the Greeks learnt the
art of navigation from the same source as they learnt the
alphabet, we might infer the Dioscuric origin of their ship-
building from what has preceded: but this is just what a
nautical people like the Greeks would be very slow to admit,
even if it were pointed out that Tyre and Sidon were a
thousand years older than Athens. So we must discuss the
matter de novo, and see if we can find a meaning in the story
of Jason and the first ship Argo, of which he was the captain.

The story of the voyage to Colchis is the most popular jason
of all the Greek myths; it gave rise to a literature of its own, ^"'^ ^^^
which we comprehensively denominate Argonautica, and from nauts.
the prevalence of games in honour of Jason (Jasoneia^) and
associated religious rites, we may conjecture that the story
of Jason and his argonauts supplied many a dramatic enter-
tainment, quite apart from the magnificent treatment given
to the subject by Euripides. The story was one that invited
popular drama ; there was the landing at Lemnos, where the
women had organised a republic of their own, to the exclusion
of their own husbands and kin, whom they appear to have

^ It is not quite clear that games are always involved : the Jasoneion is
something like Dioscureion, a place where Jason was honoured. The
epigram on the returned Argo certainly says that Jason instituted games :

'Apytb TO <TKd(pos elfil. Gey 5' dv^drjKev 'l^auv
'ladfjiia Kal "Ntfiiois <rT€\j/dfiei'ov irirvaiv.

Orph. Frag. 80 (ed. Abel).

222 THE VOYAGE TO COLCHIS OF JASON [CH.

killed; the fight between Pollux and the King of the Bebryces,
which is described vividly enough by Apollonius Rhodius,
and still more so by Theocritus ; and then the adventures in
Colchis, the taming of the fiery bulls, the capture of the
golden fleece from the dragon who guarded it, and the sub-
sequent adventures of Medea, her rejuvenescence of the aged
father (some say, of Jason also, as though Jason were an
elderly man), and their subsequent elopement to Corinth; —
all of these things are capable of dramatic treatment, and
some of the greatest Greek poets have been busied with them.
In modern times the story of Jason has been studied
chiefly with a view to the elucidation of the mythology that
is involved in the story: it was one of the most successful
hunting grounds of the scholars in search of Solar Myths;
here at all events, there does seem to be a naturalistic
explanation of the popular Greek story: for the golden fleece,
which had to be rescued from the dragon, was a not inapt
figure of the Sun which had been swallowed up by the
Demon of the Dark, and must be recovered from the far
eastern land beyond the Black Sea. Thus Jason becomes
a solar hero, and the rescuer of the imprisoned luminary,
and Medea is his attendant maiden of the Dawn. However
much the mythological school to which we refer may be
justly discredited, there is nothing impossible in the ex-
planation of the Argonaut saga by their methods. There
is, however, another method of approaching the subject
which will yield us results which are much more certain,
and may be far-reaching in the mythological problem itself
Suppose we leave Colchis, and the Golden Fleece, and Medea
on one side for the present, and begin at the other end, with
the building, launching, and navigation of the good ship Argo.
She is popularly believed to have been the first Greek ship
that was ever launched. Argo, her builder, had Athena
standing by him to direct his skill ; the goddess has furnished
him with some talismanic boards of Dodona oak, to incorporate
with his Thessalian pine. She will watch over the launching
of the ship, and will appear for the help of the voyagers in
difficult situations.

XXIl] AND HIS COMPANIONS 223

How was the ship manned? Here we have to work
through a variety of traditions, contained in the Argonautic
literature : according to the Pseudo-Orphic tradition, she was
a ship of fifty oars. Pindar, however, has only a crew of ten The crew
heroes, along with Mopsus their seer. Other estimates run ^.tso^
even higher than fifty. Apollonius Rhodius, who is, almost
certainly, the source of the Pseudo-Orpheus, counts fifty-five.
It' must be obvious that the ship has been enlarged since it
was built ! How could such a ship be the first ship launched,
or the voyage to Colchis her trial trip ? If there is anything
primitive about the Argonaut tradition, we must reduce the
size of the ship and the length of her voyage. We must
work out successive strata of the mariner's skill and daring,
as we were able to do in the Phoenician legends, and see :

what lies at the bottom of the imposing mass of traditions.

Suppose we take the story as we find it in Apollonius
Rhodius. Here we have a long galley propelled by oars, the
rowers being no doubt placed two by two on each thwart.
Jason is the captain, Tiphys the steersman, Mopsus (shall
we say?) the chaplain.

As the rowers are arranged in pairs, it is not surprising Brothers
that the catalogue of the able seamen should also fall into ^^^ °^j^g
pairs, in an extraordinary degree. In fact, the greater part
of the crew are pairs of brothers, and of the brothers, most
are twins. Sometimes this is positively stated, and some-
times it can be inferred. In such cases it is natural that
they should sit side by side. The only difficulty will arise ■ .
where the one brother is very strong, and the other very
weak. For instance, Herakles is on board, and unless we
are much mistaken, Iphikles is there too. Now, Iphikles,
if he were on board, would be no match for Herakles. Herakles,
Apollonius tells us, in fact, that they had to put the
strongest man in the ship against Herakles, who rows so
hard that he actually breaks his oar, and has to go ashore
in search of another.

Then, as is well known, Castor and Pollux are on board. Castor
Pollux being the boxing champion of the company, who will poiiux.
presently have his hands full in a match with Amykos, the

224

THE VOYAGE TO COLCHIS OF JASON

[CH.

Idas and
Lyneeus.

The

meaning
of Am-
pbion.

Deucalion,

Asterios.
Iphikles?

king of the Bebryces. Not only are the Heavenly Twins
on board in their conventional form,

'the great Twin-Brethren
To whom the Dorians pray,'

but their deadly enemies, the Messenian twins, Idas and
the far-seeing Lyneeus, are there. In ordinary mythology,
Idas and Lyneeus fight with Castor and Pollux over certain
maidens whom they have appropriated, and they kill Castor,
the mortal-bom twin, when he is hiding in a hollow oak.
We understand about the oak-tree, what we do not understand
is how the two pairs of twins are so amicably settled in the
same oak-built ship.

The next thing we notice is that there are a number
of other twins on board. The name Amphion betrays them,
and the occurrence of names compounded with Amphi. For
Amphion is only a shorter form of Amphigenes, and is not
in the first instance a name at all. It simply means ' twin^
born.' Thus it does not necessarily connote the Theban
brother of Zethus; it may be anybody's twin-brother.

Keeping this simple point before our minds, we under-
stand that if Deucalion, the son of Minos, is on board, and
Amphion his brother, they are twin-brethren; and the same
will be true of Asterios the son of Hyperasios and his brother
Amphion; this last case is interesting, because Hyperasios
is the same name as Hyperion S and means the Sky-god.
Asterios and his brother were Sky-children.

So far we have the twin-brethren, the only doubtful case
being Iphikles. There is some confusion in the tradition
about Iphikles. The form appears to be Iphiklos, which
would make little difficulty if it were not that he is described
as son of Phylakos. Another tradition makes him the son
of Eurytos, and there are also Argonaut lists which contain
Iphitos and Iphis. It seems to me to be most natural to

' Usener, Gdtternamen, p. 20. According to Usener, Hyperasios is ex-
panded from Hyperes, connected with Hyperion, and ultimately with a
comparative fonned from Cirepoj, like Ctotoj from ivip. Thus Hyperion is
the ' one above,' probably the Sun.

XXIl] AND HIS COMPANIONS 225

assume a primitive Iphikles, brother of Herakles, and then
to allow for the corruption of the name.

Our next pair is Zetes the Boread, and Kalais his brother.
Apparently this is not the Theban Zethos; that the brothers
are twins is definitely stated by Ovid.

For names involving Amphi in composition, we have Names
Eurydamas and Amphidamas, Areios and Amphiaraos. These °l^l^
are not quite certain, because Apollonius adds their parentage, Amphi-.
as though they were not brothers. Thus Eurydamas is the
son of Ktimenos ; and Amphidamas the son of Aleos. Areios
and Amphiaraos are credited to different fathers, but as they
are both from Argos, I suspect them to be brothers, and the
Amphi prefix in the case of the second brother shows them
to be twins. In fact, I should say that Amphidamas was
a twin in any case ; the doubtful point is whether Eurydamas
is his brother. This will come up again when we examine
more closely the lists of heroes in Apollonius Rhodius. We
shall find cases in which Apollonius registers three brothers as
being Argonauts, putting two of them together, and adding
the third as a postscript. For example,

(i. 118) ^Apyodev av TaXao<i koX ^Aprjiot, vie Biavro'i,
rfKvdov, t^6ifi6<; re Aea)BoKO<f, ov<i reKe Ilrjpci}

' From Argos did sons of Bias, Areius and Talaus, come.
And mighty Laodokus, fruit of Neleus' daughter's womb.'

(i. 50) ovS" 'AXottt; /jbifivov irdXvXrjLOL '^p^eiao

vlee<i, ev BeSafore SoXov^, "KpvTO^ koL 'K^icov
Toiai ^' eVt TptTaro<i 'yvcoro^ Kie veiao/xevoco'iv
Aida\LBr}(i.

' Neither in Alope tarried Echion and Erytus, sons
Of Hermes, wealthy in corn-land, crafty-hearted ones.
And their kinsman the third with these, cameforthon thequest, as they hied,
Aithalides.' (A. S. Way's translation.)

When we examine these passages, we suspect that there
is a special reason for the coupling of the two brothers,
distinct fi:"om the third. Is it a mere literary trick ? Or
does it mean that they were twins ? But what becomes of

H. B. 15

226 THE VOYAGE TO COLCHIS OF JASON [CH.

our previous suggestion that Amphidamas is the twin of
Eurydamas, if we find him the closely attached brother of
Kepheus^ ? so that, if we are interpreting Apollonius Rhodius,
we must not count Amphidamas as a twin twice over, and we
may not be able to count him at all. And the same might be
said of Areios and Amphiaraos. As we have found in our lists
the Spartan twins and the Messenian, the suggestion arises as
to whether other pairs of twins, belonging to the Greek cities
and states, may not be on board. What about the Moliones
of Elis, the sons of Aktor? Their names are commonly given
as Eurytos and Kleatos. Do they occur? And what shall
we say of the Aloads of Boeotia, Otus and Ephialtes ?

Apollonius^ introduces Aktor as sending his son Menoe-
tios, who is accompanied by Eurytion, who is the son
of Irus, the son of Aktor. The name Eurytos evidently
belongs to the Aktorid circle: but we cannot make out a
clear genealogy. All we can say is that there were some
Aktorids on board, but whether they were the Moliones
is somewhat doubtful. Of Otus and Ephialtes I see no trace.

Reviewing the whole argument, and remembering that
besides the cases discussed, there are a number of pairs
of brothers, not necessarily nor probably twins, it will be
admitted that the twin and brotherly element in the ship
is very strong.

There may be as many as eighteen twins on board

The first Apollonius' ship. Even if the number should be much less,

twin-ship, ^^ ^^ significant. Moreover, if we should sometimes fail to

identify the second brother of a pair, as perhaps in the case

of Herakles and Iphikles, yet when the twin motive has been

recognised, the presence of a single brother out of a pair is

significant. If Pollux only were to be found on board, Pollux

is a heavenly twin, and to that extent the ship is Dioscurized.

This is what our investigation has led us to, that since the

ship Argo was largely manned by twins, and was partly made

of holy oak, the nucleus of the myth of the building and

voyaging of the Argo is that the first ship knoivn to the Greeks

was an oak tree with twins on board, which is precisely the

1 ApoU. I. 161. 2 Apoll. I. 69.

XXIl] AND HIS COMPANIONS 227

same result as we arrived at for Romulus and Remus on the
Tiber.

Nor have we exhausted the matter by what has preceded. Asklepios
Here is another point that might have been mentioned. °" ^oa^^d.
ApoUonius says that there were on board Askalaphos and
lalmenos, sons of Ares and Astyoche, the latter being herself
a daughter of Aktor. There are several links in this with
the twins; I only emphasize one, the presence of Askalaphos.
Askalaphos is certainly a variant for Asklepios, and as we
have already seen from the Phoenician traditions, Asklepios
is closely related to the twins^ Thus we see again the twin
motive running through the mythological development of the
story.

This naturally raises the question as to the first composition
of the crew. We have Argos for the builder, who may be a
mere disguise for the all-seeing Heaven, the parent of the
twins in one point of view, but who are the original twins?
Is Jason himself a twin, and if he should be one, who is the
other ?

Last of all, if we were correct in identifying the original
Roman twins with the woodpecker, are there any traces of
the woodpecker in the ship Argo, or in her crew?

Let us return for a moment or two to Askalaphos, whom Was he
we have assumed to be a variant of Asklepios. We have peckIr°or
already made use of Ovid's Metamorphoses in the case oftlieowl?
Picus, the king of Latium, whom Circe transformed into
a woodpecker, and have pointed out that this was Ovid's way
of telling backwards how a bird-cult of the woodpecker was
transformed into a cult of a hero. Well : Askalaphos also
appears in Ovid as a bird-transformation; he had borne
witness to the plucking and eating of the pomegranate by

^ Clement of Alexandria renainds us that Asklepios was on board the
Argo. He says (Strom. I. 21) 'AcrKXriinds re Kal oi AtdcrKovpoi. crvvinXeov
airoh, ws /maprvpel 6 'PoStos 'AiroWuivios iv roh 'ApyovavriKois, from which it is
clear that Clement, or the person whom he is quoting, has identified
Askalaphos and Asklepios. The same tradition is involved in Malalas,
Chron. iv. p. 77, Cedrenus, i. pp. 104, 209, Cramer, Anecd. Paris, n.
pp. 194, 195, Syncellus, i. p. 296. See Jessen, Prolegg. in Cat. Argonaut,
p. 26.

15—2

228 THE VOYAGE TO COLCHIS OF JASON [CH.

Persephone, and for that reason he was turned into a bird.
Ovid says it was an owl :

Ingemuit regina Erebi, testemqae profanam

Fecit avem, sparsumque caput Phlegethontide lympha

In rostrum et plumas et grandia lumina vertit.

Ille sibi ablatus fulvis amicitur in alis,

Inque caput crescit, longosque reflectitur ungues,

Vixque movet natas per inertia bracchia pennas:

Foedaque fit volucris, venturi nuntia luctus

Ignavus bubo, dirum mortalibus omen. (Met. v. 543-550.)

Thus Ovid, explaining in reverse order how the owl
became Askalaphos. We are probably right in following his
intimation that Askalaphos was a bird in disguise : but was
he right in identifying it with an owl ? If he was, then we
have probably another case of the Thunder-bird, the owl
being a denizen of the hollow oak : in that sense it might
easily, like the woodpecker, become the patron of those who
go on the water in hollowed oaks, or of the Sons of Thunder,
whose father lives in the oak. There is, however, an exception
to be taken on the ground of etymology, and on the ground
of insufficient verification. That Askalaphos is a bird is con-
firmed by Aristotle^: but the form of the name suggests
something different from an owl. If the root is aKaXtr-, we
have apparently two derived stems (tkoX- and aKair-: the
latter is well known as the root of a-Katrrai, to dig : but the
former also appears in a-KdXi<i, a hoe, in the corresponding
verb (TKaXK(o, in O.H.G. Scar = English (plough-sAare), and
in a number of forms with a prefixed euphonic a, such as
daKaXi^w, to hoe ; and it is said to lie at the base of a Latin
talpa for primitive stalpa, the mole being naturally described
as the digger. If this is on the right track, then daKoXa^o^
should be a digger-bird, and not exactly an owl. It is much
more likely that the owl has appropriated a variant name of
the woodpecker.

This would mean that the woodpecker was on board the
Argo in the shape of Askalaphos (= Asklepios), and certainly
he is the digger-bird, and the one who has been credited with
the invention of ship-building. Thus we explain at the same

1 H. A. n. 17, 34.

XXIl] AND HIS COMPANIONS 229

time the association which is so often found between Asklepios
and the twins, his appearing with the Kabiri as if one of
them, etc.

We can now proceed to the reconstruction of the original Was Jason
ship Argo, and ask the question whether Jason was a twin, * ^'"^ "
and if so, who was his brother ? If we can show that Jason
was a twin, then we have added two more proofs of twin-dom
in the crew of the Argo, Jason and Askalaphos- Asklepios.

Without discussing minutely the relation between Jason
and Jftsios and Jftsion (Usener explains that Jason with a
long a comes from the root "la/xai in the same way as Jasios
with a short a comes from 'Idofiai, and that they may be
considered equivalent), I am going to maintain the correctness
of the tradition that the twin-brother of Jason is Triptolemos Tripto-
(= Jasion ?), and that the reason why Jason goes to sea, and ^^^°^-
Triptolemos stays on land, is that the common functions of
the Twins have been divided \ We shall show presently that
the Twins are patrons of the plough and of the ship; and
if that be the case, as Triptolemos is well known in Attica
as the inventor of the plough and the friend of Demeter the
corn-mother, we can see why (a) Triptolemos remains on
shore, and (6) why there are stories of Demeter falling in love
with Jasion. In reality it was Jason's twin-brother to whom
she was attached ; perhaps he had the name Jasion before
he was called Triptolemos.

If this explanation is correct, then Jason belongs to the
Heavenly Twins, and discharges some of the functions
proper to the Twins, leaving the agricultural duties to his
twin-brother.

We have now shown reason to believe that Askalaphos
is an Oak-bird (either the owl or the woodpecker) and that

^ The Greek tradition of the stars, which are called the Twins, is not a
consistent one. Commonly they are called Castor and Pollux, but sometimes
they are Janon (? Jasion) and Triptolemos, and sometimes Apollo and
Herakles: there are also other combinations, such as Theseus and Herakles,
Zethos and Amphion and the Kabiri of Samothrace. We shall see later on
that Jason is a Kabir. As far as Triptolemos and Jasion go, this nomencla-
ture of the originally nameless Twin Brethren can be traced back to
Hermippos. (See Boll, Sphaera. p. 123.) See further in Additional Notes.

230 THE VOYAGE TO COLCHIS OF JASON [CH.

Jason is the twin who first, in Greek tradition, went to sea

in a trunk of holy oak. Moreover, there is a connection

between Jason the first navigator and Askalaphos the first

,r ■ boat-builder. The ancients all say that Jason was the son

■ of Aeson, but they betrayed, by the familiar sound of the

name, that it was a mere invention of afterthought. As

to Jason's mother, there are several variant traditions ;

amongst them there is one preserved by Tzetzes^ that his

mother was named Scarphe : Scarphe is only a variant for

Scalphe and implies that Jason is a twin descended from

the woodpecker (or conceivably the owl). There can be

little room for doubt that we have traced the Argonaut story

to its origin, we are behind the epos, and behind the saga,

we have arrived at the first stages of man's explanation of

the world and its phenomena and his own traditional

practices.

Was Jason It remains to be investigated whether the starting point

a Semite ? ^£ ^j^^ story of ship-building is in Greece or in Phoenicia.

Is Jason originally a Semite ?

The first thing that suggests itself is that the name is
commonly derived from the Greek 'lao/xat, to heal, and
implies that Jason had leech-craft. The name would on this
supposition be Greek and not Semitic. That, the Twins
should be healers is well known, from the A9vins of India to
Protasius and Gervasius the boni medici of Milan. To con-
tradict this supposition we should have to say that they
were healers indeed, but that the leech-craft had come in
later, superposed upon the nautical-craft with which they
came accredited, say, from Phoenicia. This is not im-
possible, but inasmuch as leech-craft is early in the lore of
the Twins, it is, to say the least, unlikely.
"Was Jason It was G. F. Grotefend^ who first suggested the Phoenician
Joshua? origin for Jason and equated it with Joshua. If the Septua-
gint made Joshua into Jesus ('iTyo-oO?), why should not the
Greeks of an earlier day have made Joshua into Jason
(^\rja(ov), which we see staring at us in its Ionic form (with

1 Lye. 872.

2 Ersch and Gruber, Allgem. Encykl. s.v. lason.

XXIl] AND HIS COMPANIONS 231

7) for long a) all over the pages of Apollonius Rhodius ?
The hypothesis is certainly attractive enough : but where
shall we find in Phoenicia, and amongst the Phoenician
twins, the name of Joshua ? Does it underlie the name
Ovaw, which we were discussing previously ? It is hardly
likely. And if Joshua is the missing Semitic original,
how does his name compounded with Jahu appear in
Phoenician origins ? It will be seen that the hypothesis is
beset with difficulties as far as Phoenicia is concerned.

The name of Joshua does, however, become Graecized
into Jason, in the time of Greek influence in Palestine,
following on the invasion of Alexander. To take a single
instance, we have in the second book of Maccabees (iv. 7-15)
an account of how 'after the death of Seleucus, when
Antiochus called Epiphanes took the kingdom, Jason the
brother of Onias laboured underhand to be high-priest.'
From Josephus (Antiq. xii. 1) we learn what might, indeed,
have been almost guessed, that the real name of the priestly
pretender was Joshua. So that while the LXX were ren-
dering Joshua by Jesus ('It/o-oO?), the Graecizing population
were altering the names into Jason. And it may be
suspected that, whenever we find a bond fide Jew with the
name of Jason, such as Jason of Gyrene, the historian, he
was as probably a Joshua as if his name had been Jesus.
This puts the whole matter in a different light. There is still
a want of evidence on the side of Phoenicia, from which we
have assumed that contact with Greek life by sea will be made,
but the Grotefend proposition begins to acquire a degree of
probability, that demands for it a close and careful enquiry.

The actual language of Grotefend is as follows : ' Dass er Grote-
ein Grieche war, deutet Homer mit den Homeriden durch jf" f
keine Sylbe an ; sein Tauschhandel mit den Griechen scheidet thesis.
ihn vielmehr als eine Fremdling aus, und vermuthlich ist
sein Name ^Irjtrav nur eine griechische Nebenform von
'It^o-oO?, was im N.T. Act vii. 45 : Heb. iv. 8 gleichbedeutend
ist mit dem hebraische y^JHil^ oder Josua, Heiland, nach-
gebildet dem weiblichen 'Idaco fiir die Gottin der Heilkraft.
Phoniken waren es ja, welche zuerst die Inseln Lemnos,

232 THE VOYAGE TO COLCHIS OF JASON [CH.

Imbros, Thasos besetzten Allein die Griechen eigneten

sich, als sie die Phoniker aus ihren Meere verdrangten, auch
die erste Fahrt in den Pontus zu, und wussten zuletzt auch die
phonikischen Namen einer navis longa Argo aus griechischer
Sprache zu deuten.'

Grotefend, then, affirms that Homer and his followers
know nothing of a Greek ancestry for Jason, and that it is,
therefore, reasonable to interpret his name by Semitic
analogies, which brings out Joshua as underlying Jason.

The Phoenicians were the first to sail the Aegean and
the Euxine, but the Greeks expelled them from their stations
in the islands, and then ascribed to themselves the origin
of ship-building, and the daring of the primitive navigator ;
as the Phoenicians must have been a sea-going people long
before the Greeks were heard of, it seems that Grotefend
must be right in saying that Jason came from Phoenicia.
We are not far, now, from the Lake of Galilee and can hardly
avoid the question whether the Lake was navigated before
the Mediterranean was ventured. If it was so dared, Jason
may be Galilean before he was Phoenician.

Grotefend's suggestion that Argo in Phoenician meant
a long ship (Heb. Arha, = long) is not so convincing. I
should rather have expected the first ship to be called oak, or
thunder, or woodpecker. This point can be left in suspense
with a strong mark of philological doubt.

Is there anything that will confirm us in accepting
Grotefend's judgement as to the meaning and origin of the
Jason legend ? I think I have found such a confirmation.
The first On an ancient gem, figured in King and Monro's illustrated
ship m Horace, will be found a representation of the very pair of
twins in a boat, whom our analysis detected at the back of
the Argonaut legends. The two figures are seated in a boat,
facing one another, and holding between them something
like an amphora with handles: they have caps on their
heads, but note that they are not the egg-shaped caps of
the Dioscuri, but the conical caps of the Kabiri. So then,
the verdict must be that the primitive sea-going twins were
remembered as Kabiri in some quarters. Jason and his-

XXIl] AND HIS COMPANIONS 233

companion were a couple of Kabirs, which is the point that
we wished to confirm.

It is interesting to look a little more closely at the gem
which King and Monro delineate, and at their comment upon
it. The passage of Horace to be illustrated is Ode in. 29 :

Turn me biremis praesidio scaphae
tutum per Aegeos tumultus
aura feret geminusque Pollux.

Pollux is invoked to bear him safe over the troubled Aegean ;
and his wish is illustrated by a ship, with a couple of Kabirs
on board, who are companion saints of the Dioscuri. Upon
this the editors remark: 'Two men, wearing conical pilei,
seated in a galley with oars, and holding between them a
tall amphora. This curious and unique design shows us the
Cabiri, the great gods of Pelasgic, or pre-historic Greece,
and her numerous colonies. They were worshipped as the
inventors of all the useful arts of life, especially of navigation
and agriculture, which character is very expressively alluded
to by their attributes upon this gem. Their name is
Phoenician, signifying " The Mighty Ones," and is literally
translated by the Latin Divi Potes, by which title Varro
mentions their worship at Rome.'

It will be noticed that the passage contains an illegitimate
equation between Pelasgic and Phoenician. The editors go
on to explain that the Kabiri are described by Herodotus as
being the sons of Hephaestos (ill. 37), and that their figures
are like the Phoenician Pataeci, or like the pygmies, i.e. that
they wear conical caps. They conclude by saying that the
Kabiri were confounded by the later Greeks with the
Dioscuri. We agree that the Kabiri are an earlier form of
the Twins than the Dioscuri. Jason, then, is a Kabir, and we Jason a
should say, perhaps a Phoenician. This is the same result as
was arrived at by K. O. Miiller, in his book on Orchomenos^

1 K. 0. Miiller, Orchomenos u. die Minyer, p. 260, 'Denn was Jason's
Namen und That betrifft, meinten sehon die Alten, dass der Zogling des
heilkundigen Cheiron von der'Iacris benannt und Aison und Jason eigentlich
derselbe Name sei. Jasos, Jason, und Jasion aber sind von Ursprung
einerlei, wie sie auch hiiufig verwechselt werden; und so ist auch dem
Namen nach der Samothrakische Kabir .Tasion.'

CHAPTEE XXIII

THE PLOUGHS AND YOKES OF THE HEAVENLY TWINS

In the previous chapter the question was raised whether
Triptolemos, the Attic inventor of the plough, was not a
twin-brother of Jason, the captain of the first Greek ship :
and this brings up the wider enquiry as to the association of
the great Twin Brethren with the plough, their nautical skill
having by this time been abundantly established.
The Twins Amongst the many services supposed to have been
tdouRh ^ rendered to mankind by the Heavenly Twins, one of the
most important is the invention of ploughs and yokes : and
it is interesting to enquire how this service came to be
recognised as proper to them, and so actually performed by
them. For it is certain that the functions of the Dioscuri
are not thrown about at random, merely because they are
the common benefactors of mankind and general saviours of
the race, but in almost every case a careful examination will
show that the function in question is related to the original
taboo on twins, and to the recognition of the idealised twins
as children of the Sky or of the Thunder. In many cases
the reasons for some special form of Salvation and Well-being
can be made out.

Thus the idea of fertility, involved in the production of
twins, and considered in their supposed relation to the Sky,
led at once to the presidency of the Twins over the marriage
chamber, and over the fruits of the field ; if rain was required,
their connection with the Sky-god made them the proper
court of appeal, and for similar reasons they became the right
medicine men in the case of those whose physical powers
were declining and who wished to become young again.

CH. XXIIl] THE PLOUGHS AND YOKES ETC. 235

These, and many other points, such as their care for the
sanctity of oaths, and their wrath against the perjured (for
they are the children of the all-seeing Sky, in whose presence
sub Divo the Oath is actually taken), their interest in ships
(which we have traced back to the holy oak and the sacred
woodpecker), can for the most part be made sufficiently
luminous when once we have the right point of view. Given
the same intellectual limitations, and a similar stage of
human evolution, we may be sure that we should have acted
and thought much as did our far away ancestors.

In the present chapter of our new science, we are to
discuss the relation of the Heavenly Twins to the discovery
of the plough and the invention of the yoke.

As we shall see from the traditions that have come down
to us, as well as from the nature of the case, the two discoveries
are closely related, and they constitute an important stage in
the history of man, almost comparable to the discovery and
use of fire : so that we should naturally expect that races
which study their own advance and realise their own ad-
vantages, will have some story or other to tell us as to how
high heaven caused the art to be known and the useful
practice to be invented : in which connection it may be noted
in passing, that it is one of the curious defects of the Hebrew
religion that, old as it is, it has no myth of the origin of
fire, or of the invention of the plough ^ though it has a
sufficient record of the origin of clothes, and something to
say on the subject of working in metals : many of the ancient
myths must have disappeared before the time of the produc-
tion of the book of Genesis.

In the case before us, then, we have first of all to prove
that the Twins had charge of the plough and the yoke : then
we have to make suggestion as to how these came to be their

1 This is the more remarkable as the Phoenicians had both. Sanchonia-
thon (in Euseb. Praep. Evan. i. 10) tells us that the three children of Genoa
found out the means of producing fire by rubbing pieces of wood against one
another, and taught men the use thereof.

He also tells us that Dagon was one of the sons of Ouranos and Ge:
(Dagon signifying Bread-corn); and that Dagon, after he had found out
bread-corn and the plough, was called Zeus Arotrios.

236 THE PLOUGHS AND YOKES [CH.

province ; after which we may go on to consider the later

stages of the cult and the traces of it which may survive in

modem religion.

The Twins That the Twins had charge of the plough and the yoke

the'Biff-" appears in a number of ways. In the first case it is one of

Veda. the functions attached to the Agvins or Twin-horsemen of

the Rig- Veda.

It may be noted in passing that the grounds on which
some critics have doubted the identification of the A9vins
with the Aryan Dioscuri are quite insufficient to discredit a
hypothesis, so natural in itself, and so abundantly corro-
borated. Some perplexity has been unnecessarily introduced
over a passage in the Rig- Veda in which only one of the A9vins
is said to be the son of the Sky ; the passage runs as follows :

' One bom here, the other there, they strive together
with unblemished bodies in their noble nature, victorious
over the mighty ; one of you is a director, the other drives
on, as the darling son of the Sky.'

Max Mtiller's explanation of the Twins, as being bom
' here and there,' is as follows : ' The A9vins are called ihdha
gdtdii, bom here and there, i.e. on opposite sides, or in the
air and in the sky. One is gishnu, victorious, he who bides
in the air ; the other is subhaga, happy, the son of Dyu, or
the Sky.'

The difficulty arose from not seeing that the Rig- Veda is
explaining that one is mortal, the other immortal, and the
language naturally refers to the time when only one of the
pair was considered heaven-bom, a stage which is also to be
traced in the Greek legends, and in the taboos of savage
peoples.

With this explanation, and the direct statement of the
Rig- Veda that one of the two is a child of the Sky, or
Dioscure, we need not make any further difficulty over, the
statement that one of the Twins is bom here and the other
there : it only means earth-bom and sky-born.

Returning to the evidence of the Rig- Veda as to the
connection of the Twins with the plough, we have the
following statements:

XXIIl] OF THE HEAVENLY TWINS 237

' You, O A9vins, that lay enemies low, sow grain with the
plough, and milk out the quickening streams of water for
men.' Rig- Veda, i. 117, 21.

' Inasmuch as ye were helpful to men, ye in former times
sowed grain in heaven with the ploughs' lb. viii. 22, 6.

The meaning of these passages is, that the twins, who have
a general care for fertility, through their connection with
the Sky, and through their exhibition of it in their own
persons, have also especially cared for the crops by the in-
vention of the plough. They have the credit for the fertility
which the plough produces.

Now let us go to a more barbarous region and see what
the Scythians say of the origin of such civilization as they
have.

Here is a curious story from Herodotus^ :

The Scythians say that they are the youngest of races Scythians
and that they all sprung from a certain Targitaos, who was plough
himself the son of Zeus and of the daughter of the river dropped
Borysthenes : this Targitaos had three sons, named Leipoxais heaven.
(AetTTo^ai'?), Arpoxais ('AjOTro^at?) and Kolaxais {KoXn^ai^},
the latter being the youngest of all. When these three
brothers were ruling over Scythia, there fell down from
heaven certain golden works of art, a plough and a yoke
(dporpov T€ Kol ^vyov), and an axe {<ra'yapi<i), and a cup
{<f>i,aX.r}). The first brother tried to seize them, but the gold
caught fire on his approach ; so with the second ; the third
brother quenched the fire and got possession of the golden
ornaments ; and his brethren accepted the omen and handed
over the kingdom to him. The gold ornaments were laid up
in a temple and were the objects of a great annual religious
festivals

^ Literally, with the wolf: this may be an early name for the ploughshare
on account of its biting and tearing the ground. See MyriantheuB, Die
Agvins, pp. 123-125.

2 Herod, rv. 5.

* I have translated ffdyapis by 'axe,' because it appears to be the same
implement or weapon described by Herodotus elsewhere (vii. 64), where the
weapons of the Scythians are said to be bows, axe-sagars (d^lvas ffaydpn) and
hand-daggers.

238 THE PLOUGHS AND YOKES [CH.

Now in connection with the foregoing we have an account
of the discovery of the plough and the yoke, under the fiction
that golden models of them fell down from heaven. We
notice that the brethren who rule the country are a triad,
with names made on a common model. Is this a Kabiric
model ? May we compare Jabal, Jubal, and Tubal ? We
need further light on the meaning of the names before we
can answer the question ^

If the Scythian brothers were Dioscuric in character,
we should read a meaning into their connection with the
discovery of the yoke and plough. Perhaps the word ' axe '
may be involved in their names also. The Scythian story
will at least show, what we shall presently confirm from other
quarters, that the plough and the yoke are a single discovery
to the ancient world, under celestial patronage.
The battle We will now move further west, and examine a curious
carty!° ^^* ^^ legendary history from the highlands of Scotland, the
account of the battle of Luncarty.

When I published my first researches into the history
and diffusion of the Cult of the Twins, I was made sport of
by a reviewer, whose personality was not very difficult to
recognise, who wished to know why I had not proved Dioscuric
intervention in the battle of Luncarty. The situation was,
I suppose, meant to be a critical reductio ad absurdum.
However, since then, the matter has been moved out of the
region of ridicule by Mr A. B. Cook's researches on the
European Sky-God, who dwells in the sacred tree. Mr Cook
approached the Luncarty legends from another side, and
found traces of the same ancient cult as prevailed at Dodona
and at Nemi. And as we shall come to nearly the same
point in our investigations, it may after all become a
tenable theory that the battle of Luncarty was the scene

1 A parallel case would be three deities worshipped at Samothrace, named
Axiokersos, Axiokersa and Axieros. Here we are on Dioscuric ground, for
Samothrace is headquarters for both Dioscuri and Kabiri. But here again the
names are hard to explain. Mr A. B. Cook has sought to connect them with
the worship of the double axe, and to explain them as (1) he that cleaves
with the axe, (2) she that is cleft by the axe, and (I suppose) (3) he to whom
the axe is sacred. See A. B. Cook, Oxford Congress for Hist. Bel. p. 194.

XXIIl] OF THE HEAVENLY TWINS 239

of a Dioscuric intervention. What then was the battle
of Luncarty and why does it become of interest in this in-
vestigation ?

When Milton was preparing for himself a list of subjects,
suitable for possible dramatic or poetical treatment (the
jottings of which are preserved among his manuscripts at
Trinity College, Cambridge), he took a number of sugges-
tions from the Scottish history of Hector Boece, which is
printed along with Holinshed's Chronicles. Amongst these
subjects we find the following :

' Hay the Ploughman, who with his two sons at plough. Hay the
running to the battle that was between the Scots and the ^^^ "
Danes in the next field, stayed the flight of his countrymen,
etc' The subject was a very curious one for Milton to have
selected, but he was reading Holinshed carefully and no
doubt Boece : moreover his interest was especially awakened
in the battle of Luncarty; for, as his biographer Masson has
shown, his first preceptor. Young, came from the very parish
of Luncarty, where the battle was fought. It is easy to
infer that the story had impressed him at a very early date.

It had also impressed Shakespeare, who, as Mr A. B. Cook
reminds us, uses it in the fifth Act of Gymbeline.

The story of the Battle of Luncarty is summed up in
Burke's Armoury in connection with the pedigree of Hay
(Earl of Errol) as follows : and as we shall have to refer
particularly to the coat of arms of the Earls of Errol,
which form a basis for part of the legends, or are closely
connected with them, I transcribe the Heraldic account,
after which we will see what Boece himself says on the
matter.

Burke, Armoury. Hay (Earl of Errol).

' In the reign of Kenneth III,' says Douglas, about 980,
' the Danes having invaded Scotland were encountered by
that king near Loncarty in Perthshire : the Scots at first
gave way, and fled through a narrow pass, where they were
stopped by a countryman of great strength and courage, and
his two sons, with no other weapons than the yokes of their
ploughs; upbraiding the fugitives for their cowardice he

240 THE PLOUGHS AND YOKES [CH.

succeeded in rallying them ; the battle was renewed, and the
Danes totally discomfited. It is said that after the victory
was obtained the old man lying on the ground wounded and
fatigued, cried " Hay, Hay," which word became the surname
of his posterity: the king, as a reward of that signal
service, gave him as much land in the Corse of Gowrie, as a
falcon could fly over before it settled: and a falcon being
accordingly let off, flew over an extent of ground six miles
in length, afterwards called Erroll, and lighted on a stone,
still called Falconstone : the king also assigned three shields
or escutcheons for the arms of the family, to intimate that
the father and the two sons had been the three fortunate
shields of Scotland. This legend, first told by Hector Boece,
was invented to explain the arms, which are at least as old
as 1292, and in turn suggested the crest, motto and
supporters.

Arms. Three escutcheons, gu.

Crest. A Falcon rising ppr.

Supporters : two men in country habits, each holding an
ox-yoke over the shoulders.

Motto : Serva Jugum.'
Luncarty As intimated above, the story is to be sought in Boece 's

Chronicles of Scotland, to which we now turn.

Book XI. ' This day had been the utter extermination
of Scottis, wer not ane landwart man, namit Hay, with his
two sons, of strong and rude bodies, howbeit they were of
maist nobill curage, come haistelie in support of Kenneth
and his nobillis, efter they were neir vincust with their
enemies. This Hay, havand na wappinis bot the yok of ane
pleuch, and seand the middilward quhair Kenneth was
fechtand agains the Danes, nakit of baith the wingis, thocht
naithing so honorable as to de vailyentlie amang so many
nobill men. Than, wes ane strait passage, nocht far fra
the battall, quhare gret noumer of Scottis were slane,
miserabillie fleing. This Hay, traisting nathing so guid as to
stop the fleing of the Scottis, abaid in this strait passage,
with his two sonnis, and slew baith Danes and Scottis quhom
he fand fleand, with his yok...... Sic things is done, Kenneth

in Boece

XXIIl] OF THE HEAVENLY TWINS 241

retumit to the castel of Bertha and commandit this Hay
and his sonnis to be clothed with rich claithis and to follow
him to the said castel. Bot Hay, nathing desiring thereof,
come with his sonnis, in their auld and rusty habit, strinklit
with dust and sweit of battal, in the samin manner as they
faucht; reddy to do what charges he might, at the king's

pleisir Hay, accumpanit with huge pepil in this wise,

enterit in the King's palice, berand the yok on his shoulders,
in the same manor as he faucht agains the Danis.'

Then follows the story of the falcon and the coat of arms. The sacred
Mr A. B. Cook shows that this legend of the eponymous ^^^i
ancestor of the Hays of Errol contains in it elements which
involve the ancient belief of the connection between men
and trees, in the matter of vital sympathy. For there was
in former times a wizard oak not far from the Falcon Stone,
which delimited the estate of Errol, and with this oak and
its mistletoe the fortunes of the Hay family were connected.
The legend of the oak is told by John Hay Allen in a note
to one of his poems ^ entitled ' Lines written upon coming in
sight of the Coast of Scotland.' ' Among the Low Country
families the badges are now almost generally forgotten : but
it appears by an ancient MS, and the tradition of a few old
people in Perthshire, that the badge of the Hays was the
mistletoe. There was formerly in the neighbourhood of
Errol, and not far from the Falcon Stone, a vast oak of an
unknown age, and upon which grew a profusion of the
(mistletoe) plant : many charms and legends were connected
with the tree, and the duration of the family of Hay was
said to be united with its existence. It was believed that a
sprig of the mistletoe cut by a Hay on Allhallowmas Eve
with a new dirk, and after surrounding the tree three times
sun-ways and pronouncing a certain spell, was a sure charm
against all glamour or witchery, and an infallible guard in
the day of battle. A spray gathered in the same manner
was placed in the cradle of infants, and thought to defend
them from being changed into elf-bairns by the fairies.

^ J. H. Allen, llie Bridal of Caolchairn and other poems, London, 1822,
p. 97.

H. B. 16

242 THE PLOUGHS AND YOKES [CH.

Finally, it was affirmed, that when the root of the oak had
perished, " the grass should grow in the hearth of Errol, and
a raven should sit in the falcon's nest." The two most
unlucky things which could be done by one of the name of
Hay, were to kill a white falcon, and to cut down a limb
from the oak of Errol. When the old tree was destroyed
I never could learn. The estate has been some time sold out
of the family of Hay, and of course it is said that the fatal
oak was cut down a short time before.'

Upon which legend and associated cult Mr Cook remarks
that ' the fortune of the Hays was bound up with an imme-
morial oak. And the white falcon that haunted the spot
was very probably regarded as an ancestral spirit in bird-
form Both Greeks and Latins connected the mistletoe

with the sun : it is a priori probable that the insular Celts

did the same The mistletoe was cut on Allhallowmas Eve

from the oak at Errol by a Hay, who surrounded the tree
three times sun-ways. We can hardly deny that the cutting
of such a plant on such an occasion in such a way had a
definitely solar significance.'

In other words, the ritual of the oak at Errol was the
survival of the ancient ritual of the European Sky-god, who
lived in an oak covered with mistletoe, the plant in which
the solar virtue was believed to be concentrated.

Now let us approach the same series of legends from
a Dioscuric standpoint, according to which the oak-deity
had two assessors, whose closest parallel, if we may judge
from Tacitus' account of the Lithuanian religion (of the
Naharvali, to be more exact), lies in the worship of Castor
and Pollux by the Romans. We have at once the parallel of
the old man and his two sons with the Oak-god and his two
assessors : then we have the familiar feature of the appearance
of the Dioscuri and (in this case) of their sire, when the tide
of battle has to be turned; and their sweating and dusty
figures in the Scottish legend can be compared with the
young horsemen who appeared and washed themselves and
their horses at the Fountain of Juturna in the Forum.

But last of all, and most important of all for our purposes.

XXIIl] OF THE HEAVENLY TWINS 243

there is the appearance of the plough among the memories
of the day. Boece says the old man fought with his yoke.
And the supporters of the Hay coat of arms are two country-
men, each holding an ox -yoke over his shoulders : while the
motto ' Serva Jugum ' points the same way.

I should imagine that the plough-coulters, or at any rate
the ox-goads, were also in evidence : the primitive plough-
coulters do not differ much from ox-goads. But whether it
Avas one or both, all the symbols involved are Dioscuric, and
belong to those who invented the plough and the yoke.

A suspiciously parallel case occurs in the Book of Judges, Shamgar
when Shamgar, the son of Anath, slays 600 Philistines with hero!"^
an ox-goad \

Shamgar is, then, a solar hero of the same type as the
Hays of Errol, Perhaps his name is an abbreviation for
Shamash-garam (Xafi-s^tyepa/j.o'i), of Northern Syria. That
he is the son of Anath is clear enough : Anath is the feminine
of Anu, the Babylonian Sky-god : she has recently turned up
as either a consort or an assessor of Jahu in the Elephantine
Papyri.

We see then that the stories involved have a cyclical
element in them : and we conclude that the Hay family
have incorporated legends of the holy oak, of the Oak-god
and his children in their family history : their coat of arms
uses the legend much in the same way as noble families at
Kome put the Dioscuri on their coins. Luncarty may be
placed, for folk-lore purposes, in the neighbourhood of the
Lake Regillus.

There is, however, another close parallel between the The

Hays of Errol, the Shamgar-story, and the Dioscuri. There herolt

is a curious tradition that the Greeks were aided at the Marathon.

Battle of Marathon by an unknown warrior, whose weapon

was a ploughshare (dporpov). After the fight was won, he

mysteriously disappeared, and when the Greeks consulted

^ The Hebrew certainly suggests 'ox-goad,' but the LXX interpret
•' plough-coulter ' (apa-TpoTrodi tGiv /Sow*') , and Jerome follows them with
vomere. It seems that the primitive pointed plough and the ox-goad were
hardly differentiated. Hence one could fight with a ploughshare, if neces-
sary ; it is mot so easj to see how to fight with a yoke.

16—2

244 THE PLOUGHS AND YOKES [cH*

the Oracle at Delphi about him, they could get no information
as to who he was, but only an instruction to ' Care for no
man at all, but say just this: We praise one helpful man
whom we call the holder of the ploughshare.' The story
will be found in Pausanias, as follows^ :

' Now it befell, they say, that in the battle there was
present a man of riistic aspect and dress, who slaughtered
many of the barbarians luith a plough, and vanished after the
fight. When the Athenians enquired of the god, the only
answer he vouchsafed was to bid them honour the hero
Echetlaeus ('E;;^eTXato9).' The name is supposed to be
derived from i'x^erXr), the plough-handle. It seems that this
story is a piece of folk-lore, exactly parallel on the one hand
to the story of the Hays of Errol (except for the number of
persons involved and the substitution of yoke for plough-
share), and to the story of Shamgar (with the variation
between ploughshare and ox-goad in the weapon employed) :
while on the other hand it is Dioscuric in character on
account of the mysterious and anonymous intervention of
the strangely armed warrior, whose weapon is itself one of
the Dioscuric symbols, and his equally mysterious disappear-
ance. For the latter point we may compare what Dionysius
of Halicarnassus says of the appearance of the Twins after
the Battle of the Lake Regillus. The crowd that gathered
round the pool of Juturna enquired if they brought news
from the camp. They related to them how the day had gone,
and that the Romans won. Then they withdrew from the
Forum, and were seen no more, though the governor left in
charge of the city caused diligent search to be made for them^

The abruptness of their withdrawal is brought out by

Macaulay in his Battle of the Lake Regillus ; who describes

their disappearance thus :

'They washed their horses in the well
That springs by Vesta's fane,
And straight again they mounted,
And rode to Vesta's door:
Then like a blast, away they passed,
And no man saw them more.'

1 Pans. I. 32, 3 (tr. Frazer). 2 cf Djon. Antiq. Rom. vi. 13..

XXIIl] OF THE HEAVENLY TWINS 245

We have the same abrupt disappearance in the account of
the battle at the Sagras, where the Dioscuri took the side of
the Locrians\

In the Marathon legend we have an earlier and humbler
conception of the Dioscuri than in the Roman story. Between
the stage where the Dioscure could be a ploughman and
fight with his plough-coulter, and the time when he was
a splendid horseman and used a spear, there is a wide space
of evolutionary history. Even in India, the horse stage was
not reached before the time of Eukratides when, as the coins
show, the riding knights came back from the West : in the
old time they drove chariots : before they drove chariots,
they drove the plough. But the stages of the popular
belief are all closely linked, Marathon with Luncarty, and
both of them with the Lake Regillus.

Our next instance of the connection of the Heavenly
Twins with the plough shall be taken from the early Christian
literature. It has been shown that in certain quarters, there
was a belief that the Apostle Thomas, whose name means
twin, was the twin-brother of Jesus.

This belief was especially strongly held in the old Sjnnan Twin-cult
church of Edessa, which city was the centre of a heathen cult ^^ ^^^^'
of the Sun and the Heavenly Twins, the two latter being
probably identified with the Morning and Evening Stars.
The reasons for this surprising statement are largely drawn
from the Acts of Thomas, the mythical founder of the
Edessan Church : and these Acts, which are of Syrian origin,
make Thomas play the part of the double of Jesus, in all
kinds of peculiar situations, and they make Jesus and Thomas .Jesus and
do many things which can at once be explained if they were ^°™*^-
looked on as Dioscures ; moreover on several occasions,
Thomas is definitely addressed as the Twin of the Messiah.
For the proofs and elaboration of this theme, I must refer to
my two tracts, the Dioscuri in Christian Legend, and the
Cult of the Heavenly Twins : but we must not suppose that

1 Justin XX. 3, ' pugnare visi sunt, nee ultra apparuerunt, quam pugnatum

est.'

246

THE PLOUGHS AND YOKES

[CH.

Judas

Thomas

makes

ploughs

and

yokes.

the belief is limited to a single Church, planted in a centre
where Twin-worship was rife as a part of a solar cult. The
Roman Breviary itself is in evidence for the belief, and
contains sentences for St Thomas' day which, in their un-
corrected form, tell us plainly that Thomas is the twin-brother
of Jesus. These sentences in the Breviary can be traced
back to St Isidore of Seville, and it is quite possible that
they may be ultimately due to the westerly migration of
the Acts of Thomas. Even if this should turn out to be
the case, it appears as if a long time had elapsed before the
statements in question were recognised as heretical. And
this naturally leads to the belief that the gulf in theological
thought between the far East and the near West was not so
deep as might, at first sight, be imagined.

When we turn to the opening sentences of' the Acts of
Thomas, we have the well-known situation where Jesus sends
Thomas to preach in India; and after some opposition on
the part of Thomas (who, by the way, is always Judas Thomas
in the Acts), Jesus sells him as a slave to an Indian
merchant named Habban, who had been commissioned to
King Gundaphar to bring him a skilful carpenter.

As soon as Habban had got Judas on board ship, he
proceeds to interrogate him :

' What is thy art that thou art skilled in practising ?'

And Judas replies : ' Carpentering and architecture : the

business of the carpenter.'
Habban enquires further :

' What dost thou know to make in wood, and what in
hewn stone ?'

And Judas replies : ' In wood and stone I have learned to
make ploughs and yokes and ox-goads ; and oars for ferry-
boats, and masts for ships : and in stone, tombstones and
monuments and temples and palaces for kings.'

'Just the sort of man I want,' says Habban, who is
thinking of the commission with which he has been entrusted
by King Gundaphar, who has the building of a new palace in
mind.

When they arrive in India, the same catechism is repeated

XXIIl] OF THE HEAVENLY TWINS 247

by King Gundaphar, who is very well pleased with the
recapitulation of Judas Thomas' qualifications.

Now these qualifications are characteristic of the Dioscuri.
I have shown that one of their early Greek titles was
Lapersai, or stone-workers, and legend has been busy with
their names in this connection by making them the founders
and builders of famous cities. Take for example, the building
of Thebes by Zethos and his twin-brother Amphion\ But
if we credit the Dioscuri with the art of the architect and
the building of temples and cities, we must remember that
in the earliest times the art of the architect was not differ-
entiated from that of the carpenter. The man who could
work in wood could also build a house. The re'xyiT'q<i and
the Br}fitovpy6<i of the city could be one and the same
person^.

We see some consciousness of this unity of function in
the Acts of Thomas, where it is not thought strange that
Thomas should know how to make oars for a boat, and at
the same time to design and build a king's palace.

It appears, then, that the skill of Judas Thomas is Judas
expressed in terms that are absolutely Dioscuric. Even the Dioscure.
reference to the equipment of a boat or a ship goes back into
the early belief that the Twins were the patrons of navigation
and of sailors. The reasons for this belief have already been
pointed out.

Now let us look again at the qualifications of Judas the
Twin when he is sent to India : the first statement that he
makes concerns his ability to make ploughs, yokes, and
ox-goads. If, on other grounds, the general qualifications of
Judas have enabled us to recognise him as a Dioscure, or
Heavenly Twin, then we are entitled to include these special
qualifications in the Dioscuric equipment : thus we say that
in certain districts, notably at Edessa, the Heavenly Twins
were the patrons of agriculture, and the inventors of ploughs,
yokes, and ox-goads. These three implements go together ;
we have already pointed out that the ox-goad is, in primitive

' Amphion, as stated, = Twin.
2 Ep. ad Heb. xi. 10.

248 THE PLOUGHS AND YOKES [CH.

times, merely the ploughshare detached : it is very nearly so,
to-day, in the East : and ploughing began as an art, when
men had learned how to harness and yoke cattle. So the
three inventions really belong together, and the Twins,
including Thomas, are credited with the manufacture of
them.

Now let us turn to a curious statement made by Justin
Martyr.

In the 88th chapter of Justin's Dialogue with Trypho, we

find as follows :

Jesus ' When Jesus came to the Jordan, and was supposed to

"loughs ^® *^® ^*^^ ^^ Joseph the Carpenter and appeared without

and comeliness, as the Scriptures had foretold of him, and was

■^° ^^' supposed to be a carpenter (for these works of a carpenter

were wrought by him when he was among men, namely,

ploughs and yokes, by which he taught the symbols of

righteousness and the strenuous life), at that time, and for

the sake of men, as I said before, the Holy Spirit fluttered

down upon him in the form of a dove, etc'

Here we have a definite statement that Jesus was a
carpenter, and that he made ploughs and yokes. Now this
statement is very important, (1) because of its antiquity,

(2) because it goes beyond our canonical gospels, which say
nothing of Jesus Christ's carpentering beyond the bare
admission of the fact, and usually do not go beyond the
statement that he was believed to be the son of a carpenter,

(3) because it is definite to such a degree that it must at
least incorporate a tradition. Possibly, though this is a
mere speculation, Justin is here using an uncanonical gospel,
as he certainly is when he describes the ' fluttering down ' of
the Holy Spirit, which recurs elsewhere, and may, perhaps, be
due to the influence of the Gospel according to the Hebrews.

Whatever the origin of the statement, it is significant.
Something like it can be traced elsewhere in the Apocryphal
Gospel of Thomas, where the incident of Christ's helping
Joseph to make a wooden bed is introduced by the statement,
' His father was a carpenter and was occupied at that time
in the manufacture oi ploughs and yokes': a statement which

XXIIl] OF THE HEAVENLY TWINS 249

must be compared with that of Justin, and may come from
the very same source.

Another reason for believing that the statement and the
Avords in which it is expressed, do not come from Justin's
own brain, lies in the fact that, when casually mentioning
them, he throws in a bit of mystical commentary, which
betrays the fact that what he is giving us is text that has
already been used for purposes of edification. Justin, then,
has given us a tradition which was probably extant in
writing.

But this tradition credits Jesus with the same occupation
with which the Acts of Thomas credit Judas Thomas. We
can hardly prove Thomas, then, to be a Dioscure, without
admitting that Jesus also was believed, in some quarters of
the East, to be also a Dioscure. For, on the one hand, the
Acta Thomae make Jesus to be Thomas' twin-brother, and,
on the other hand, the Apocryphal Evangelical tradition
makes Jesus do the same things that Judas Thomas the
Dioscure does.

Probably, then, over a wider area than the principality of
Osrhoene, or the city and suburbs of Edessa, Jesus was
included with Thomas under the title of the Heavenly
Twins.

CHAPTER XXIV

SOME FURTHER LIGHT ON THE TWIN-CULT AT
EDESSA

Our last chapter brought us back again to Edessa ; and
it seems reasonable before we take up the further study of
the Aryan Dioscurism in Europe, that we should throw
some additional light on the nature of the Twin-cult in
Edessa.

That Edessa was a twin-centre has been proved in a
number of ways ; they may be classified as follows :
Twin-cult (1) The Acts of Thomas, an undoubtedly Syriac com-
■ position, probably composed in Edessa, have represented
Jesus and Thomas as twin brothers on the model of the
Dioscuri. It is reasonable to conclude that this presenta-
tion is due to the historical fact that in Edessa Jesus
and Thomas displaced the Dioscuri as objects of worship in
certain circles.
Morning (2) This agrees with archaeological and other evidence

Evenine which makes Edessa the home of a Solar cult, in which the
Stars sun was adored, along with two assessors named Monim and
Aziz. Monim and Aziz have been, on good grounds, identified
with the Morning and Evening Stars, considered as twin-stai-s
by the ancients.

(3) The numismatic evidence from Edessa shows con-
stant recurrence of the two stars referred to in the foregoing,
in a manner which reminds one of the stars attached to the
Dioscuri in coins of Asia Minor or of Rome.

(4) The most conspicuous monument in Edessa to-day
is a pair of lofty pillars standing on the edge of the Acropolis,
one of which bears an inscription that it was made in honour

CH. XXI V] THE TWIN-CULT AT EDESSA 251

of Princess Shalmath and refers to a carving upon the shaft
(now cut away by Moslem hands), which has been conjectured
to have been a representation of the Twins.

In the present chapter, I propose to make a re-statement
of the first two points, and to leave the numismatic and
existing archaeological evidence on one side for the present.
Those who wish to study the problem of the twin pillars*
will find the material, collected in my two previous books,
Dioscuri and Cult, to which must be added Prof Burkitt's
treatment of the subject in the Proceedings of the Society of
Biblical Archeology. Prof Burkitt does not think the twins
are specified in the inscription. It would be a good thing
if some excavation could be made at the base of the columns
in order to find the fragments of the destroyed carving, as
well as to determine whether the pillars have always stood
isolated, or whether they are the remains of an ancient
temple. As I am not able, at present, to undertake this
enquiry, it seems best to let the matter of the pillars stand
over for a while.

As to the numismatic evidence, there is some slight
confusion owing to the occurrence of a star and crescent, as
well as of the two stars, on Edessan monies. I have no
doubt myself that as the planet Venus, originally considered
as a pair of twin-stars, was an object of Edessan worship,
that the same instinct which represents upon Eastern coin-
ages the chief symbols of their religion, would operate in
Edessa to the representation of the Morning and Evening
Stars : but as we are going to discuss this star-cult on another
line of research, I am disposed to leave it on one side for the
present, so far as the numismatic evidence is concerned.
The numismatics of Dioscurism is a very wide subject. We
now propose to make a brief re-statement of the fundamental
Dioscurism of the Acts of Thomas, and then to discuss the
hypothesis of the worship of the Morning and the Evening
Star.

^ In which connection tlie pillars (Jachin and Boaz) in Solomon's Temple
must not be forgotten, nor the similar pillars in the temple at Paphos, and
elsewhere, nor the pillars set up at Antioch by Tiberius in honour of
Zethos and Amphion.

252 SOME FURTHER LIGHT ON THE [CH.

IheActs The Acts of Thomas are, as we have said, a Syriac

are Syri'ac composition. The evidence is cumulative, and, I believe,
in origin, irresistible. The very first page would show it to the eye of
an expert scholar, who compared the Syriac text with the
Greek. In the Syriac, Judas Thomas is introduced as sold
away by his master to go to India with an Indian merchant,
in order to build a palace for King Gundaphar. One of the
qualifications of the slave who has been sold, turns out to be
his ability to work in wood, and especially to make ploughs
and yokes. We have already been discussing in a previous
chapter the invention of ploughs and yokes by the Dioscuri,
and have given striking parallels from sacred and profane
literature.

The Greek translator of the Acts, however, not under-
standing the connection between ploughs and yokes, has
interpreted the Syriac word for yokes by a double trans-
lation, and has advertised Thomas accordingly as a maker
of ploughs and yokes and balances ! The mistake has been
widely followed, as in the Ethiopic Contendings of the
Apostles, by versions of the story which follow the Greek. It
obscures the meaning of the tale at the very start to have
such an introduction of the balance along with the yoke^.

In the same way it can be seen that the Syriac version
must be assumed to be the original, if we are to explain how
later correctors have got rid of the undoubted statements of
the Acts as to the twinship of Jesus and Thomas. This
twinship is affirmed both in the Syriac which calls Thomas
the Twin of the Messiah, and in the Greek which addresses
hira as o Bi8v/j,o<; rov %/9<o-to{). But when the statement is
corrected away, we find in the Greek an expression like the
Abyss of the Messiah, which has no relation whatever to the
Greek word Didymus, but is the very slightest modification
for the Syriac word for Twin (Tehoma for Tauma). It
follows from this that our Greek Acts of Thomas are derived
from a Syriac original, in which the process had already
begun of removing the offensive relation between Judas
Thomas and his master.

^ See further on this in Additional Notes.

XXI V] TWIN-CULT AT EDESSA 253

One or two simple instances like these will throw into
relief the dependence of the Greek upon the Syriac, and
closer and continuous examination will abundantly confirm
the hypothesis. This does not mean that the Greek text
can never be right as against the Syriac : here as in the
New Testament itself, the version will sometimes be found
to justify itself against the original language. We are
dealing, then, with a document composed in some early
Syrian Church.

The story opens with the statement that Judas Thomas Thomas
is chosen by lot for the Apostolate of India, when the known apostle of
world is divided up among the twelve disciples. The division India,
of the world in this way for aggressive religious work is
parallel to the astrological division of the world under the
twelve signs of the Zodiac : and I have shown reason for
believing that the reason why Judas Thomas, the Twin, got
India as his portion is because, astrologically, India lies
under the spell of the sign Gemini. If that should be the
case, we start with the Dioscuri in the very opening sentences,
and have the key in our hands at the start for the elucidation
of the Acts. I stated the case as follows in Dioscuri, p. 40.

' If we turn to the article on the Zodiac in the Encyclo-
pedia Britannica (ed, ix), we shall find the following state-
ment:

' The influence of the signs, though secondary, was over-
mastering : India called them deduv BuvdfMet,^, and they were
the objects of a corresponding veneration. Cities and king-
doms were allotted to their parentage on a system fully
expounded by Manilius:

Hos erit in fines orbis pontusque notandus,
Quem Deus in partes per singula dividit astra,
Ac sua cuique dedit tutelae regna per orbem
Et proprias gentes atque urbes addidit altas,
In quibus exercent praestantia sidera vires.

Manil. Astron. iv. 696.

' Syria was assigned to Aries, and Syrian coins frequently
bear the image of a ram : Scythia and Arabia fell to Taurus,
India to Gemini.'

Here, then, we have the explanation of Thomas' supposed

254 SOME FUKTHER LIGHT ON THE [CH.

journey to India. It is a subordination of the ecclesiastical
division of the world to the astrological.

The story, then, opens with a Dioscuric allusion ; Judas
Thomas is, as we say, a Dioscure. He proceeds to tell us
the same in the opening chapter. After he has made
passionate protests against being sent to India, our Lord
sells him right away to an Indian merchant named Habban,
and as soon as they are on board ship, at Jaffa or at Caesarea,
Judas explains to Habban that he can make instruments of
wood, and buildings of stone; ploughs and yokes and ox-
goads, and the furniture of ships and pontoons, oars and
masts; and in stone, tombs, temples, and palaces. We
have already pointed out the relation of the Heavenly Twins
to the agriculture and navigation of antiquity : the building
of stone monuments and edifices is also one of the well-known
Greek characteristics of the Twins ; nor could Judas have
more clearly said that he was one of the Heavenly Twins,
short of using the actual title. Thus the opening of the
book is conclusive as to the motive that underlies it : the
writer's mask is off in the very first sentences.

The book is then arranged for us in a series of dramatic
Acts, in which Judas, with the assistance of Jesus, who is
accompanying his disciple, unseen, fi-om place to place, does
notable thaumaturgy, casting out devils and raising the
dead. The last and longest of these Acts appears to me to
The con- be a later edition to the book ; it contains the account of the
version of conversion of Mygdonia, the wife of a general of King Mazdai,
^Nisibis. under the preaching of Judas Thomas. The piece is alle-
gorical, and transparent : for Mygdonia is the name of the
district of which Nisibis is the centre, the river of Nisibis
being called by the same name ; and Nisibis was both ecclesi-
astically and politically the battle-ground between the West
and the East for many a day. The conversion of Mygdonia
stands for the conversion of Nisibis, which is attributed to
Judas Thomas : King Mazdai representing, for the purposes
of the allegorist, the Persian religion.

Now I think it will be found that every one of these
Acts of Thomas has the Dioscuric mark on it; that is, in

XXI Vj TWIN-CULT AT EDESSA 255

every one we shall be reminded that Jesus and Judas are
twins, being exactly alike, and mistaken constantly the one
for the other ; or we shall find that Judas is addressed as the
Twin of the Messiah, or spoken of as the brother of the
Messiah ; or in some way the Dioscuric emphasis is laid upon
the story.

The opening story is very significant : Judas and his jesus and
master land at a city, where a marriage is being made by ^yg^^j^g ^
a king for his son ; and after a series of preliminary adven-
tures, Judas is invited by the king to come to the marriage
ehamber and pray for a blessing on the young couple. It
needs but a very slight acquaintance with the tradition of
the Twins to realise that the presidency of the Bridechamber
and the Birthchamber is amongst the most widely diffused
of Dioscuric honours.' We have already made frequent
allusion to the part which twins play in marriage ceremonies,
■down to our own time and in our own country : so that if we
are to understand the opening Act of the series called Acts
of Thomas, we must read the matter in a Dioscuric light.
As we have said, the writer never loses sight of this motive
in the whole of his work. If we remove the twins from the
fabric of the story, by erasing whatever is naturally explained
by Dioscuric motives, the composition will be reduced to
a heap of meaningless shreds. The Acts of Thomas are
fundamentally Dioscuric. Perhaps that will be sufficient at
this point. I hope to deal with it again, more at length, in
an introduction which I am planning to write for the Acts in
-question.

Now let us pass on to the question of the two sub-solar Monim
■deities of Edessa, Monim and Aziz. As we have already said, ^j^^ ^^'^
Edessa is a meeting point of races and of religions ; it is so Edessan
to-day ; here the Arab, the Armenian and the Syrian meet ;
and such a conjunction occurred in ancient times, when the
early Greek colonists were mixed with the Syrians and the
Parthians, and when one whole quarter of the city appears to
have been occupied by Jews. Such a situation in early days
was very favourable to religious syncretism.

Our first enquiry relates to the names, Monim and

256 SOME FURTHER LIGHT ON THE [CH.

Aziz. Aziz has a very Arabian appearance, and is still a
common Arabian (and hence Turkish) name ; it means strong,
mighty.

Can this be the name of either the Morning Star or the
'Aziz= Evening Star? The name is very like that of the goddess
Venusr Al-'Uzza, which was worshipped at Mecca, against whom
Mohammed rails in his 53rd Sura, Mohammed had himself
in early days sacrificed to 'Uzza, the daughter of Allah,
according to the Moslem traditions. Now Isaac of Antioch,
writing in the first half of the fifth century, bears witness to
the worship of 'Uzza [Uzzi] by the Arabs of that period, so
that we do not need to go all the way to Mecca in search
of her^ In another passage Isaac identifies 'Uzza with the
planet Venus^. Now this is very important, for we are further
informed that the Arabs swore by the two 'Uzzas, 'presumably
referring to (the planet) Venus as the morning and as the
evening star.' It is a case of swearing by twins ! May we,
then, consider 'Aziz as an equivalent of the Arabian 'Uzza ?

Here is an interesting piece of further evidence, in the
commentary of 'Isho'dad on Acts vii. 43, we find as follows :

'Instead of Saturn your image, the Hebrew and Greek
say, the star of your god Re/an. The name of Refan is

^ Isaac of Antioch (Bickell's translation), i. 210, 211 :
Nee incolumem servaverunt eum Persae,
qui cum ipsis solem adorat,
nee pepercerunt ei Arabes,
quia Uzzim sacrificiis cum ipsis colit :
see also pp. 220, 221 :

(Arabes) pueros et puellas
Stellae Veneris immolaverunt :
and pp. 246, 247 :

Huic stellae Veneris sacrificia obtulerunt
tribus Hagarenorum...postquam autem
mulieres Arabum solem justitiae cognoverunt,
renuntiaverunt stellae illi Veneris, quam
inani spe coluerant. Onagri illi se jugo
subjecerunt.
- Noldeke in R.E. i. 660. We shall also find traces of 'Uzza in Petra:
for example, in Dalman's collection of inscriptions from Petra (Neue Petra-
Forschungen, p. 96) we have in No. 85, ' These are the millstones of El
•Uzza and of the Lord of the House which Wahbullatu, the caravan-guide,
the son of Zaidan, has made.'

XXIV] TWIN-CULT AT EDESSA 257

Egyptian; but Refan and Kewan and Kronos and the star
Venus, are the same. What some say of 'Uzza is declared
not to be true, because 'Uzza and Nanaea and Balthi and
Astarte and the Morning Star are the same.'

The passage requires a slight correction. 'Isho'dad has
an elliptical way of introducing matter, and of refuting
statements, which is often perplexing: and he does not
always tell us from what author he is quoting. In the
first half of the passage he has wrongly placed the words
'and the planet Venus,' which clearly belong at the end: and
this much is evident, that he has definitely identified the
Arabian 'Uzza with the Morning Star, conceived of as
feminine. We may add this testimony to what precedes
from Isaac of Antioch.

It is probable, then, that Aziz stands for either the
Morning Star or the Evening Star at Edessa.

It is also probable that this Arab name may have a close
relative in the Hebrew Uzzah and Uzziah, commonly ex-
plained as Jahu is my strength, but equally capable of
interpretation as 'Uzza is Jahu (compare such names as
Hadad-Rimmon, Anat-Jahu etc.).

It should further be noted that Noldeke has offered an
explanation through the two 'Uzzas, of the ' two pillars or Two
obelisks... smeared with blood, which appear in connection jj^ ^j-^^tjj^j^
with human sacrifices offered by a king of Hira.' It is
possible, then, that Aziz may stand for the planet Venus, and
answer to the Greek (f}(oa-<f)6po<; or eo-Trepo?.

What of the other name, Monim ? Can that be explained
on Arabic analogies ?

In Hippolytus, Philosophumena, Bk viu., we have the
refutation of a heretic named Movo'l/jlo^ ; this must be the
same name as we are discussing; and we note that he is
significantly called Movoifxot 6"Apayjr, Mono'imos the Arabian;
we must, then, allow that we have found the name Monim
in an Arabic form, slightly different from the spelling as
given above. From Monoimos we remove the case-ending,
and we see that the initial m is a participial prefix, and that
a root-letter has disappeared between o and *'.

H. B. 17

258 SOME FURTHER LIGHT ON THE [CH.

This suggests an exact transliteration in one of the
forms

or >

writing Hebrew characters instead of Arabic or Syriac, for

convenience. Of these forms, the second appears to be

preferable, on the ground that the form DVJD and the Greek

forms Movifiof;, M6v€fio<i, M6vi]fio<i were found amongst the

Safaite inscriptions (see Dussaud, Missio7is dans les regions

desertiques de la Syne Moyenne, Nos. 35, 220, etc.). Dussaud

explains (p. 58) that, in accordance with the above spelling,

and the theory of Arabic influence, the name Monimos

(Moun'im) means ' the good,' ' the benevolent.'

Aziz and Thus both the names Monimos and Aziz may be of

are Arabian origin, and in that case we must refer them to

Arabic. Arabic influence wherever, as in Edessa, Palmyra, Baalbec

or elsewhere, they can be recognised in the monuments or

the inscriptions.

We see, then, that Edessa has religiously been Arabised
at some period in its history : in fact, the very name (Abgar)
of its ruling dynasty can be found amongst the inscriptions
from which we were just now quoting.

It is natural to ask what were the names of the Twins,
or of the Morning and Evening Stars, before this Arabic
influence was in operation, or amongst the Babylonians or
the Greeks. With regard to their possible Parthian names,
it is natural to suggest that the key is to be sought in the
interpretation of Cautes and Cautopates, the names of the
two figures on the Mithra monuments; but this is still an
unsolved riddle. For the Babylonian forms, we shall suggest
that they were originally known as the Ishtar-Nebo or the
two Nebos ; and last of all, we shall suggest that in Hel-
lenising circles the Morning and Evening Stars were known
in Edessa by the name of Paracletes (a mysterious term
preserved for us in the New Testament).

The last of these statements, if established, will be of
the highest interest; for, as is well known, the Johannine

XXI V] TWIN-CULT AT EDESSA 259

writings speak of two Paracletes of Christian Theology ^ Are they
We should thus discover in the Fourth Gospel a new p^^^rj^^^
Dioscuric statement framed on a different line from the cletes?
Edessan twin-ship of Jesus and Judas Thomas (and perhaps
meant to avoid that suggestion), namely, that the real
Paracletes or Divine Assessors are Jesus and the Holy
Spirit.

We may present the suggested parallels to the eye as
follows :

There are two Para- who are Monoim and who are the two 'Uzzas,
cletes Aziz

One of whom is the suspected to be the one of whom is identi-
Morning Star and the Morning and Evening fied with the Morning
other, by consequence, Stars. Star; and the other,

the Evening Star. by consequence, with

the Evening Star.

At this point our incomplete argument has to face some
objections: for according to Julian (Orat. iv. p. 195), who
took a great interest in Edessa on account of its Solar
worship, the Edessenes worshipped along with the Sun two
irapehpoL named Monim and Aziz. These assessors he
identifies with Hermes and Ares respectively 2. He admits
that he makes this identification on the faith of Jamblichus,
and Cumont points out, in an article on the Mithra-cult in
Edessa^, that it is merely a hasty Neo-Platonic identification
on the part of Jamblichus.

A little further on in the same Oration (p. 200) Julian
informs us that Ares (the Aziz of Jamblichus) is said by
the Edessenes to march in front, or be the herald of the
Sun*, which, if we leave Ares out of account, means that

1 John xiv. 16, 'Another Paraclete,' and 1 John ii. 1, »We have a
Paraclete.' In this connection it may, perhaps, be lawful to quote also
John xvi. 7 ('If I go not away, the Paraclete will not come; if I go away, I
will send him to you'). See further on p. 263 for the identification.

2 I.e. ol TTj;/ "ESecrcrai' oiKovvre^, iepbv e| at'w^'oj "HXiof x^p^oj', M.dvi/x.oi' aunf
/cat "Afif^OJ' (jvyKadeSpeijovaiv, aiviTrecxdai, (prjcnv, lafi^Xcxos . . .ilis 6 jxev M.dvi/J.os
'^p/jL^s eiT], "A^tfos 5e ' KprjH, "BXlov irdpedpoi, iroXXa Kal dyada ri^ irepl yiji'
eTToxereiJOVTes.

^ Cumont, in Revue Archeologique, 1888, pp. 95 sqq.

* ' Ap7]s, 'Afiioj \ey6/x€i>os virb tuov oiKoiivTWV ttjv 'Ede(T<rav "Siipwv 'HXt'oi/
irpowofj.ire'uei.

17—2

260

SOME FURTHER LIGHT ON THE

[CH.

Evolution
of astron-
omy.

Mercury
late.

Venus re-
garded as
double.

Aziz is the Morning Star, and confirms our previous
explanation.

Cumont, after clearing away the difficulty introduced
by Jamblichus, comes to the conclusion that Monim and
Aziz are to be identified with the Morning and Evening
Stars, and with the torch-bearers upon the monuments of
Mithras.

At this point I think we may take the matter up for a
closer consideration, for there is room for more to be said on the
subject, probably from the standpoint of ancient Babylonian
and Arabian astronomy. Very possibly we have to start from
an astronomy, which has for its principal figures the Sun,
the Moon, and the Hesper-Phosphor dyad. These deities
vary in sex, being sometimes male, and sometimes female,
as we work from Babylonian, Old Arabic, or Syrian
material.

Let us first imagine to ourselves what the evolution of
astral deities is likely to have been in ancient Babylonia or
Arabia, and then compare the hypothetical evolution with
the recorded facts as disclosed by the monuments and the
literature.

It is clear that such an insignificant planet as Mercury
can never have occupied a place in the first astral pantheon.
It is difficult to observe, so difficult, that very few, of ordinary
people, have ever seen it : and I believe this has been stated
to be the experience of so great an astronomer as Copernicus ;
but, even if seen, it is rarely seen, and is inconspicuous,
and it can therefore hardly have had a place in the first
astral pantheon, or, indeed, a prominent place in any
pantheon.

On the other hand, the planet Venus is one of the most
conspicuous objects in the heavens, and was certain to have
religious attention, after the Sun and the Moon.

More than that, it is practically certain that the first
observers did not know that the Morning Venus was the
same as the Evening Venus, and they commonly explained
their similarity by the idea that they were twins, the
assessors or heralds of the Sun : it will follow from this that

XXI V] TWIN-CULT AT EDESSA 261

the first stage of the astral worship was inclusive of three
heavenly bodies disguised as four, viz. the Sun, the Moon
and Hesper-Phosphor, a triad regarded as a tetrad : and, as
we have said, from this triad it will be a long stage to a
subsequent tetrad, if the next addition to the astral pantheon
is to be the planet Mercury.

Here, then, we begin to ask for verifications: and at first Is Nebo
we run our heads against a flat contradiction; for it is cer- Mercury?
tain that in the ordinary Babylonian astronomy the planet
Mercury is represented by Nebo, and Nebo as a god is
anything but insignificant, nor are there any signs of his
being a later acquisition to the company. When, therefore,
we say that the nature of the case requires the absence of
Mercury, the reply is that Mercury is there ; and when we
say that Mercury must, in any case, be of slight import-
ance, we have to face the fact that Mercury is of great
importance, for he is Nebo or Nabu, the companion of the
great god Bel.

How is this contradiction to be met, unless by the Or is he
assumption that the name of Nabu has been transferred venusT^
to the planet Mercury from some more prominent star ?
It is natural to suggest that behind the Babylonian
tetrad

Sun, Moon, Ishtar and Nabu

there lay a triad

Sun, Moon, and Ishtar-Nabu,

where the divine son and daughter have been found in the

twin Morning and Evening Star, so that if Nebo is the

Morning Star, Ishtar is the Evening Star, or conversely. In

order to verify this hypothesis, we may turn to the astronomy

of the ancient Arabian kingdoms ; we have already had Mercury

reason to suspect that the Meccans worshipped the Evening ^^° Early^"

Star as Al'Uzza, or as the 'Uzzas ; and this naturally suggests Arabia.

that we should examine the theology of the ancient Minaean

and Sabaean kingdoms, of which so many valuable and early

monuments have been recovered by Bent, Glaser, and others.

Here is an important statement in Nielsen's book on the

262 SOME FURTHER LIGHT ON THE [CH.

Moon-religion of early Arabia: 'In the Minaean and Sabaean
theologies Mercury is eliminated and the four divinities have
become three^.' Again: 'Venus, instead of being feminine,
as is usually the case, is masculine, and Mercury is elimi-
nated.'

It would be more correct to say, not that Mercury has
been eliminated, but that it has not yet been introduced :
and that the three divinities, which appear as four, have not
yet become four in reality.

Thus the common form of enumeration of deities in
Southern Arabia^ involves three or four objects of worship :
the following is a typical group :

The Moon (masc).
The Sun (fem.),
and 'Athtar (= Ishtar) (masc),

to which the people of Hadramaut add Haul, whom Hommel

identifies with Mercury, and the Katabanians add Anbaj,

who is clearly parallel to the Babylonian Nabiu, except that

his name has a suspiciously plural appearance about it, and

may be taken to represent Mercury, or perhaps a pair of

transferred Nebos from another place.

Evolu- From the S. Arabian peoples, then, we learn how the

s^A^b" astronomical evolution took place. It began with Sun and

astron- Moon, as amongst the Babylonians, where the Sun is male

^^^' and the Moon female, or with the Moon (male) and Sun

(female), as amongst the Arabs from Harran to the Indian

Ocean : to this pair were added two sons of the primal pair :

they must have been sons because even Ishtar is male in

Southern Arabia, and they were perhaps known as the two

Nebos. The name Nabu is closely related to the Arabic for

prophet (naby), and means in this connection the herald of

the Sun. Both Mercury and Venus have the appellation

1 Nielsen, Die altaraUsche Mond-religion, p. 22.

2 For Northern Arabia we have the Teima Inscription, which again
has three astral deities (see Lidzbarski, Handbiich der Nordsemitischen
Epigraphik, pp. 445, 447). This inscription is referred to the fifth century
before Christ.

XXIV] TWIN-CULT AT EDESSA 263

DilbatS which, according to Jensen 2, has the same heraldic
force. It appears, then, that Jamblichus was not altogether
wrong when he identified the Edessan twins with Ares and
Hermes ; he was right as regards Hermes, for Hermes is the
conventional equivalent of Nebo : he was wrong about Ares,
and ignorant, as ourselves until lately, that Nebo as Mercury
was a displacement.

This theory of the gradual development of the planetary Nebo a
astronomy of the Babylonians, helps us to understand a go^^jn^^*^
curious neglect of the god Nebo, which went on in the time Babylonia,
of Hammurabi. As Jastrow points out^ Hammurabi exalts
Marduk and depreciates Nebo ; in fact, he seems to ignore
the latter deity, and appears to transfer his title, nahiu Ann
(the herald of Anu), to the former god. This is perfectly
intelligible, if it was found out in Hammurabi's time that
the two heralds were one and the same. Ishtar retains one
of the Nebo dignities, the other goes begging : it is trans-
ferred at first to Marduk, and ultimately is given to the
smallest of the planets.

When we have recognised that changes have occurred in
the names of the planets, as well as in their sexes and relative
rank, we are able to connect our new results with what went
before, when we explained the equivalence of Monim and
Aziz with the Morning and Evening Stars, with the 'Uzzas
of Arabic tradition, and with the Paracletes of the New
Testament : for we can connect Nebo and the Paraclete Nebo as
directly from the pages of the New Testament itself. l\ete^^^'

It will be remembered that when Barnabas is reported Barnabas
in the Acts of the Apostles^ to have joined the Apostolic ^^eto"^"
company, something occurred with regard to his name : there
can be little doubt that Barnabas stands for an original Bar-

^ For Venus as Dilbat and as the Herald (Nabu), see E. Brown, Primitive
Constellations, 11. 96 from W.A.I, v. xlvi. 201:
Kakkab Dil-bat | Na-ba-at. Kakkabu.

The planet Venus | She announces ( = the Proclaimer). A star(-name).
Again on p. 217 (from W.A.I, n. xlix. No. 4) :

Kakkab Nabi (' The Star of the Proclaimer ') = Venus.
■■' Jensen, Kosmologie, pp. 71, 98, 117-33.
■* Die Religlonen Bahijloniens and Assyriens, i. 119.
* Acts iv. 36.

264 THE TWIN-CULT AT EDESSA [CH. XXIV

Nabu, and that the name is of pagan origin^ The explanation
is, however, given that the Apostles called him Barnabas, i.e.
u/o9 Trj<; TrapaKXija-ewf, a son of Paraclesis, or son of consola-
tion, or son of exhortation. Now it stands to reason that they
never called him anything of the kind ; Avhat they did was
to modify the heathen connotation of his name, and make
it ecclesiastically decent. See how close they came to
actually calling him a son of the Paraclete. Thus the Acts
of the Apostles help us in our previous identification of the
Paraclete with one or other of the Hesper-Phosphor pair.
Now if this argument is substantially correct, it follows that
Para- the original meaning of Paraclete is not Comforter but
Herald. Herald, Prophet (Nabi), or, one might almost say. Fore-
runner,

Strange as the foregoing suggestion of the twin-ship of
Jesus and Jesus and the Holy Spirit may at first sight appear, there is
Spirit^ ^ evidence that the belief was current in Gnostic circles. In
in the the Pistis Sophia (ed. Schwartz and Petermann, p. 77) the
Sojihia. Virgin Mary explains to Jesus that the prophecy in the
Psalm about the meeting of mercy and truth had been ful-
filled in him, when yet a child, before the Spirit came upon
him, when occupied in the vineyard with Joseph. ' The
Spirit came from on high, entered my house in thy likeness,
and I knew him not, supposing him to be thyself: and the
Spirit said to me. Where is Jesus my brother ? ' The Virgin
then binds the Spirit-child to the bed, and goes out in search
of Joseph and Jesus. When they return, the similarity of
the two children is evident ! So the Gnostics of the Pistis
Sophia have preserved for us the peculiar form of Twin- belief
which we have been discussing.

^ It is actually found on a Palmy rene Inscription : see De Vogii6, Syrie
Centrale, no. 73.

CHAPTER XXV

FURTHER TRACES OF THE TWINS IN ARABIA
AND IN PALESTINE

The foregoing chapter was almost entirely concerned
with elementary Eastern Astronomy ; it stated how the first
students of the skies, and the first worshippers of the
heavenly bodies, evolved their pantheon gradually out of
a primitive rmcleus, and with primitive misunderstandings.
A great deal has become clear to us from the recognition of
the fact that the early observers revered the Morning Star
and the Evening Star as a pair of twins. Thus, when the
idealised twin-brethren appear in the visible heaven, they do
not appear as a constellation, or as a sign of the Zodiac, but
as a single misunderstood planet. It may, however, be
asked whether this widespread duplication of the planet
Venus is necessarily connected with a twin-cult on the
earth-plane, such as we have traced from its first gross forms
among the African savages. It will not be easy to answer
such a question right ofif, because we have not yet been able
to investigate the twin-cult for ancient Babylonia, or ancient
Arabia, nor is it at all easy to make such an investigation
apart from the religion or the astronomy of the peoples
involved. We can, however, say that just as the African
cults emerge into a cult of the Sky-god and his twin-children,
and in that emergence become parallel to what we know of
early Greek and Roman religion, so amongst the Babylonians
and the Arabians we have the same Sky-parentage, either
in the form of Anu, the Sky-god, or in the variant forms of

266

FURTHER TRACES OF THE TWINS

[CH.

The

Thunder-
bird in
Arabia.

The

Qawari-

birds.

the Sun-god, or the Moon-god, according as either of the
latter acquires the more prominent position : so that there is.
nothing against the belief, and there is analogy for the belief^
that a human twin-cult may underlie the worship of the
great Semitic peoples : and if we find traces of the Sky-god
as a tree-god, and of his twin-children associated with a cult
of holy trees or birds, we shall be able to connect together
the various forms in which the cult appears, and in the end
be certain that Twins, whether Indian, Semitic, or Germanic,
or Celtic, or Graeco-Roman, do all derive their dignity from
an aboriginal terror, such as that which we have been studying
in the previous pages.

Suppose we make an enquiry into the existence of the
Thunder-bird in Arabia. Is the woodpecker lucky or un-
lucky ? Is the woodpecker or any other bird the repre-
sentative of the sky or the thunder ? The enquiry is almost
outside of my own personal field of study, but I have had
the valuable help of my friend Fritz Krenkow, of Leicester,
an Arabist of the first rank. From his researches I derive
the following account of what looks very like the thunder-
bird in the Arabic literature. The book from which I am
quoting is named : Talwlh fl Shark al-Faslh, by Abu Sahl
Muhammad Ibn 'Ali al Harawi, a commentary on the
philological work al-Fasih by the celebrated Arabic Gram-
marian Tha'lab (ed. Cairo, 1907, p. 86):

' You call this bird Qariyah and the plural is qawarin.
It has short legs, and a large beak and a green back, the
Bedouins love it and consider it a good omen. Note that
the Bedouins consider it a good or a bad omen. As regards
the good omen, because it announces rain when it comes and
there is just an indication of clouds in the sky. Hence
al Ga'di (a poet contemporary with Muhammad) has said :
" Then did not cease to pour water over them and over their
country a thundering cloud which drives along tfte Qawarl
birds." As for the bad omen : If any one of them were to
meet on his journey a single bird of this kind, and there were
no clouds and no rain, he considers it a bad omen. A poet
has said, " Was it on account of the repeated scratchings of

XXV] IN ARABIA AND IN PALESTINE 267

the Qariyah-bird, that you threw away the women made
captives and returned home with terror?" He makes fun of
certain people who made a raid on which they took much
spoil. Then, when they were on their march home they
heard the voice of a Qariyah-bird, they abandoned their
booty and fled.'

A similar explanation is found in Lisan-al-'Arab (ed.
Bulaq, vol. xix. p. 41) where a verse of another contemporary
of Muhammad is quoted as follows :

' Ibn Muqbil has said : On account of a flash of lightning
from the North land (i.e. Syria) have I been kept awake ;
whenever I said, it has abated, it Jiai'ed again, and the
green Qawdrl birds were flying close to the ground in the
darkness!

Here we have something like a thunder-bird : it does
not, however, appear to be the black woodpecker.

There is another bird which is considered by the Bedouin
as of especially evil omen, but here again it is not clear what
the bird is. Its name is al Ahyal, but whether it is a wood- The bird
pecker or a falcon or some other unknown species, must ^ -^^ '
remain obscure ; I should hardly expect to find the wood-
pecker in Southern Arabia : and it does not seem as if we
should get much further light on the subject from the Arabic
writers.

The net result is that we do seem to have recovered an
Arabian storm-bird or thunder-bird.

Amongst the Babylonians we also find traces of storm-
birds, e.g. the great Zu-bird; but I do not pursue this subject The great

p , r Zu-bircl in

further. Babylonia.

It is interesting to note that we are not entirely without
evidence on the subject of the Babylonian beliefs with regard
to twin-births. It is noted by Jastrow^ that the Babylonian Twins in
priests regard it as an evil omen for the king, if a woman * '^ °^^^'
bears twins of opposite sexes ; but that twins are of good
omen if they appear in the royal house-. This agrees with

1 Religion of Assyria and Babylonia, 385 sqq., 391, 396.
"^ See V. Negelein, Die aherglauhische Bedeutung der Zicillingsgehurt in
Archivf. Rel. v. 271.

268 FURTHER TRACES OF THE TWINS [CH.

what we have observed in so many places, that twins of
opposite sexes are peculiarly detestable : the raising of the
taboo in the royal house corresponds to what we observed
among the Brahmans and elsewhere, the taboo and its omens
being reversed for the upper classes, and left in force among
the vulgar, who can pay toll to the upper classes for the
dangers which they introduce to the community. It is said
that the same thing can be traced in Egyptian history.

There is a curious tradition, which I have not succeeded
Ninus the in analysing, according to which Ninus, the first king of
of Picus ? -A.ssyria, is a brother of Picus who is also Zeus : does this
mean that the woodpecker was known as a cult bird in
Babylonia ? The passage to which I refer is in Diodorus vi.
5, where it is restored from the Excerpta ex Joannis Chronicis
apud Cramer, Anecd. Paris, vol. ii. p. 236.

It begins thus :

6 he dhek^o<i l^lvov, Ii iKo<i, 6 koI Tiev'^, e^a(ri\evae t?;?
'IraX-Za? err] pic Kparcov rfj-^ Svcre(o<;...ea')(^e 8e 6 avTO^; TltKO<i,
0 Kol Zeu?, vlov ovofiart, ^avvov, ov koX ' Epfjbrjv eKciXeaev et'?
ovojiia Tov TrXavr/Tov aaTepo<^.

It is probable that this identification of Ninus the first
king of Nineveh with the brother of Picus, Woodpecker, is
due to some confusion between Ninus and Minos, in which
case the Woodpecker is no Babylonian or Assyrian bird,
but our old friend Picus of Crete — as we might have
expected from the repeated formula ' Picus, who is also
Zeus.'

In the same way Moses of Khorene (i. 15), along with an
account of the death of Ninus, has an alternative story that
he escaped to Crete: here again we suspect confusion between
Ninus and Minos.

The further statement about Picus being the father of
Faunus is taken from the Roman mythology, where they
are closely connected. But why does he equate Faunus and
Hermes ?

If we have failed to follow Diodorus in connecting Picus
with Ninus, we need not banish the sacred woodpecker from
Assyria; for, as we have shown elsewhere, he is called Hedad

XXV] IN ARABIA AND IN PALESTINE 269

in the Arabic of N.W. Africa, which is a survival from the
Amorite and Assyrian Hadad, or Adad, the thunder-god.

Returning northward, we may remind ourselves that
both in the history and geography of the Holy Land, we
have already found an abundance of Dioscuric traces; we
have, for instance, discussed the Boanerges of Galilee and
the place named Ibn Abraq in the S.W., which is the
geographical counterpart. We have also shown that the
Phoenician traditions were saturated with Dioscurism. We
may add another Thunder-shrine close to Jerusalem ; there is
a ruin to the N. of the city and almost due E. of Ramallah,
called Khurbet Ibn Baraq (Ruin of the Son of Lightning).
Nor is Jerusalem to be exempt ; the twins were honoured in Twins
Jerusalem in the time of the supremacy of the Syrian kings, gaiem"
as we see by the story of Heliodorus in the second book of
the Maccabees \ From the Talmud we have the suspicious
reference to a pair of sacred cedars, which stood in the
Temple courts, from which it is suspected that the Kedron
derived its name (valley of the Cedars), and after the fall of
the city, the Dioscuri were locally honoured on the coins of
the restored city, Aelia Capitolina.

In the present chapter I only wish to establish one
point further, viz. that the geography of Palestine shows
traces of Dioscurism in connection with the sea of Galilee.
First of all with regard to Beth-Saida, and second for
Choraziu.

When we were discussing the Phoenician traditions, as Twins on
preserved by Sanchoniathon, we found a pair of twin an- of ^Galilee
cestral heroes, named Halieus and Agrieus (the Hunter and
the Fisher): and it wag pointed out that these were probably
modifications of an original Semitic root, meaning either to
hunt or to fish. One of the names was certainly connected
with the Phoenician personal name Sid (as in Sid-Melqart,
etc.), and the place name of Sidon (modern Saida). It is
quite impossible to detach these names from the Galilean
Beth-Saida, which should naturally mean the place of worship Beth-
of Saida, the twin fisher-hunter. It does not mean House of^^^^^'

1 2 Mace. iii. 22-30.

270 TWINS IN ARABIA AND IN PALESTINE [CH. XXV

Chorazin.

Its name
is dual.
'The Two
Heralds.

Fish. It is the place of honour of the patron saint of fishing;
there is no reason to believe it to be a fish-god^ Thus, if
there is one Beth-Saida, there is one Dioscuric centre ; if
there should be two there will be two such centres : one
would suppose that a natural place for such sanctuaries would
be the shore of the Lake. In Central Syria, to the S. of
Damascus, Dussaud notes a village named Saida, which was
at one time the residence of Ghassanid princes. One may-
suppose this to be a shrine of the patron deity of hunting^.

So much for Beth-Saida. Now for Chorazin. Here we
have again a Lake town, which is the centre of twin-worship.
The name is not Hebrew. It is Aramaic or Syria c; it means
The Heralds, and, as we have already seen, this was one of
the titles of the Twins in Mesopotamia and in Arabia.
Chorazin may be regarded as a variant of the Nebos. Now
notice a curious and impressive textual variation: the Codex
Bezae does not call it Chorazin but Chorozain, which is a
dual formation, and means the Two Heralds or the Two
Preachers. The reading of the Codex Bezae must be original,
and is a striking testimony to the existence of Dioscuric
ideas in Galilee, especially on the shore of the Lake^ There
is nothing that need surprise us in this ; for in any case we
shall have to allow for strong Aryan elements in the ancestry
of the Galileans, and where the Aryans are we have seen
that the Twins are sure also to turn up. This result is of
the highest importance. It gives us the necessary point
d'appui for applying Dioscuric tests to the criticism of
historical accounts, and enables us to explain (and sometimes
to explain away) a good deal of perplexing matter : but of
this more later on.

1 Saida is a personal name in Palmyrene: see de Vogiie, 76-.

2 See Dussaud, Mission dans la Syrie Moyenne, p. 39.

^ For a parallel to illustrate the way in which a dual sanctuary can be
formed, we may take the tombs of the two Kazims. They are 'situated
about three miles N. of Baghdad, and constitute one of the principal places
of pilgrimage of the Shi'ites. Around them has grown up a considerable
town, chiefly inhabited by Persians, known as Kazirneyn,' Browne, Episode
.of the Bab, p. 85 n.

CHAPTER XXVI

ON THE TWIN-CULT IN EGYPT

We have spoken briefly in the previous chapter on the Twin-cult
twin-cult in Palestine, and more at length on the same ^^^ '
subject from the standpoint of the Arabians and the Baby-
lonians ; it may be as well to say a word or two about the
Egyptian view of the matter : and the first word is one of
<3aution : we must not expect to find twins honoured as Twins not
thunder-boys, in a country where there is no thunder, nor as ^jg j^ "
rain-makers, where no rain descends. Accordingly it is re- Egypt.
cognised by archaeologists, who do not however know the
reason for the observation, that ' the double axe is a form
■altogether foreign to Egypt ^' How could there be a thunder-
axe, where thunder is unknown^ ? Nor shall we be likely
to find the twins in evidence with their sire in an oak-tree,
or the neighbourhood of an oak-tree, for the thunder-tree
will also be absent ; we cannot have an Egyptian Mamre or
an Egyptian Romovo. The evolution of the cult must be on
different lines in Egypt, even from what it was in Arabia
or Babylonia. The natural suggestion is, that if the twins
are credited to the sky-parentage at all, it will be as having
mantic powers rather than meteorology. The parent, if any,
should be the Sun, or the Sky, and not the thunder.

Now we can actually trace something of this kind, i.e. we

1 Journal of Hellenic Studies, xrv. 1894, p. 304.

2 Prof. Newberry in Annals of Archaeology and Anthropology of the
University of Liverpool, suggests that a certain Egyptian sign is the symbol
for a thunderbolt, and that it belongs to the god Min (= Amon), the thunder-
god. The identification is very doubtfu

272 ON THE TWIN-CULT IN EGYPT [CH.

can find plenty of traces of ordinary twin- worship, and we
can find divine twins, in the Zodiac and elsewhere. For
instance, we shall find that Shu is the first-bom son of Ra,
and Hathor, and that he has for his twin-brother the lion-
headed Tefnut'; and in the book of the Dead, Tefnnt, the
divine consort of Shu, is classed together with him, and with
Turn as a ruler of Heliopolis — ^.later texts refer both Shu and
Tefniit to the Zodiac as the Twins. Then there is another
pair of Heavenly Twins that preserves the feature of mutual
hostility, which has been so often noted, as in Jacob and
Esau, in Romulus and Remus, etc. These are Horus and
Set", who are described as twins and adversaries ; in the
great hymn to Amen Ra, the god is described as ' Thou who
judgest the dispute between the twins in the great hall,'
where it is said that Horus and Set are intended.

These cases are suggestive that the same problem has
been before the Egyptians of interpreting the twin-taboo
that we have found everywhere else. We may confirm the
suggestion by the consideration of a twin element in the
Twin- priesthoods of the great temples. From the Serapeura at
P"f?*^^^^^ Memphis we have a collection of documents belonging to the
phis. Ptolemaic period, which deal with petitions lodged with the

government by Taues and Taous, the twins in the Serapeum,
who complain that they have been defrauded by the officials
of their normal and just allowance of corn and oil. The
story is an interesting one when the documents are grouped
together : we see the Egyptian Circumlocution Office finally
outwitted, and the Twins restored to their rights. For our
purpose the important thing to note in the story is that the
young ladies are Egyptians, and that they plead precedent
against defaulting authorities, asking that they may have
the same allowances as the twins who were in office before
theni\ In other words, there was a line of Egyptian Twin-
priestesses at Memphis, and no better proof could be given

' Wiedemann, Religion of the Ancient Egyptians, p. 32.
" Wiedemann, p. 116.

5* e.g. Pap. Mus. Britt., xxii., KaOics Kai raij irpovirapxoiKrais rjfiQv iv ry
rbvi^ aWais 5idvfj.ats ey^vtro, which suggests a long succession.

XX Vl] ON THE TWIN-CULT IN EGYPT 273

of the prevalence and sway of the twin-cult in Egypt.
Whether the girls in question were the earthly representa-
tives of a pair of great Twin-sisters is not so easy to prove
in a final manner ; but it looks extremely probable in view
of the fact that the priest in such cults commonly personates
his deity; we might compare, for example, the priest at
Antioch, named Amphion', who was instrumental in setting
up the pillars to Zethos and Amphion in that city. The Twins at
same suggestion may be made for the Egyptian Thebes,
though not in quite so striking a degree : here we have a
document called ' The Money-bill from Thebes ' (published
by the Palaeographical Society), in which the financial obli-
gations are discussed of two young ladies, who are Ibis-
wardens; their names are Tathautis and Taeibis: here again
we are dealing with Egyptians, and when we remove the
feminine prefix (ta), we have clearly the name of the god
Thoth, and of his cult-bird the Ibis. The names are,
therefore, probably twin-names, and the young ladies are
twins, attached to the service of Thoth. That is sufficient to
suggest to our minds the existence of a service of twin-
priestesses at Thebes.

Possibly we may take the argument a step further, for
here we have an actual case of the priestess taking the name
of the deity. Thoth answers to Hermes and to the Baby-
lonian Nebo : is it conceivable that, as in Babylonia, Thoth
was at one time honoured in twin-fashion ? At all events. Twins in

a measure of twin-cult has been made out : and it has been ^syp*

sometimes

made out for ancient Egypt, and not for a Greek immigrant from
population. When we come to the Greek settlers, or to ^^Jj^g
Egyptians who adopt Greek customs, we find twin-worship,
and actual temples of the Dioscuri all over the country, and,
as we suggested a while back, we find the Twins engaged in
mantic and medical service".

There is also evidence that the Twins were sometimes Twins
attached to the worship of the greater gods and goddesses : ^Q^^^g
for example, we have from Oxyrhynchus the following im- greater
portant statement, showing that the Dioscuri were worshipped
J Cf. John Malalas, p. 234.
H. B. 18

274 ON THE TWIN -CULT IN EGYPT [CH. XXVI

in that city in a.d, 20, apparently in some connection with
Isis. The document is a census paper of the date mentioned,
and begins as follows':

' To Eutychides and Theon, topogrammateis and komo-
grammateis, from Horion, the son of Petosiris, priest of Isis,
the most great goddess, of the temple called that of the Two
Brothers, situated by the Serapeum at Oxyrhynchus, in the
Myrobalanus quarter etc'

The Two Brothers can hardly be anything else but the
Dioscuri ; we find them served by a priest of Isis, and
apparently in a joint temple of Isis and the Twins.

Wherever the population of an Egyptian town is made
up, wholly or in part, of Greek colonists, we shall find plenty
of dedications to the Dioscuri : but these do not help us
with the history of an Egyptian cult : one has only to turn
to the indices of the volumes of the Oxyrhynchus Papyri, or
to Prof Petrie's volume on Naukratis, to see how much the
Twins are in evidence in the religion of the people. The
difficulty is in deciding whether these dedications and the
involved names cover an original Egyptian worship. We
have, however, said enough to show that there was such
a twin-cult in some of the greatest Egyptian temples. As
we have said, it was probably mantic, and had associated
with it the practice of incubation and the interpretation of
dreams ; for not even immigrant Greeks could use the Twins
for functions which involved the weather in a country which,
in the strict sense of the word, has no weather.

1 Oxyrhynchus Papyri, vol. ir. p. 214.

CHAPTER XXVII

THE STORY OF ESAU AND JACOB INTERPRETED

We now proceed to use the results of our enquiry for the
interpretation of the legends of the Old Testament. The The Twins
book of Genesis, in particular, is heavily Dioscurized, and ^ook of
needs a fresh commentary in the light of the facts which we Genesis.
have collected from all over the world. In some cases the
matter to be discussed amounts to little more than a collo-
cation of names, as Jabal, Jubal, and Tubal-Cain, the nomad,
the musician, and the smith (for Tubal-Cain is described as
the inventor of iron and brass work, and the name Cain, by
itself, means smith ^). If we had not the occupation stated,
we should have suspected from the assonances that we were
dealing with a Kabiric triad (plus their sister Noema, as in r •^
the case of Castor and Pollux with Helen) : but with the
occupations we note the suspicious resemblance of Jubal the
lyrist to Amphion of Thebes, or to Apollo the divine twin of
Delos.

The case of Cain and Abel (Qabil and Hebel of the Story of
Arabs) is more difficult. They are marked out as twins in /bel-^'^
one striking feature, that of the hostility between the two
brothers, and the fact that one of them kills the other, of
Avhich we have found numerous traces in the history of the
twin-cult. The matter needs further confirmation before we
can make a strong statement on the subject: it is not
uncommon for the first children, in the legendary births from
the first pair of human beings, to be thought of as twins.

One of the clearest and most instructive cases of a

' That is, the derivation from the Hebrew word Qana', to acquire, in
Gen. iv. 1, is a misbegotten piece of bad etymology.

18—2

276

ESAU AND JACOB INTERPRETED

[CH.

of Abra-
ham and

his

heavenly
guests :

the story
of Esau
and
Jacob :

Dioscurized narrative is the story of the visit of the three
angels to Abraham at the sacred oak of Mamre, and the
subsequent destruction of the cities of Sodom and Gomorrha
by two of these angels. Every detail in this story is
Dioscuric : the sacred oak which is the scene of the theophany,
the thunder-god and his two sons ; the promise of rejuven-
escence and of offspring to the aged patriarch and his wife,
in recompense for his ready hospitality ; the reward meted
out to the inhospitable men of Sodom, partly by blinding of
individuals, and collectively by the raining of fire and brim-
stone from heaven, — all these points can be illustrated from
the Rig- Veda ^, and the Greek mythologies ; and, as I said in
another place, the story, if it were translated into the terms
of Greek life, would be at once recognised as fundamentally
Dioscuric. As I have already explained this in the Cult of
the Heavenly Twins, I do not repeat the matter at greater
length.

Now let us come to another Biblical incident, or series of
incidents, the story of the fortunes of Esau and Jacob : let
us read this story in the light of what we know of the
Dioscuri, and let us see what has to be subtracted from the
accounts in Genesis on the ground of legendary accretion, or
mythological foundation. The case is, in one respect, simpli-
fied for us by the admission that the two brothers are twins.
If they are twins, are they also Dioscures ? Do they- quarrel ?
Does one kill the other ?

The answer is that the quarrel between the two brethren
is the leading motive of the story, so much so that it is even
described as antenatal : the mother obtains a divine oracle, ex-
plaining to her the meaning of the mutual fraternal hostility.

' As, for example, in the kindness of the Apvins to the aged Cyavana.

Eig-Veda, i. 116. 10, ' You, 0 Nasatya, took off the body of the aged
Cyavana, like a cloak.'

I. 117. 13, 'You, 0 A9vins, through your help made the aged Cyavana
young again.'

So in I. 118. 6 ; vii. 71. 5 ; v. 74. 5 ; x. 39. 4.

Especially note v. 74. 7, ' You took from the aged Cyavana his bodily
covering, like a garment, then you made him young again, and women again
provoked his desire.'

XXVIl] ESATJ AND JACOB INTERPRETED 277

The quarrel is a mortal one for the major part of the Esau
action. Esau means to kill Jacob, and it is a design which jac^b-
he cherishes for a large section of their common lifetime. It
maybe objected that the story stops short of the culminating
action as we have it in Romulus and Remus. There are,
however, different ways of telling the same story : and in the
case of Esau and Jacob we have one story in Genesis, where
Esau determines to kill Jacob and just doesn't kill him ; and
at the same time there is quite another story current in the
Jewish traditions, according to which Jacob decides to kill
Esau and actually does so. The story will be found in the Jacob kills
book of Jubilees, as follows (Jubilees xxxviii. 1):

' And after that Judah spake to Jacob his father, and
said unto him : " Bend thy bow, father, and send forth thy
arrows, and cast down thy adversary, and slay the enemy :
and mayst thou have the power, for we shall not slay thy
brother, for he is such as thou, and he is like thee: let us give
him this honour," And Jacob bent his bow and sent forth
his arrow, and struck Esau his brother on his right breast
and slew him.'

As we have said, this is a variant of the Genesis story,
and in fact it varies in two ways ; first in making Jacob kill
Esau, and secondly in describing the twin brothers as exactly
alike, instead of, as in Genesis, diverse.

The two traditions are combined, as far as the murder is
concerned, in the Testaments of the Twelve Patriarchs^,
where it is explained that Esau came back, eighteen years
after his reconciliation with Jacob, to make war with him,
along with a strong and numerous contingent of fighting
men ; and then Jacob struck Esau with an arrow, and he
was taken up dead in Mount Seir. The reference to Mount
Seir shows that it was Jacob who had gone to make war with
Esau, and not conversely.

There are, then, two traditions, both of which contain the
Dioscuric motive that one brother should kill the other.

Return to the book of Genesis : we find that when the Jacob and
twins were born, one of them was rough and hairy, and the

* Text. Judah, ix.

278

ESAU AND JACOB INTERPRETED

[CH.

parallel to
Zethos
and
Amphion :

Esau the
Eed man.

f

'Esau the
Thunder-
child.

The

meaning
of Jacob's
frauds.

Other was smooth, and their characters corresponded, for one
of them was a hunter and the other a shepherd.

We need hardly stay to draw the parallel between the
Biblical twins and the Theban twins, Zethos and Amphion,
of whom Zethos is the hunter with the dog, and Amphion,
the gentler soul, with the lyre. We may, if we please, com-
pare also the twins of Delos, of whom Artemis is the huntress,
and Apollo the musical genius.

We come in the next place to a very important point ;
the older brother Esau, is not only hairy, he is also red : and
this redness is clearly one of the leading ideas of the legend,
for it comes up in a later name given to Esau, where he
is called Edom, or the Red Man, and a ridiculous story is
told of the cheating of the tired hunter by his astute brother,
over a dish of red lentils. As we have said, such a story is
ridiculous; if there had been food of that kind or of any
kind in the tent when Esau came home empty-handed, he
would not have hesitated to help himself, nor would Jacob
have tried to prevent him. The story is a mere peg on
which to hang an explanation of the name Red Man, whose
meaning has been forgotten. We are at no loss as to the
meaning of this fundamental note ; we have already ex-
plained what rerf means in twin-legends; it means thunder,
and Esau the Red is the Thunder-man, the immortal one of
the pair ; Jacob, and Jacob only, is the son of Isaac. Thus
our story goes back to a time when one twin, and one only,
was of divine ancestry. The description is entirely mythical.

We come now to the story of Jacob's frauds. They are
two in number; first, he robs his brother of his birthright,
by means of the cooked lentils, then of his father's blessing,
by dressing himself in the mask of Esau. The story is illus-
trated by the etymology of Jacob, and the turning of the
expression^ for following on the heels of any one into a state-
ment that he supplants him. The name Jacob is, however,
a typical name for the second of twins, and no etymology
that goes beyond this is valid. There is no fraud suggested
in being called Number Two.

^ Heb. ^Aqab.

XXVIl] ESAU AND JACOB INTERPRETED 279

Now look at the story more closely; one suspects that
the double fraud, the birthright fraud and the blessing fraud,
are variants of the same theme. The birthright is another
way of saying the inheritance, and cannot easily be detached
from the blessing. What, then, does the story mean ? It is
an explanation of the perplexing fact that the younger of
a pair of twins is the heir ; for which abnormal custom
explanation has to be made. That this is the real meaning of
the elder serving the younger we shall now be able to demon-
strate, in the following way. It is actually the case that
there are tribes that transfer birthright from the elder of
twins to the younger.

Suppose we turn to Leonard, The Loiver Niger and its The

Tribes^ : we shall find the following statements about the ^.^j^ jg

birth of twins in Igarra-land. Here we find that ' the first the

senior !
of the twins to arrive, strange as it may appear... is looked

on as the younger, while the second occupies the position of

elder. The reason which is assigned by the people for this

curious reversal of the natural order is the assumption... that

the younger is sent out first of all by the elder, in token of

his inferiority, or rather, in acknowledgment of his brother's

superiority.'

We shall find an echo of the same belief in the Greek

story of Proitos and Akrisios, of whom it is said that even in

the womb they were quarrelling with one another"^. The name

Proitos suggests at once, after the fashion of the twin names,

that he is the elder ; and the legend says that the elder

brother is beaten and expelled by the younger. So that the

maxim 'Jacob have I loved and Esau have I hated,' is of

wider application than the original Palestinian pair. This

exactly explains the legend in Genesis, which is an attempt

to find a reason for the existing practice of the conferring

of the right of primogeniture upon the younger of twin

children. Now the curious thing is that the same difficulty

turns up again in the same book at a later place, where

1 pp. 458 sqq.

^ ApoUonius, Bihl, ii. 2, Kara yaarphs fi^v ?tl ovres effraffla^ov wpbs ciXXtj-
Xoi/s.

280 ESAU AND JACOB INTERPRETED [CH. XXVII

there is evidently another problem in primogeniture. This
time it is the case of Manasseh and Ephraim, the two sons of
Joseph : Manasseh is definitely stated to have been the elder,
but by a curious transference of the grandfather's hands in
benediction from the head of one child to the head of the
other, Ephraim obtains the rights of the first-born, so far as
these are carried by the benediction, and it is evidently
intended that they should be so carried. Now it is not
stated that Ephraim and Manasseh are twins : if they are
not, the problem is a wider one, and the thing to be ex-
plained is the law of primogeniture in the younger child of
a family, such as we know to prevail in certain countries^ ;
if, however, the facts have been obscured that Manasseh and
Ephraim are twins, the case reduces itself to the previous
category, and the problem is one of primogeniture of twin-
children. Such a problem was likely to arise, as soon as the
dual paternity had come into view. In either case, a stoiy
is told to explain the obsolescent custom.

All that we really learn from these stories is that there
was formerly a custom of primogeniture in the younger child
of a pair: the rest is all romance. We have now much
reduced the story of Jacob and Esau : all the details of the
birth-story, all the conflicts between the brothers and the
divine election, have disappeared. Whether what is left is
history remains to be seen; legend commonly needs some-
thing to which it can attach itself: our first duty is the
removal of the legends from the traditional account. What
is left is a mere trifle compared with what we started from.

There are other twin-stories in Genesis, such as the
Pharez and Zara story, which are capable of illumination
from folk-lore sources.

1 For instance it is an old English custom, known by the name of
Borough English, prevailing in many places, e.g. in the town of Nottingham.
It is also said to occur in Germany and in Mongolia. Such a custom pre-
vailed in certain Semitic circles, if we may judge from the story of Ephraim
and Manasseh. It prevails to this day among the Khasis of Assam in the
form of inheritance through the youngest daughter. See Additional Notes
at the end of the volume.

CHAPTER XXVIII

FURTHER TRACES OF DIOSCURISM ON THE SEA
OF GALILEE

Now let us turn to the New Testament and examine The Sea of
for further traces of Dioscnric influence, either upon the
geography of Palestine, or upon the New Testament records.
We have already shown that there is a high probability that
Beth Saida was the cult-centre of a twin-god, allied to the
divinity of Sid on, and that Chorazin (originally Chorozain)
was a shrine of the Heavenly Twins.

Let us approach the matter from another point of view, a centre
We will show that there are special reasons why the ^^jj. .
Twins should be in evidence on the Sea of Galilee, and it
is likely that, if they are there, they will be found acting
in a particular manner.

We have often noticed that the cult of the Twins is
developed in dangerous positions on rivers, and in straits and
dangerous shallows or seas : it is, then, a -priori likely that its
the Sea of Galilee, with its peculiar liability to sudden storms ^^^^'"^ •
of wind (Mark calls these gusts by the name of XalXa^^),
which rush down the steep valleys like funnels, should be a
centre of Twin worship. The Sea itself receives its name,
perhaps, from its stormy waves, rather than from a meaning-
less Hebrew word for circle. The underlying root may be
the Aramaic (Syriac) word for waves (galele) ^ : the name
reminds us of the dangers, and the dangers suggest the depre-
catory cult, which will allay the storms or protect from them.

1 The form Galil (circle, roller) will be a later perversion of this; but
the underlying roots are very nearly the same.

282 DIOSCURISM ON THE SEA OF GALILEE [CH.

Those causes which coloured the Phoenician religion sa
strongly with Dioscuric features would operate in a similar
manner on the inland sea. Indeed, we have suggested that-
there was a common element in the beliefs of the Phoenicians,
who sailed and rowed on the great Sea, and the Galileans
who navigated the inland sea, which Luke, more exactly,,
the calls the Lake. Suppose, then, that Dioscurism prevailed

nece"sa^-r ^^ *^® Lake of Galilee : let us admit it, for it was inevitable :
we have now the cult, or at least the cult-centre.

Now let us go back to the origin of twin-cults, and we-

and shall find that it is an extremely common view to regard

use u ; twins as being useful in hunting and fishing. For instance,.

among the Kwakiutl Indians, twins are nothing but dis-

they catch guised salmon who have assumed human shape, and in that

guise are able to bring their brothers and sisters into the

fisherman's net.

Among the Ngombe tribes on the Congo, ' if men go-
hunting and one of the number curses a twin, and the twin
or hinder responds by stating that the hunt will be in vain, it may be
capture- abandoned, the others believing that the twin has some
occult power which will be exercised against them, so that
no animals will be taken. The same applies to fishing : if
a twin should bless a fishing or hunting party, it is sure to
be successful.'

Among the Shuswap Indians of British Columbia,
' twins who had the deer for their protector were always
successful in hunting ; in like manner, those who had the
grisly bear for protector, could always find bears and kill
them easily.'

While the twins are quite little, they serve to diagnose
the success of the hunt. ' Their mother can see by their
play whether her husband, who is out hunting, is successful
or not. When the twins play about and feign to bite each
other, he will be successful ; if they keep quiet he will come
home empty handed'.'

The Tsimshian Indians, from the same part of the world,
fear twins, ' as they can harm the man whom they hate ' ;

^ Boas, ut nupra.

XXVIIl] DIOSCURISM ON THE SEA OF GALILEE 283

but they believe that the ' twins can call the olachen and
the salmon and are therefore called Sewihan = making
plentiful.'

Here, then, are a number of cases in which twins, con- Thunder-
sidered as lucky, are especially useful in hunting and fishing. ^^^^^ ^^
The same thing is true of their symbols ; in Western Europe, fishing.
we have shown the importance of the thunder-stone, and how
it conserves the powers and potencies of the thunder ; and
since the twins are, in Europe as well as in Palestine and
elsewhere, the children of the Thunder, it is only natural
that the thunder-stone, which is a visible child of the
thunder, should also be lucky in hunting and fishing. On
this account the Danish fisherman regards the Zebedee-stone
as attracting good luck, so he uses it as a sinker in his
fishing net. A peasant in Vermland thought he had ob-
served that the fish came with greater readiness into those
nets for which stone axes (i.e. thunder-stones) were used as
sinkers \ We shall find that the thunder-stones can do
many of the things that are normally credited to the Sons of
the Thunder. For instance, they are employed as birth-
helps by women.

We shall not be surprised, then, if we should find on the
Sea of Galilee stories of great fishing feats, attributed more
or less directly to the Heavenly Twins, or their earthly
representatives.

In another direction, also, their activity may be expected Twins
to be recorded. We have alluded to the power which they s^o^ms-
possess, as Children of the Sky, of controlling the storm, and
of the influence which the thunder-stone, as representing the
Sons of Thunder, has in protecting the person who is so
fortunate as to possess one.

Thus the Skgomic of British Columbia regard the birth in British
of twins as a very special event, twins always possessing, as j^°^"°^"
w^as believed, supernormal powers, the commonest of which was
control of the wind^. If at any time wind was required for

^ Blinkenberg, ut supra, p. 90: quoting from Montelius, Sveriges forntid,
p. 161.

2 C. Hill-Tout, ut mpra.

284

DIOSCURISM ON THE SEA OF GALILEE

[get.

in

Brittany :

sailing, the bodies of the twins would be rubbed with oil or
grease, after which, it is said, the wind would immediately
rise. The same belief prevailed among the Shuswap Indians,
who held twins to be ' endowed with power over the elements,
especially over rain and snow'.' Of the Tsimshian Indians,
Boas tells us that it is their belief that ' twins control the
weather; therefore they pray to wind and rain, " Calm doivn,
breath of the Tiuins"^." ' Of the Kwakiutl, it is said that
twins, while children, are able to summon any wind by
motions of their hands, and can make fair or bad weather.

The same belief in the control of the weather by twins
can be traced, in survival, in Western Europe : in Finistere,
they allay the wildest tempest by means of a talisman
preserved in the hollow of an oak tree, which consists of
two apples, growing on one stem, to which prayers are
addressed ^ The talisman is significant : we have the hollow
oak where the thunder strikes, and where the thunder-stone
itself is often supposed to be hidden : the twin-apples are the
symbol of the twin-children of the Thunder.

Traces of the same in the form of an influential thunder-
stone controlling the weather, but apparently without the
introduction of the Children of the Thunder, may be found
in the French colonies of the far East. In Annam the
thunder-stone protects against thunder, and in a storm, one
puts such a stone among the silk-worms to protect them
from damage. This belief is not far removed from the
control of the weather by the Boanerges; certainly in the
districts where the thunder is personally represented by
twins, we shall expect them to discharge the duties which, in
the places where the representation is inanimate, are per-
formed by stones or twin-apples.
The Greek In the Greek literature the power of the twins to calm
cahn'the *^^ storm is expressed almost in Biblical language ; take, for
storm: example, the Homeric Hymn (xxxiii. 15-18):

Thunder-
stone prO'
tects
against
storms in
Indo-
china.

' Teit, The Shuswap Indians, pp. 586, 587.

2 Boas, Report Brit. Ass. 1889, p. 847.

•■' L. F. Sauve in Rev. Celtique, v. (?), 82, 83.

XXVIIl] DIOSCtlRISM ON THE SEA OF GALILEE 285

avTiKa 5' dpyaXiuv dvi/j.b)y Kar^Trauffav diWas,
Kiz/xaTa 5' iffTopeaav Xei'/ciys dXos if ireXayeaaiv,
va&rais ff-qixa/ra KoKa.

' So they allayed the storms of troublous winds,
And planed the whitening waves upon the main :
Fair signs to shipmen.'

Or we may turn to Theocritus (xxii. 1. 17-21).

dW ^jxiras vfieis ye Kal iK ^vdoO ^X/fere vdas '
avTo'iCiv vavTaiaiv dio/xivois daviecdai'
al\j/' dTToKijyovTai 5' dvefioi, Xnrapd 5^ ■^aXoVa
dfi 7r^Xa7os v€<pe\al 5k Sii5pa/iov dXKvdis dXXai.

'Nathless when sailors deem the tide their grave,
Ye draw the foundering bark from out the wave;
Soft murmur winds that erst were howling loud.
And far and wide recedes the vagrant cloud.'

The parallel between the Greek conception of the Stilling Possible
of the Storm by the Twins, and the Gospel story of a similar parallels
miracle, is very close. Whether it is more than an acci-
dental parallel will depend upon the extent to which we
regard Dioscurism to be already established as a factor by
which to explain incidents in the Gospels, or in the Early
Church history. We may, at any rate, use Theocritus'
language about ' sailors who think to die ' as an explanatory
illustration of ' Master ! save us, we perish,' and his ' assuaged
winds ' and ' glassy calm ' side by side with the ' great calm '
ot the Gospels.

It may therefore be concluded that we ought not to be
surprised, and may even have a right to expect, that control
of the weather by twins will be a belief on the shores of the
Sea of Galilee.

From these considerations we naturally pass to another Do the
question, as to whether walking on the sea should be in- ^y^/^^j^g
eluded amongst the Dioscuric powers. The answer seems to sea?
be that there are not a few traces of an early belief in the
possibility of walking upon water, but that they do not seem
to be generally connected with the Twins. For instance, in
Roman legend, we have the swift Camilla, who

' Flies o'er the unbending corn or skims along the main','

but there is no reason to suppose that Camilla has absorbed

' Pope, Ensay on Criticism.

286 DIOSCURISM ON THE SEA OF GALILEE [CH.

a Dioscuric function. Amongst the Argonauts, as described
by Apollonius Rhodius, we have the case of Euphemus whom
Europa bore to Poseidon ; Euphemus was the swiftest of
men, and could run on the salt surge of the sea without
merging his feet^. There seems no reason to identify him
with the Dioscuric company.
Water- In the Indian literature, too, we have traces of water-

in Indian walking, and here it is interesting to notice that the power
literature: fg j^q^ merely physical, but that it has a moral side, and
seems to be ascribed to virtue in the water-walker. Hopkins
has pointed out an important case in the Brahmin Mahabha-
rata^ : he says, ' Water is especially associated with truth,
because truth is verbal purity. Consequently, a very good
man can walk over water, or even drive his battle-car over
water without sinking into it, as was the case with Prthu
Vasinya, and with Ditlpa, who was a speaker of truth.'

It will b^ said that this does not exclude the A9vins, and
that the Twins have as one of their functions the guardian-
ship of truth, but it does not include them. If the A^vins
can walk on water, we shall probably find the feat alluded to
in the Rig- Veda, where there are constant references to their
help in saving shipwrecked or storm-driven mariners. One
of the most interesting cases is that of a certain Bhujyu, the
son of Tugras, who had been abandoned by his friends, and
apparently by his own father, to a watery death. After
three days and three nights in the deep (one naturally com-
pares the Jonah legend) the A9vins rescued him in a ship
with a hundred oars. Sometimes the Twins are said to have
saved him on a flying chariot with a hundred horses^. It
does not appear that they walked on the sea to save him.
On the other hand it should be noticed that the rescued
Bhujyu himself walked on the sea, and was safely taken on
board the chariot of the Ayvins. The passage is as follows :
I. 117. 15, 'The rescued son of Tugras cried to you and he

1 ApoU. Argonaut, i. 180-185.

2 Proc. Am. Phil. Soc. 1900, p. 38.

3 Are the chariot and the sliip originally equivalent as in Syriac? cf.
Odes of Solomon, 38.

XXVIIl] DIOSCURISM ON THE SEA OF GALILEE 287

walked on the water without wavering: you, mighty ones,
brought him in safety on your chariot, well harnessed and
swift as thought.'

To this there is an obvious Biblical parallel, but it does
not exactly establish that the Ayvins were thought of as
walking on the sea.

There is one passage in the Acts of Thomas which may, a parallel
perhaps, be interpreted Dioscurically in view of the proved ^ * ,
influence of Dioscurism right through the fabric of the Acts. Thomas.
In the seventh Act, when Judas is addressing the people in
words of farewell, and commending them to the care of his
deacon Xenophon, he says that, ' when you go on board ship and
are in danger, and no man can help you, then he (Jesus) will
walk upon the waters and support your ships.' The diffi-
culty is to decide whether this is a reflex from the Gospel
narrative, or whether it is a genuine Dioscuric trait. If it is
the latter, then we add the Walking on the Sea in the Gospel
to the other cases of Dioscuric action. The references to the
care of ships in the opening chapter of the Acts are certainly
Dioscuric ; the only question is whether we ought to extend
the statement to the passage quoted from the seventh Act.
Reviewing the arguments of the whole chapter, it must at least
be admitted that a case has been made out for some Dioscuric
influence in the records and legends of the Sea of Galilee.

At this time it may be as well to reflect on the cumula- Dio-
tive results of the argument : we find places, literatures and ^^"fiaces
peoples impregnated with Dioscuric ideas. The names of peoples
the places betray the reverence and even the actual worship ntera-
paid to the Twins; this argument will be more and more*"'"®^-
forcible according as we find more names of places that are
susceptible of Dioscuric explanation. In literature we find
whole books which are coloured by the beliefs of the Twin-
cult: the most striking case is that of the Acts of Thomas, the Acts
but the second book of Maccabees is, in its way, as decidedly Thomas •
Dioscuric ; the book of Genesis is frankly unintelligible with-
out the assistance of the illumination thrown on it by the the
Twin-cult. As for popular beliefs, we find that there are book"of

very few races that do not hold the leading beliefs of the Macca-

bees.

288 DIOSCURISM ON THE SEA OF GALILEE [CH. XXVIII

Dioscuric superstition ; these beliefs are not exclusively
Aryan nor Semitic : we come across traces of them in Arabia,
as well as in Greece and Rome, and in Palestine as well as in
Mesopotamia. Of the persistency of these beliefs there can
be no reasonable doubt. The second book of Maccabees is a
book which was written as late, perhaps, as the first years of
the Christian era: it is decidedly Dioscurized : if the objec-
tion be made that it simply incorporates the work of Jason
of Cyrene, the answer is that in that case we do not push
Jewish Dioscurism back to an earlier date than about
100 B.C., and the events described are not themselves much
earlier. So we bring Dioscurism practically down to our
Lord's time, and this means that Dioscuric explanations
cannot be wholly ruled out of the interpretation of events
recorded in the Gospels, if, on other grounds, such explana-
tions should appear to be the most natural.

That the Boanerges are the Heavenly Twins can, more-
over, be established on the Gospel's own admission, in the
earliest known form of the Gospel, as well as in a variety of
other ways. We are obliged to admit of the existence of the
Dioscuric environment, to allow for the permeation of Judean
society by the Dioscuric ideas. How far such ideas may
have actually coloured the narrations is another question :
our first business is to clear the ground, to get rid of false
ideas of Palestinian religion ; we shall then be able to judge
with greater certainty as to the relative credibility or in-
credibility of the different parts of the narrative.

We have alluded above to the Dioscurism of the second
book of Maccabees : and this may be the best place for com-
pleting the proof of such Dioscurism, over and above the
story of Heliodorus.

CHAPTER XXIX

THE DIOSCURIC ELEMENT IN II MACCABEES

We have already shown that the second book of Mac- The
cabees opens its transferences from the pages of Jason of 2 Macca-
Cyrene with an account of the defeat of Heliodorus in his l^^^s.
attempt to plunder the Temple at Jerusalem. Three 2 Mace,
heavenly beings, splendidly horsed and armed and richly "^* ^^^'
dight, opposed his entrance to the sanctuary, and two of
them scourged him mercilessly with their whips, so that he They
was carried out more dead than alive. The Dioscuri, with Helio-
their sire, protected the Holy Place of the Jews. The dorus.
meaning of the story was recognised by Fairweather in his
article on the ' Development of Doctrine in the Apocryphal
Period ' in Hastings' Bible Dictionary (vol. v. p. 287), where
it was referred to as ' almost a repetition of the old Roman
legend of Castor and Pollux mounted on white steeds, and
appearing at the head of the Jewish armies.' There is,
however, another story of the same kind a little later in the
book. Fairweather speaks of it as ' a somewhat similar tale,'
but does not follow up the clue. As it stands, the legend is
as follows :

When Timotheus came against Judas Maccabaeus to 2 Mace. v.
revenge himself for a former defeat, with a horde of foreign
troops and Asiatic cavalry, he was minded to take all Judea
captive. The Jews, however, besought the Lord to come to
their aid, and to be an adversary to their adversaries, as he
had promised in the Law. When battle was joined, the
answer to their prayers came in the appearance from heaven
of five horsemen, with golden bridles, two of whom became

H. B. 19

290 DIOSCURIC ELEMENT IN II MACCABEES [CH. XXIX

They the leaders of the Jews, riding one on each side of Mac-
Judas cabaeus, and discharging arrows and thunderbolts upon the

Macca- enemy. Moreover the adversaries were struck blind, fell
baeus in . . , ^ ^ ^ , i

battle, into disorder, and were slaughtered on a great scale.

That this is Dioscuric is clear not only from the princely

pair, who protect the Maccabee, and are evidently, from the

using missiles which they throw, 8ons of the Thunder, but also

Dioscuric fj,Qjjj ^jjQ blindness which falls on the enemy, which is one of

weapons .

and the punishments proper to the twins, and is parallel to the

judgement of the men of Sodom in the book of Genesis at
the hands of the two angels. The only difficulty is with
regard to the number of the heavenly allies. They are said
to be five, of whom two undertook the actual leadership of
the Jews in battle. I suspect that the word five is an error :
we should read three ; some one who did not see that the
three included the two, has replaced three by five, so as to
give the exact total. The number should clearly be the
same as in the story of Heliodorus. Even if we do not
correct the text, the two who rush with the Jews into
battle are described in such terms as hurling thunderbolts
{Kepavvov<i e^eppLTrrov) and with such results to the enemy
that they are struck with blindness and thrown into con-
fusion (a-vyxv6€VT€<i dopacrici), that we cannot doubt them to
be the Dioscures. And we are entitled to say that in the
time of the Maccabean wars, the Dioscuri had not yet been
displaced by the holy angels. These results are of the first
importance ; for the author of second Maccabees cannot be
much earlier than the Christian era, and the author from
whom he borrows is hardly earlier than 100 B.C., the events
Dios- that are described prohibiting a much earlier date. So we
PalestinT ^ave brought Dioscurism into Palestinian history at a time
till the which nearly coincides with the time of production of the
era. Gospels. The importance of this will be evident. It is a

companion result to the proof of Dioscurism in Mesopotamia,
which we derived from the Acts of Thomas. Each proof has
a legitimate re-action on the New Testament.

CHAPTER XXX

ON THE NAMES COMMONLY GIVEN TO TWIN CHILDREN

As there seems to be a very widespread custom of
indicating twinship by the names given to the children or Names of
of specifying by their names either the order in which they
were born or some peculiarity attaching to them, it seems
to be worth while to collect some of the principal varieties
of nomenclature which occur in our investigation.

The first classification that comes to one's hand is the

giving of a name which shall indicate twinship. The express

importance of this will be evident, for as soon as twins are

allowed to live, they live as marked persons, either for good

or evil fortune ; and when they acquire dignity this dignity

is often transmitted to their offspring, or to a priesthood

operating for the deceased or deified twins, and representing

them. In this connection, the first names that occur to one

are

Thomas

Didymus

Geminus,

respectively in Hebrew, Greek, and Latin. Then in German
there is Zwilling. In English a variety of names can be
traced to this source : over and above the obvious Twinn we
have Twysse (for twice). Twist (for Twiced) ; in my immediate
neighbourhood a doctor named Gummow betrays an original
French Jumeau, and amongst my students a Scotch lady
named Gemmell answers to an original Latin Gemella,
perhaps through the French.

19—2

292 ON NAMES COMMONLY GIVEN TO TWINS [CH.

In Greek we have also the form Amphion, which, as
we have pointed out, means Twin, and is the equivalent of
Amphigenes.

Amongst savage tribes we also find the custom of calling
a child simply Twin : e.g. in Fanti land, all such children
are called Attah, i.e. twin. Amongst the Yorubas it is
common to call them simply Ibeji, i.e. twins. Traces of this
custom of giving a common name to twins and triplets can
be found in our own mythology : see Saxo Grammaticus
(Bk V. 122) for three brothers named Grep^.
indicating The next grouping of the names should be of those that
birtli '^ indicate that one is the first-born and the other the second.
Thus, in the pair Esau-Jacob, the first name has not yet
been explained, but the second clearly means the follower,
and intimates that the person bearing the name is not the
first-bom. In the same way the Greek twins Proitos and
Akrisios, who quarrel antenatally, like Esau and Jacob, and
one of whom expels the other from Argos, must surely
conceal priority under the name of Proitos. The same thing
is true of the Milanese twins, Protasius and Gervasius.
Amongst African tribes we see constant attempts at indi-
cating the order of birth : thus amongst the Basoga-Batamba
tribes of the Uganda Protectorate, we have the following
scheme :

Boy and girl, Waiswa and Babilye,
Two boys, Waiswa and Kato,

Two girls, Uja and Babilye,

where, since twins generally are called bana-babili (= two-
children) it is clear that Babilye means the second of
a pair.

Twin- In the Sherbro Hinterland (Sierra Leone), twins are

names in „ , . , . -.

W. Africa, called irrespective oi sex

Sau and Jina.

I do not pretend to know the interpretation of these
languages.

^ See Cult, p. 58 sqq.

XXX] ON NAMES COMMONLY GIVEN TO TWINS 293

Among the Ewe-speaking tribes, we have consistently

Atsu = first-bom,
Tse = second-born,

and a male bom after these is called Dosu.

For West African tribes, Dr Nassau has noted that in
Benga the twins are called

Ivaha = a wish,

and Ayenwe = unseen,

while among the Egbas the names are

Taiwo = the first to taste the world,
Kehende = the one who comes last^.
From one of the Baptist Mission stations on the Congo,
the late Dr Bentley informed me that the names given to
twins in that region were Nsimbe and Nzuzi,

Among the Nilotic Kavirondo, the first of twins is called in
Apio (the one who comes quickly), the other is called Adongo
(the one who is delayed). We note again the parallel with
Jacob (the follower).

Among the Warundi, the elder of twins is called Wukuru,
Wuwiruke ; the younger, Witoyi, Wusinya, Shakati. I do not
know the meaning of these names.

On the Albert Nyanza, special names are given to the
first and last of a pair of twins.

In the Unyoro country, the first is called Singonia, the
second Kato.

In Monbottuland, twin boys are called
Aburi and Nabesse,
and twin girls

Abuda and Tindade.

On the White Nile beyond Bedden, the names for twins
are Keniy and Mundia.

In Togo-land, the case is as follows :

Boys = Ese and Esi,
Girls = Huevi and Huese,
Boy and girl = Esi and Esihue.

1 Nassau, Fetichism in West Africa, p. 206.

294 ON NAMES COMMONLY GIVEN TO TWINS [CH.

The children of twins have also their parentage indicated :
first bom, boy] _ Dosu,
girlj Devi,
second born, boy) Dosavi,
girl) Dohnevi,
third born, boy] _ Donyo,
girl] Dosevi.

No doubt these names are, as Pindar would say, (fxovdvTa
avveTolcnv.
Twin- With the foregoing comes the case in which, one twin

Sipiying ^^viiig heen spared, his election to life is intimated in his
selection, name. For example, on the Brass River in the Niger
territory, one child is killed : the one that is spared is called,
if a boy, Isele, if a girl Sela, both names meaning 'the
selected one.' This case is interesting on account of a
suspicion that something of the kind can be traced in our
own national ancestry. Thus the name Joicey is really a
past participle and is a disguise of the French choisi \ much
in the same way as the English surname Chance, which, as
its American form Chauncey shows, is again a past participle,
and means a child who has been changed {changd) by the
fairies. On this hypothesis Joicey would be the twin child
saved out of a pair,
or origin, The next classification would be that in which the twins

are named collectively or individually by their powers and
potencies. The most striking examples of this will be, when
the twins are called children of Zeus (Dioscuri), or children
of the Thunder (Boanerges), or children of the Sky-Thunder
(Bana ba Tilo) or the like ; or we may have cases in which
or quality, the twins are simply named after the luck they bring in
hunting or fishing, as for instance among the Tsimshian
Indians, who call twins Sewihan, i.e. making plentiful ; or as
amongst the ancient Phoenicians, where the names of a pair
of brothers appear in Greek translation as Halieus, and
Agrieus. In Uganda, as Mr Roscoe informs me, twins are
named after the god of plenty, so that any male twin is
called Mukasa, any female twin Namukasa.

XXX] ON NAMES COMMONLY GIVEN TO TWINS 295

For names derived from the Thunder, I suspect that we Thunder-
have a good many names, in English and in Scotch, that go ^tvins ^^^
back either directly to the Thunder, or to the Thunder-god
Thor. For instance, a very old Scotch name is Livingstone,
whose Latin form is de Villa Levini, which suggests that the
place-name was originally Levin's Town and involves the
Levin or thunderbolt. As a personal name Liveing, it was
the mark of a celebrated Cambridge Professor of Chemistry
in the present generation \ Of names formed from Thor,
it is certain that we have plenty, many of them being place-
names, which have become personal names. On this point
we must not linger ; no doubt, if such names exist, as I
believe to be the case, some one, with wider philological
knowledge than my own, will before long deal with them
exhaustively.

Of all the names given to twins, the most perplexing is Meaning

that which is collectively e^iven to Castor and Pollux. They 0/ Tynda-
•^ o J rides.

are commonly called Tyndarides, after their supposed human
parent, Tyndareus. The earliest form of the name appears
to be Tindarides; but no clue has yet been found for the
meaning of the name. It was tempting to suggest that
perhaps Tyndarides was only another way of saying Sons of
Thunder, on the assumption that, as in our own language, an
intrusive d has slipped into an original Tanar, from which
in the Saxon form thunor we get our thunder : there is no
difficulty in such an intrusion of the consonant in Greek, as
we see in the Greek duBp6<; for dvep6<i ; but the vowels resist
the identification ; and however seductive the hypothesis, it
must be abandoned. If the word for thunder is not involved
in the Tyndarids, we must either look for some other twin-
parentage (say the oak or the woodpecker)^ or be satisfied
to leave Tyndareus as the name of an unknown and

^ It is a rare name, but it can still be seen on the main street of
Birmingham: so that Sons of Thunder can be found here as well as in
Palestine !

* The suggestion has been made that the form we are in search of may-
be related to the Latin tundit (Sanskr. tuddti, Eng. thud). In that case the
word describes either the hammering of the woodpecker, or the crashing of
the thunder.

296 ON NAMES COMMONLY GIVEN TO TWINS [CH. XXX

unexplained person, in whose family twins appeared, who were
ultimately raised to celestial rank. It is with regret that I
set the problem on one side as still unsolved.
Mean- The pair of twins in question are also known as Castor

c'astor. ^^^ Polydeuces ; and collectively as the Castors, or beavers.
It has been suggested to me that the name ' beavers ' is
a companion to ' woodpeckers,' and has come in by way of
the first ship-yard, because if the woodpeckers hollow the
tree, the beavers fell it^. Moreover, a scrutiny of early
Greek ships in works of art will show that the steering-oar,
or rudder (the German ruder shows that the rudder was
originally an oar, perhaps the oar), was modelled on the tail
of the beaver. A similar oar is still in use on the rafts that
come down the Euphrates and Tigris.
Sky- Of the names of twins that betray quality or assume

Twins. origin, the most important are those which express kinship
with the bright sky, as Hilaeira and Phoebe, the twin-sisters
of Sparta, or Phoebus Apollo; or which imply powers that
are borrowed from the sky, such as Idas and Lynceus. Of
Zethos and Amphion, the former is, I believe, still obscure :
the latter has already been explained as being simply Twin.

^ See Wood, Natural History, p. 92, 'As many beavers live together in
one society, the formation of a dam does not take very long. By their
united efforts they rapidly fell even large trees by gnawing them round the
■ trunk, and always taking care to make them fall towards the water, so that
they can transport the logs easily.' The suggestion as to the beavers is due
to my friend Jowett Wilson.

CHAPTER XXXI

ON THE TWINS IN THE LETTISH FOLK-SONGS,
AND ON THE HOLY OAK

We now follow the Aryan migration westward, and are
able to note the re- appearance of a number of beliefs in
regard to twins, which we have previously detected in Indian
and Anatolian folk-lore.

The most important of such discoveries for our purpose The Twins
are contained in Mannhardt's famous studies of the Lettish Lettish
folk-songs, which were published in the seventh volume of folk-
the Zeitschrift fur Ethnologic. I should have liked, had
space permitted, to have reprinted these famous articles in
an English translation : they are still far too little known ; to
say that they are amongst the finest of Mannhardt's work is
to carry praise to a point where it can hardly go further.
Fortunately for English readers, a brief summary of Mann-
hardt's position and an appreciation of the value of his
results, can be found in Schrader's noble article on the
Aryan religion in Hastings' Encyclopedia of Religion and
Ethics.

In my first study on the diffusion of the Dioscuric
legends, I found the starting point of the ancient European The Twins
Dioscurism in a passage of Tacitus, in which he speaks of NThafvall.
the beliefs of the Naharvali, who may probably be located in
Lithuania, or in the country of the Vandals. As the passage
has become a classical one in this investigation, it is proper
once more to transcribe it :

Tacitus, Germania, c. 43, ' Apud Naharvalos antiquae religionis lucus
ostenditur. Praesidet sacerdos muliebri omatu: sed deos interpretatione
Eomana Castorem Pollucemque memorant: ea vis numini, nomen Alois;
nulla simulacra, nullum peregrinae superstitionis vestigium : ut fratres tamen,
ut juvenes, venerantur.'

298 ON TWINS IN THE LETTISH FOLK-SONGS [CH.

According to Tacitus, we have among the tribes whom he
describes, an archaic cult of a pair of young heroes, who were
brethren of the type of Castor and Pollux ; the priest, clad
in women's garments, officiated in a sacred grove ; but there
was no foreign superstition imposing itself upon the original
worship (Tacitus is, perhaps, speaking feelingly, in recol-
lection of the foreign religious invasions at Rome) : the name
of the deities worshipped was Alois. The name Alois has
not yet been explained : Schrader thinks it means ' hired
labourers,' and points out that there was a Lithuanian deity
named AJgis (see Lasicius, Be Diis Samagitarum, p. 47).
However that may be, it is clear, without any further
parallels, that if Tacitus' observations are correct, we have
recovered the twin-cult of the ancient Aryans among the
Naharvali ; and if we have recovered the ancient Twin-cult,
Tacitus is correct in drawing the parallel with the worship
of the Heavenly Twins at Rome. For it stands to reason
that, if the original Aryans started with a twin-cult, they
did not afterwards invent another independent twin-cult.
The worship in the grove of the Naharvali is the evolution
of the original cult of the Sky-god, or Thunder-god, as the
Aryan tribes made their westerly migration. So much
The Twins for the underlying necessary connection between the worship
Oak-god. of the Naharvali and that of ancient Rome, This worship
in a grove was the cult of a god Perkunas (the ancient
Lithuanian god) along with two young assessors : and as it
is clear that we must connect Perkunas with the Latin
quercus and with the Hercynian forest, we are to consider
the ancient worship as detected in Europe to be the worship
of a tree-god (who may also be a thunder-god) and the
Twins.
Mann- Now for the connection with the eastern forms of the

dfscoveries Aryan religion : it is at this point that Mannhardt's re-
in Lettish searches become so important ; for they show again, from

folk-lore •/ o

the survivals of ancient beliefs in the Lettish folk-songs, that
there was a pair of heavenly beings, named dewa deli,
i.e. sons of god ; these sons of god are identified with the
Morning Star and the Evening Star so that it is certain that

XX Xl] ON TWINS IN THE LETTISH FOLK-SONGS 299

they are a pair of twin-gods ; they are trying to liberate the
daughter of the Sun. We have thus the same connection,
as we found in the Vedas, of the twin-brethren with the
sunrise, while it is equally clear that they are connected
also with Castor and Pollux and their sister Helena.

It is very surprising that so much can have been pre-
served in folk-songs out of the immemorial past. Here is a
verse from one of the Lettish songs :

' Why stand the gray horses
At the housedoor of the Sun?

They are the gray horses of the Son of God The gray

Who sets free the daughter of the Sun.' horses of

the Sun,

Here the only change that has occurred for ages in the
subject matter appears to be the turning of ' Sons of God '
from the plural into the singular. Making only this slight
correction, we recover the pair of heavenly horsemen of the
Rig- Veda. In the same way, from the identification of
the twin-brethren and their horses, with the Morning and
the Evening Stars, we find ourselves in close agreement with
the ancient worship of Edessa, viz. of the Sun with the
Morning and the Evening Stars for his assessors.

In the Lettish songs the gray horses of the dawn are

sometimes said to belong to the moon : e.g. or of the

moon;

' Whose are the gray ponies
At the housedoor of the little god?
Those are the moon's ponies
Who set free the daughter of the Sun,'

and in the following verse the moon's ponies are expressly
identified with the Morning and the Evening Stars :

'For as folks say,

The moon has no pony of its own :

The morning star and the evening star, The Twin

They are the ponies of the moon.' horses as

Morning

It will be seen that the Morning and Evening Stars are Evening
clearly distinguished, and that they are at the same time Stars.
identified with the Sons of God, who liberate the daughter
of the Sun.

300 ON TWINS IN THE LETTISH FOLK-SONGS [CH.

Now let us turn to another point which comes out very
clearly in the early European mythology, the identification
Perkunas of the sky-god or thunder-god with the tree-god (oak-god),
oak-tree. ^^^ instance, the name Perkunas (= Perkuno), which we
identify as an oak-name in Lithuanian, is also the name of
the thunder. The thunder is animistically in the oak : in
that sense it is the oak.

Now one does not have to go far in the story of Dioscurism
before one comes upon the sacred tree : in Northern Europe
it is the oak-tree ; at Sparta, there is some reason for
believing that the Heavenly Twins (and therefore their
sire) were lodged in the wild pear-tree ^ When Castor
was killed in the conflict which he and his brother had
with the Messenian twins, Idas and Lynceus, he was hidden
in a hollow oak-tree, where he was detected by Lynceus and
shot^.

Nor was the case different in Palestine, where the most
sacred tree, in a land where many trees were sacred, was the
oak at Mamre, where Abraham had entertained the three
angels. The cult-representations of the twins involved
Twin- commonly a pillar or a pair of pillars (as amongst the
pillars Phoenicians, and, under their direction, in the temple at
trees. Jerusalem, or in the temple at Paphos) : and, as is now
commonly recognised, such a pillar would be the representa-
tive of the sacred tree. When a sacred bird is perched on a
sacred pillar*, it will commonly be the thunder-bird on the
thunder-tree. Thus, when at Picenum (Woodpecker-town)
they worshipped a woodpecker on a pillar, the name of the
town shows that we are dealing with Dioscuric matter. In
all probability Picenum was an ancient twin-town, just like
Rome itself.

As we have already pointed out, the great Cretan
sarcophagus, discovered by the Italians at Hagia Triada,
tells the same tale of twin-cult and thunder-cult; for here
we have represented, perhaps 1500 years before Christ,

^ It may have been only an occasional manifestation.

* See Pindar, Nem. x. 61, Spvbs iv oreX^x" v/J-evov.

3 For woodpecker on pillar, see Dion. Hal. i. 14 ; Strabo, v. 240.

XXXl] ON TWINS IN THE LETTISH FOLK-SONGS 301

a pair of cult pillars surmounted by birds and double axes,
every part of the symbolic representation being written in
the Dioscuric language.

We have shown in a previous chapter the importance
of the Holy Oak in the story of the making and manning of
the first ship, when the twins learnt from the woodpeckers
(or knew because they themselves were woodpeckers) how to
make the original dug-out canoe in which man first made
his voyage on the water. The suggestion is that the hollow
oak is higher in sanctity than the unhollowed tree. It
discharges religiously a greater variety of functions.

This hollowed oak is not merely the first ship (Gk vav^) The oak
but, as Schrader points out, it is also the original temple ^^^^T
(va6<i). Here the primitive man looked for his thunder- temple,
bolts, and here he preserved them\

We have already alluded to the belief in Brittany that
the worst storms can be allayed by means of twin-apples
which are preserved in a hollow oak. Here the twin-apples
are a vegetable representation of the Twins, and they are
kept in the oak, because the hollow oak is the sanctuary of
the Thunder-god and his two children.

It is, perhaps, from the same quarter that we get The oak-
the explanation of a point which has perplexed me not a ^ee^.^fve
little, the connection between the Twins and honey. There
is certainly some explanation required, for the A^vins
in the Rig- Veda are constantly spoken of in a way
which shows that they have something to do with honey.
Macdonell, in his Vedic Mythology, sums the matter up as
follows (p. 49) :

' Of all the gods the A9vins are most closely connected The Twins
with honey (madhu) with which they are mentioned in honey,
many passages. They have a skin filled with honey, and
the birds which draw them abound in it (4. 45 ^' *). They
poured out a hundred jars of honey (1. 117^). Their

1 In Belgium in the province of Limbourg ' belemnites are regarded as
pierres de tonnerre; the peasants assert that they are found in hollow trees,
and are thrown down there by the lightning.' Rev, des trad, populaires
(quoted in Blinkenberg, p. 102), xvii. p. 416.

302 ON TWINS IN THE LETTISH FOLK-SONGS [CH.

honey-goad (1. 122^- 159*), with which they bestrew the
sacrifice and the worshipper, is peculiar to them.'

The explanation which I suggest is that the sacred tree
makes the connection between the Dioscuri and the honey.
The hollow tree was the first bee-hive as well as the first
ship. To this very day in all parts of England, a bee-hive is
called a skip, which means a naturally or artificially hollowed
tree\ Thus the bees are to be found in the neighbourhood
of the twins and the thunder, and this is a sufficient
explanation of the recurrence in the Rig- Veda of references
to the twin-horsemen and honey. In Latin the bee-hive is
alveus, the very name given to the hollowed trunk in which
Romulus and Remus were set adrift. Vergil poetically uses
alveus sometimes for ship\

It is natural to suppose that in very early times, man
did not have the trouble of making his own bee-hive ; it was
made for him by nature : he did not even cut it down :
accordingly Hesiod tells us that, amongst the blessings
that attend the upright, we may include the plentiful pro-
duction of food from the earth, abundance of acorns from
the top of the mountain-oak, and bees^ from the midmost
bark. Here the tree is hollow but still standing, and the
bees occupy the interior. The tree is already an alveus or
a skip. In Palestine, the bee-hive remains unknown for
a very long while. Honey is found but not produced : as
in the case of Samson, and in the proverb, ' Hast thou found
honey ? '
Th® It has already been pointed out* that we may look in the

oak and direction of the sacred and hollow oak for the meaning of
the beaver. ^^^ Greek name Castor, given collectively sometimes to the
Twins, as the Castors. No satisfactory explanation has ever
been given of this name ; perhaps the most plausible was to

1 See further on this point, on p. 328 infra.

^ Aeneid, vi.-412.

3 Op. et Dies, 232—3,

Tolffi (p^pei ixiv yata iroKiiv ^lov, oOpecri 5^ Spvs
aKpri pAv T€ ipipei. ^aXdvovs, p,i<T<rri bk /ieXlaaas.

* Supra, p. 296.

XXXl] ON TWINS IN THE LETTISH FOLK-SONGS 303

connect it with a gloss of Hesychius; according to which
Kearope was explained as ' brothers.'

Since, however, the art of felling trees might be said to
be learned from the beaver in the same way as the art of
hollowing them from the woodpecker, the very same causes
which would identify the twins with a pair of woodpeckers
might lead to their being styled a pair of beavers.

CHAPTER XXXII

OE THE HEAVENLY TWINS IN GRAECO-ROMAN
TRADITION

Graeco- A COMPARISON of the Twin-cults of the various Greek

^^^° and Roman cities and states shows remarkable independence,
cults. and at the same time fundamental agreement. Every place
has twins amongst its heroes and demi-gods but every place
appears to name them diiferently. The twins of Rome are not
borrowed from Sparta in the first instance, Romulus (Romus)
Differ- and Remus have nothing to do with Castor and Pollux, except
agree- ^^ to be displaced by them ; yet they agree with them in the
ments. peculiarity that one of them is of human parentage, and one
of divine, even if they do not agree exactly as to the defi-
nition of the divine parent, whether he is Jupiter or Ares.

In the same way, the twins of Messene, though next
door neighbours to Sparta, are not the same ; their names
vary, and Idas and Lynceus are mortal enemies of Castor
and Pollux. The twins of Elis, the Moliones, appear to be
altogether pre-Dorian, and out of the current of the Laconian
tradition : and as for Thebes, the Boeotian twins agree with
the Spartan chiefly in the fact that, in either pair, one of
them is a man of violence and force, and the other a relatively
more gentle creature, so that Zethos and Amphion may be
compared on the one hand with Castor and Pollux, and on
the other with Esau and Jacob. Yet the Thebans swear by
their twins (vr) tod aio)) just as the Spartans by theirs.
More might be said on the mixture of agreement and
difference presented by these various pairs ; but enough has
been said to show that many tribes and clans must have

CH. XXXIl] TWINS IN GRAECO-ROMAN TRADITION 305

brought down the twin-tradition out of the past, and that
the twins of remote time were probably without personal
names, being known as the Great Twin Brethren, or the Sons
of the Thunder, or some such terms, and acquiring special
names as time went on, and as their functions became more
clearly recognised or appealed to. Thus Idas and Lynceus
are twins expressing the idea of far-sight and sharp-sight,
and it is easy to see that they have obtained their titles as
children of the all-seeing Sky.

One of the points that comes out most clearly in the Physi-
Graeco-Roman traditions is the belief in the double pater- twin-
nity of twins. On this point it may be convenient to make birth,
a few notes. In the first place, it is physiologically possible,
though not physiologically necessary. Twins may arise from Two kinds
the development of two ova, or from the unusual segmentation ° ^^^^'
of a single ovum. In the former case we shall, especially if
a second parent be introduced, have a prospect of unlike
twins ; in the latter an almost exact likeness, and of the
same sex. The question has recently been discussed by
Mr R. Clement Lucas in his Bradshaw lecture on Some points identical,
in Heredity^. The latter are known as identical twins : the
former may be called coincident twins. How striking the and co-
identity can be may be seen from a tale which Mr Lucas tells
of twins who entered as medical students at the same date,
and passed the examinations of the Royal Colleges and those
of the M.B. and M.S. Lond., at the same time. The totals
of their marks turned out to be almost identical. In the
opinion of seventeen examiners their abilities were indistin-
guishable or identical.

Now the primitive anthropologist knows nothing of the
physiology of the matter, but he has his eyes open to see The
what occurs in his family, and he describes twins according ^^^^^l'
to these two groups. Some are identical and some variant, double
Castor and Pollux are identical in appearance, at least when ^ ^'

they are transferred to coins ; but in Greek legend Pollux is
the fighter, and Castor the cab-driver ; that is, they are not

i See Lancet for Dec. 23rd, 1911.
n. B. 20

306 TWINS IN GRAECO-ROMAN TRADITION [CH.

really identical. With the A9vins, we get general identity,
but here again difference of function can be detected by the
statement that ' one was bom here and the other there.*
The question to be asked in any case is whether they are
both sky-born, or one from the sky and the other from the
earth. Now the Graeco-Roman tradition, as we have said, is
emphatic for double paternity. It is always stated, or else
can be inferred from the difference of form and function.
Let us take a few cases.

Pindar tells us in a fine passage that Zeus disclosed the

2eus parentage of Castor, when Pollux pleaded that he might be

disowns restored to life or promoted after death ^ :

' Quickly back to his mighty brother came the hero
Polydeuces, and found him not yet dead, but shuddering and
gasping in his breath. Then weeping hot tears, with groans
he lifted up his voice aloud. " O father Zeus son of Cronos,
what deliverance is possible from my sorrow ? Send death
to me also, O King, along with him. For honour is gone
from a man bereft of friends, and few are faithful in affliction,
to share our burdens therein." And Zeus came to meet him,
. and uttered these words : " Thou art my son, but as for
this man, a hero-husband begat him from thy mother. But
come ! I offer thee a choice between two lots. If thou wilt
escape death and hateful old age, and dwell in Olympus
with me and with Athena, and with Ares of the dark spear,
this fortune is thine. But if thou strivest for thy brother,
and art minded to portion out to him an equal share in all
things, then half the time thou mayest draw thy breath with
him beneath the earth, and half the time he may dwell with
thee in the golden halls of heaven." Thus spake Zeus, and
Polydeuces set no divided counsel in his mind, but straight-
way unsealed the lips and then the eyes of bronze-clad
Castor^'

In the same way the parentage of Zethos and Amphion
is declared to be diverse, half human and half divine:

^ Pindar, Nem. x.

2 Pindar, Nem. x., quoted by Clapp in the Hibbert Journal for Jan.
1910. I correct the translation where necessary.

XXXIl] TWINS IN GRAECO-ROMAN TRADITION 307

Amphion being in this case the divine twin, born of
Zeus and Antiope : so Pausanias, quoting from the poet
Asius^

In the Cypriaca (quoted by Clement of Alexandria^)
Castor is affirmed to be mortal and Pollux immortal :

K.da-TO)p fiev OvrjTo^, Oavdrov he ol alaa ireirpwraL'
Avrap o y d6dvaro<i Y\.d\vhevK7]<i'

against which Clement protests, saying that Homer is much
more to be trusted, who makes both the twins mortal.

In the Roman legend, the divine sire has assumed the The
parentage of both twins, but that this is a later development ^^^^
appears from the fact that only one of them is immortal,
viz. Romulus, and the other, Remus, very decidedly mortal.
Accordingly Ovid represents Jupiter as promising immor-
tality to one of the children of Mars :

'Unus erit, quem tu tolles in caerula caeli'

Tu mihi dixisti: sunt rata dicta lovis:
Juppiter annuerat. Fasti, ii. 487.

This means that only one of the young gentlemen was
expected in Heaven, and entitled to admission.

The story of the exposure of Romulus and Remus on the
Tiber, and the killing of their mother, is the lowest stratum
of all, as can be seen by the African parallels. The story
of the Vestal Virgin, however, who was unfaithful to her Twin-
calling, is a later stage of the mythology : the tradition as unchaste?
to ' immortality for one ' implies that there was not only a
divine sire, but a human parent somewhere, whose wife had
been unfaithful to him, or who had come under some second
influence : i.e. she was not a Vestal. We have seen how
widespread this belief is amongst savage peoples. It is not
confined to people of low civilisation. I see it stated that
* even in mediaeval Scotland it was considered impossible
that the mother of twins could have been faithful to her

1 Pausanias, quoted in Dioscuri, p. 18.

2 Protrept. (p. 26, ed. Potter).

20—2

308 TWINS IN GRAECO-ROMAN TRADITION [CH.

husband, for two children implied two fathers^' The same
belief is proverbial in Denmark : there it is said

'Foder Kvinde to.
Giver God tilkende at hien er sin mand utro.'
' If a woman gives birth to two,
God shows she is to her man untrue 2.'

The Greek legend as to the divided immortality which
Zeus conferred on the two brethren is, perhaps, the reason
why, in art, the Heavenly Twins have become exactly like.
It seems pretty clear that originally they were diverse.
Indeed, we may expect that divine-human twins will be
diverse. The most striking case will be Herakles and
Iphikles, the former a hero of the first water, the latter
a mere weakling.
Twins like When it is a question of fine art, the representation of
Tn Art twins to the eye will often require diversity of treatment,
and result in decided variations. In such cases they will
become unlike from like : a good instance will be the case
of Hypnos and Thanatos, to which Miss Harrison has drawn
my attention. That Death and his brother Sleep should be
twins, is a beautiful poetical conception^ : but in the treat-
ment of the subject we find that Death and Sleep, who
are twins in Homer, begin to be differentiated on Attic
lekythoi by the beginning of the fifth century B.C. (See
Roscher, s.v. Hypnos.) Hypnos is young and beardless.
Thanatos, adult and bearded. On another line of evolution,
Hypnos became an ancient man who holds the sleeper in his
arms. On sarcophagi, he becomes an old man leaning on
a sticks Although Homer does not recognise the divine
parentage of Pollux, he is very decided that when a god
does condescend to amalgamation with the human race,
twins are likely to result. So perhaps Homer knew more
than he cared to tell. The following instances will show his

^ Hastings, Encyc. Relig. and Ethics, i. 4, sub voce Abandonment.

2 gee Troelsund, Daglig Liv I Nordm, vin. 22, reference kindly given by
Dr Feilberg.

3 »We thought her dying when she slept.

And sleeping when she died.' — Hood.
* For further suggestions on twin-diversity, see CiUt, p. 91.

XXXIl] TWINS IN GRAECO-ROMAN TRADITION 309

mode of treatment ; they are taken from a hundred lines in
the eleventh book of the Odyssey, and seem to show that
when a god intervenes, twins are to be expected :

11. 235 — 257. The case of Tyro : re^et? dy\aa reKva.

11. 260 — 265. Case of Antiope, mother of Zethos and
Amphion.

11. 266 — 270. Case of Alkmena ; only Herakles is men-
tioned, but Iphikles turns up in 1. 290.

11. 298 — 304. Case of Leda, with Castor and Polydeuces.
(Perhaps this case should be ex-
cluded as they are both said to be
children of Tyndareus.)

11. 305 — 320. Case of Iphimedeia, koX p ereKcv hvo
iralSe, viz. Otus and Ephialtes.

In all these cases, the intervention of a god results in twins;
this is Homer's way of saying that when twins have occurred,
it is reasonable to assume that a god has intervened.

Here is one particularly interesting case which forms the

basis of one of the lost tragedies of Euripides, the Melanippe.

According to the story, Melanippe was the wife of Hellen ; The case of

but during the absence of her husband who was in exile. ^^^^-

. ' nippe.

expiating a murder, she had brought forth twins to the god

Poseidon. Poseidon advised the exposure of the children,
and they were accordingly given to the herdsmen to make
away with. They were, however, defended by one of the
bulls of the herd, and suckled by a cow, a theme with which
we are familiar. The ox-herds, suspecting bovine parentage,
report the matter to the king, as being of the nature of a
portent. The king consults Hellen, who has now returned,
and on his advice directs that the twins shall be burnt alive.
So the play opens with Melanippe's protests. The story is
interesting, because both the twins are supposed to belong
to Poseidon, and because we have the two stages of treat-
ment of twins in view at once. At first sight you would say
that Poseidon is acting in a very ungodlike as well as
unfatherly manner, in directing the exposure of the children.

310 TWINS IN GRAECO-ROMAN TRADITION [CH.

On the contrary, he stands for mercy : and the normal
treatment, combustion, is represented by Hellen. We have
the two stages side by side\

The next subject that seems to require attention is the
totemistic features associated with twin-birth. For instance,
we have in the case of Romulus and Remus, as pseudo-
Twins and parents, the Wolf and the Woodpecker. Of these the
o 6™^' Woodpecker has been explained, he is the original parent of
the twins, and while he has evolved into Zeus, they have
become men. No explanation, as far as I know, has yet
been forthcoming for the wolf Castor and Pollux show
a suspicious intrusion of a beaver-cult : and I have made
a suggestion that the beaver and the woodpecker might
belong in the story together.
Greek But what shall we say of the swan-parentage of Castor

totems ^^^ Pollux ; for their mother Leda was a swan-maiden, and
wooed by Zeus as a swan. Is there any clue to the origin
of this piece of mythology ? The swan can hardly be a
thunder-bird, and still less can a goose, which appears in some
ancient monuments as Leda's partner. Or is it possibly the
totem or clan animal of the Dorians, or of one of their tribes ?
These questions are not easy of solution. I will venture a
few remarks in favour of a belief in the existence of totems,
and of bird-totems especially, among the ancient Greeks.
Here is a case that deserves study and careful consideration.
It has been conjectured by Fick that the Leleges,
of whom Homer speaks, a mysterious and elusive race,
were the real founders of Sparta and the patrons of the
Fick's Tyndaridae^ He argues that it is very difficult to explain
that^he ^y Greek analogies a great number of names which occur in
Leleges ancient Greece, and that such names should be referred to

WGr6 • . • • • j-^t

European prehistoric migrations, of Pelasgians, Leleges, Cretans, etc.

as well as rpj^^ Leleges, in particular, were in close connection with the
Hittites of Asia Minor, and especially with the Lycians:
they occupied the west side of the Aegean from Epirus to

1 For the argument of the play and the opening verses see Babe, aus
Rhetor en-Handschrif ten, in Rhein. Mus. lxiii. 1, pp. 145, 146.
* !^ick, Vorgriechische Ortsnanieti, p. 58.

XXXIl] TWINS IN GRAECO-ROMAN TRADITION 311

Cape Malea. He assumes that they had come over Parnassus,
and had swarmed into Euboea and Megaris, occupied the
Cyclades and the coast of Asia Minor as far as Lycia. An
examination of place names, east and west of the Aegean,
suggests a connection between two parallel movements on
opposite sides of the sea\

Now Mr A, B. Cook has suggested that the mysterious Leleges
Leleges are only another name for the Pelasgi, and that the peiasgi.
Pelasgi may be interpreted as an ancient form of Pelargi,
in which case they are simply storks. We may, if we please,
say that the storks were the totem of the clan, or explain it
in some other way.

Now with regard to the supposition that the Pelasgi are The
storks, it can be rendered very probable by the observation are^torks*
that Pelargos is a Greek name for the stork, and that to this
day the Arabs of North Africa call the stork by the name of
Bellarij, which is only a slight dislocation of Pelargi'K The
name Pelargi would therefore seem to have been widely
current in the Mediterranean : and as Pelasgi can be equated
philologically with Pelargi, we have the meaning of the
name with reasonable certainty. It has left its mark on
the Mediterranean,

Now return to the Leleges. If Mr Cook is right in The
identifying the Pelasgi with the Leleges, may we take the are storks
further step and say that the Leleges are storks also ?

The answer is in the affirmative : any one who has
travelled in the East and has watched the storks and heard
their note (which is almost exactly lek-lek), will understand
why the Asiatic Arabs call them by the name of Laq-laq.
For Leleges, then, we write an earlier Greek form Legleges,
and translate the word as storks. The dropping of the first
g sound can be observed to this day in Asia Minor. On a
recent journey I noticed that at Ancyra they call the stork
leylek; and the same pronunciation was recorded in Phil-
adelphia, where the storks build on the ruined city walls,
and walk about the bazaars unmolested, their red beaks and

1 Fick, I.e. pp. 134 sqq.

2 See Dozy s.v. cigogne, and note the varieties of spelling and vocalisation
of the word.

312 TWINS IN GRAECO-ROMAN TRADITION [CH. XXXII

red legs being very conspicuous. The Modern Greek name
for the stork is XeXe/ct, which agrees closely with the
foregoing observations \ It follows that the Pelasgi and
the Leleges are the same bird-tribe of the same migration
from the north. This is an important point gained. But
are they the original founders of Sparta ? We are now on
less certain ground ; Fick presses the occurrence of certain
religious cults, which occur in Leukas, Megara, and Ikaria.
He thinks they worshipped either the Sun, or a Sun-bird ;
over and above their solar cult, they had a great reverence
for twin-deities, and Fick proceeds to identify cult-centres of
such deities ; for example, he recognises, as we have done in
Cult of the Heavenly Twins^, that Amphissa, the capital of
the Western Locrians, was a centre of twin- worship, and,
having made that discovery, without positively saying that
the twin-centres are the places of the Leleges, he suggests
that the twin-worship of Sparta belongs to the same people,
and that the Tyndaridae are patron-saints of the Leleges.
On Fick's theory, the original Spartans were worshippers of
the Sky-bird (Solar-bird) and his two assessors, the so-called
Tyndaridae. To this there are some objections; first of all,
The the Tyndarids, if they belong to a, bird-clan at all, are of the

^e^eges swan-clan and not of the stork-clan ; and next, it has been
Spartan, abundantly shown that twin-worship does not belong to any
special race or tribe, but that it is the common characteristic
of practically all the races of mankind. It seems to be more
likely that the swan migration is independent of the stork
migration.

I have spent some time in drawing attention to Fick's
researches, because they are marked by great learning and
insight. Even where they do not reach final conclusions
with regard to the early Hellenic migrations, they point the
way for them^

^ See Thompson, Glossary of Greek Birds, p. 127.

2 p. 139.

^ Since writing the foregoing chapter, I find that I have been anticipated
in my explanation of the Leleges by Gleye, Die ethnologische Stellung der
Lykier, p. 8, 'Die Namen vieler Volker des Altertums auf Vogelnamen
zuriickgehen. Ich verweise auf den Namen der Leleger (assyr. lakalaku,
Storch), etc'

CHAPTER XXXIII

SOME FURTHER POINTS OF CONTACT BETWEEN
GRAECO-ROMAN BELIEFS AND SAVAGE LIFE

The attempt which we made to collect and classify the
beliefs of African tribes with regard to the worship of the
thunder, and the danger or helpfulness of twin children, has
at least this advantage, that it brings out parallels of all sorts
with similar European beliefs and customs, and helps us to
understand the evolution of the latter in a way that we could
not have done without the African parallels.

The most striking case was one of the first that we Parallels
detected, the equivalence of the Bana-ba-tilo of the Baronga, amcTh
with the Greek Dioscuri and the Palestinian Boanerges, and
There are, however, many minor parallels. For instance, Twin-
Mr Dudley Kidd tells us that in certain parts of South ''"^*'^-
Africa, in war-time, it is the custom to send twins in advance
of the main line of the army. ' In war-time, a twin used
to be hunted out, and made to go right in front of the
attacking army, some paces in front of the others. He
was supposed to be fearless and wild\' One thinks of the
Spartan army marching with the Dokana or emblems of the
twins carried in front of them, as well as of the presence
of the two Spartan kings, who were the civil and military
representatives of Castor and Pollux. The Roman tradition
that the consuls must go to war is on the same line. The
consuls also represent the twins, and must do duty for
them.

A more interesting case is the persistence of early ideas Twins and
as to what makes valid swearing and effective cursing. The '''^'^"^•

^ Dudley Kidd, Savage Childhood, pp. 45 sqq.

314 FURTHER POINTS OF CONTACT BETWEEN [CH.

oath is a very early feature of human life, and it was probably
necessary as well as ancient. I have shown in Cult the care
which the twins take over truth, and those who, under suit-
able conditions, speak the truth : and I have pointed out
that it is on account of their relation to the all-seeing sky
and the all-dreaded thunder, that an oath which involves
an appeal to the twins is effective. To punish the perjurer
was indeed a high calling; to perform one's vows, or be
made to perform them, has a high place in the evolution
of ethics.

There are West African savages, to whom lying is as
easy — 'as easy as lying\' — who would never perjure them-
selves if a thunderstone were in the neighbourhood : the
'all-dreaded thunderstone' of Shakespeare involved the dread
of being found out by the Thunder himself who inhabited
the stone ^. Is it a mere accidental coincidence, then, that
Liars makes the Roman swear by Jupiter Lapis ? Blinkenberg
thunder-^ points out excellently that ' the most solemn oath of the
stone. Romans was that sworn by the name of Juppiter Lapis....'
The sacred stone was used in Rome when the Fetiales took
the oath and made sacrifice upon the formation of a new
alliance with a foreign power. Such an alliance, according
to the Roman view, received its highest sanction from the
lightning- god himself ^

From these, and other examples of swearing by the
thunder, the antiquity and continuity of the practice can
be inferred'*. The same note of antiquity is heard in the
cursings and in the blessings which men invoke on one
another and on themselves. Here we find the twins in
evidence at a very early period of human living. It was
Symbolic pointed out by de Cardi, in his paper on Ju-ju laws and
w'^Airica <^"*^o^* ^'^ ^^^ Niger Delta, that we had in West Africa, not
only curses in vocal form, but also symbolic actions : one of

^ Shakespeare, Hamlet.

2 Monrad, Skildriruf af Gitinea-Kysten, p. 115, quoted in Blinkenberg,
p. 8.

' Vergil, Aen, xii. 200, 'audiat ha«c genitor, qui foedera fulmine sancit.'
* See Blinkenberg, Thiinder-iceapon, pp. 31, 106, 111.

XXXIIl] GRAECO-ROMAN BELIEFS AND SAVAGE LIFE 315

these actions consists in holding up two fingers to a woman,
and means, ' may you become the mother of twins,' and in-
volves the imprecation of the terrible fate that awaits the
woman who brings forth twin children \

But it is not only women who can have the twin-curse
put over them. We have already reported how Captain
Smith records his observations in the Gulf of Guinea on the
same subject. To call a man a twin was the greatest insult.
Smith saw an unhappy slave cursed by the chief of the tribe
by two fingers of his extended arm, and explains the terror
of the situation. To revile a man as being a twin is near
neighbour to cursing him that he may, in his offspring, be-
come twins ; and, from the curse in which twins are assumed
hateful, we easily pass over to the stage in which the twins,
as demigods, become the court of appeal in the matter of
a vengeance desired, or a justification demanded. Nor need
we be surprised that the simple and expressive symbol of Oaths by
the two fingers has become permanent. It is one of the Twins,
forms under which a Roman Catholic considers himself
under moral obligation to tell the truth; and not only
Roman Catholics, but Protestants also make use of the
symbol. In Holland it is the custom to raise two fingers
of the right hand in the court of law, and say, ' As truly may
help me Almighty God.' It is a modified twin-oath.

It might have been anticipated that the Church would
not have been less conservative than the law : in fact, our Blessings
ecclesiastical superiors, when they give the benediction, do ^ *^®
it with two fingers raised, which means either (1) May you
all have twin children ! or (2) May the twins themselves
bless you and take care of you ! We can take our choice
between the explanations. All these customs are survivals
and developments from the ways of the primitive savage man,
approximately as we find him in West Africa.

Swearing by the twins is certainly very ancient and very
widespread. I have written on this at some length in Dioscuri Syrians
and in Cult. Here is a striking example which has not, ^^^^
I think, been cited before, of oaths by St Thomas among Thomas
^ Joiirn. Anthrop. Soc. 1899, p. 57.

316 GRAECO-ROMAN BELIEFS [CH. XXXIII

the Syrians of Mesopotamia, which will serve as one more
illustration of the place of St Thomas in the succession of
the Heavenly Twins.

Isaac of Antioch tells us in one passage, in which he
reproves the Christians for preferring an oath by St Thomas
to any other, that ' if it is a question of giving or accepting
an oath, we scorn to take it in the Church, but the other
refuses to recognise it, saying, " I will not believe you, unless
you swear in the chapel of Thomas the Apostle^." ' In the
beginning of the fifth century, then, Thomas was the residuary
legatee of the Heavenly Twins among the Mesopotamian
Christians.

If Thomas was the saint to swear by in Mesopotamia,
the great substitute for the twins in the Greek and Latin
Churches was St Polyeuctes of Melitene in Armenia. I have
or by Poly- explained in Dioscuri^ the reason for the sudden emergence
euc es. ^^ Polyeuctes into public honour as a referee in disputed
matters, and have shown that he is only Polydeuces slightly
disguised. Since then there have been attempts made to
show that he is something more than a mere ecclesiastical
double of Pollux, and to retain historic semblance for his
fleeting shade ; it has, however, come out that the real reason
for the connection of Polyeuctes with Melitene is that he
belonged to the famous Legio XII Fulminata, which was
quartered there, over which there has been so much dispute
in the Church's history. Naturally a thunder-struck legion
is under the patronage of the Sons of Thunder, and has the
duty and credit of obtaining rain when wanted : and therefore
Pollux, the pagan saint of the situation, has to be got rid
of in that legion, when the legion itself becomes Christian.
Hence his transformation from Polydeuces to Polyeuctes.

1 For the Syriac text, see Isaac of Antioch, Hymns (ed. Bickell), pp.
188—191.

2 p. 55.

CHAPTER XXXIV

SOME FURTHER REMARKS ABOUT TWIN-TOWNS
AND TWIN-SANCTUARIES

It has been conclusively shown that there was a natural Twin-
tendency in some parts of West Africa towards the formation formed
of twin-towns and twin-sanctuaries. As soon as ever the
taboo on twins was modified, so as to spare the life of either
the mother or the twins, and to substitute for death an
expulsion in the form of a banishment to some special place,
we have the conditions for the formation of a twin-town,
and such towns can actually be seen in process of formation
in West Africa at the present day. Any one who will share
the taboo of the expelled women and children, as, for example,
a runaway slave, will find shelter which no one will dare to
invade, and sanctuary rights which no one will dispute. The
secret of sanctuary is taboo, and here we have a sufficiently
potent taboo to hand.

It is, however, a curious point in the development of not always
which we speak, that it becomes arrested if the taboo should manent.
be so far raised as to become terminable.

If the woman has a right to return after a lapse of a given
number of months or years, or if the children, after a sufficient
absence and purification, can be claimed by the male parent
(supposed not banished), then the building of the twin-village
is arrested, except in so far as a succession of expelled or
isolated twin-mothers finds its way to the same spot. So
the modification of the taboo, if carried far enough, arrests

318 REMARKS ABOUT TWIN-TOWNS, ETC. [CH.

the development of the twin-town. I suppose this is the

Not com- reason why we have not traced such settlements in East

E. Africa, Africa; they could not arise where twins were regarded

favourably, and where the taboo was reduced to a mere

formal purification by the witch doctor. It will follow with

great probability that if in European countries we find

abundant traces of twin-towns, we may infer that the period

of savagery in the twin-cult was longer amongst our own

but com- ancestors than is the case for many Bantu tribes to-day.
mon in ™, „ t • i ^ , • ,

Europe. J^"© custom 01 permanent banishment oi the twin-mother

must have been long continued, and must have operated
over a wide area.

How, then, shall we recognise the surviving traces of
such twin-towns ?

The first and simplest way is when a place is called
Twin-town, either directly, or by a very slight modification.
We need have little hesitation in saying that Didyma was
Twin- an original twin-town. When in later times its name was
recognised changed to Branchidae, and a great sanctuary was built to
Apollo, the god was known as Apollo Didymaeus, or Apollo
by name, of Didyma. As Apollo is himself a twin, and often, as at
Delos, has twins preceding him in his cult centre, there is no
difiiculty in the statement that Apollo of Branchidae dis-
places an earlier cult of twins.

Less obvious is the case when the twin-element of the
place-name is obscured. We have, however, shown so
conclusively that in human names the prefix Amphi means
' twin,' that we can hardly avoid the extension of the inter-
pretation to place-names. In this way we at once recognised
Amphissa and Amphipolis. Fick's researches confirmed our
interpretation as to Amphissa. There is, however, another
by cult- direction of confirmation, viz. the discovery of traces of a
■ twin-cult in the twin-town.

For example, we have shown that Amphion is an

equivalent form of Amphigenes, and means ' twin.' What

shall we say then of Amphigeneia, which was one of

Amphi- Nestor's cities. Strabo says the city was situated in

geneia. Macistia near the river Hypsoeis, and that in his time

XXXIV] REMARKS ABOUT TWIN-TOWNS, ETC. 319

there was a temple of Leto in the place. That is to
say, there was a surviving twin-cult, for Leto is a twin-
mother.

Of Amphissa Pausanias tells us that the place was a Amphissa.
centre of a cult of the "Aya/cre?, which may mean either the
Dioscuri, or the Kabiri or the Kuretes ; Pausanias^ says that
people were not agreed as to which of these ancient cults
was represented in Amphissa. From our point of view they
are all originally twin-cults. With regard to the origin of
Del OS as a sanctuary, I fancy that I have not carried all my Delos.
critics with me in affirming it to be an original twin-
sanctuary. It must be admitted, however, that the case is
a strong one. As we said just now, Leto is a twin-mother :
according to the myth, no other island would receive her,
which is very much like saying that the island is a twin-
island. Apollo and Artemis discharge some of the regular
functions of twins : he is the musician and answers to
Amphion of Thebes, and she is the huntress and answers to
Zethos and to Esau. If we could believe that Apollo had an
Eastern origin, and could accept Hommel's derivation of him
from the Semitic Jubal, the case would practically be proved.
There is, hoAvever, still something more to be said on this
score : for Apollo is not exactly a secondary god, like Palaimon
of Corinth for Baal Yam (Lord of the Sea). There is, how-
ever, another direction of evidence. Apollo and Artemis have
displaced a pair of white maidens from the north, named
Hyperoche and Laodike, whose male counterparts, a pair
of great brethren, have a prominent place in the sanctuary
of Apollo at Delphi. Where twins displace twins, it is not
absurd to say that the island where the cult changes is
originally a twin-island. I have not laid stress on the
proofs that the Dioscuri were actually worshipped at Delos,
because that may be the natural devotion of a sea-faring
people, or an importation from some famous twin-centre
outside Delos. For example, a Delian inscription^ speaks of
the Samothracian Great Gods, the Dioscures, the Kabirs.

1 Pausanias, x. 38, 7. ^ Dittenberger, Sylloge 430.

320 REMARKS ABOUT TWIN-TOWNS, ETC. [CB.

The inscription is valuable for the equation of the Dioscuri
with the Kabiri, and for giving us the translation of Kabiri,
and for identifying them with the Samothracian cult, but it
proves nothing for Delos, except the migration of a ritual
from its normal centre.
Delphi? Does a similar reasoning apply to Delphi? I do not

know yet whether Delphi is the same as Adelphi : so that
I cannot say more than that Delphi is a shrine of the twin
Apollo, has two sets of twin heroes in its enclosure, and is
geographically dominated by twin peaks. Whether any of
these facts explains Delphi, I am not at present able to
decide.

Before leaving the Apollo and Artemis shrines, it is
worth noting that the custom of liberating slaves in the
temple of Artemis is a natural sequence to the fact that
slaves who had sought sanctuary escaped from their masters
in the original twin-towns.

We must not assume that every centre of Kabiric or
Dioscuric worship is an original twin-town; but where we
find that such a cult centre is also a recognised sanctuary,
with a powerful overshadowing taboo, it is reasonable to
believe that we are on the track of the twin-town, and
especially in the case of island sanctuaries we may believe
that we have penetrated to the origin of the cult; for we
learnt from our West African observations that an island
in a river is one of the favourite places of exportation of
twin-brothers, and such islands become undoubted sanc-
tuaries.
Samo- Perhaps this covers the case of Samothrace, one of the

tw^n^^ ^ great sanctuaries of antiquity, and one of the great sane-
island? tuaries of Dioscuric-Kabiric worship. See what I have said
on this in Ctdt, c. xvii.

Note further that Jason, whom we have shown reason to
believe to be an original Kabir, has connecting links both
with Lemnos and with Samothrace. One form of the variant
tradition tells us that Jasion with his twin brother Dardanos
came to Samothrace, and that here Jasion, who had become
enamoured of Demeter, was struck by lightning for some

XXXIV] REMARKS ABOUT TWIN-TOWNS, ETC. 321

insult done to the goddess, whereupon Dardanos, in grief,
migrated to Troas\

The intrusion of Dardanos is peculiar; we can hardly Dardanos
detach Jasion from Jason. The thunderbolt is also deserving jasion.
of study : it is an explanation of something in an earlier
cult. Aesculapius is also fulminate and there are parallel
cases.

We have assumed above that Dardanos and Jasion were
twin-brethren, belonging to the Samothracian mysteries.
Servius, the commentator on Vergil, says definitely that
Dardanos was sprung from Jove, and Jasios from Cory thus ^
Here, then, Dardanos is the Heavenly Twin, Jasios the
earthly one. Corythus appears to be the crested wren, which
is another form of thunder-bird.

Islands at the mouth of rivers will, as we have said, Islands
frequently betray signs of Dioscurism, and will suggest centres.
primitive sanctuary ; only we must be on our guard against
confounding the Dioscureion to which sailors pray on leaving
port, and its associated lighthouse and look-out station, with
an original twin-settlement. We know that Rome is an
original twin-sanctuary; the traditions as to its foundation
betray the fact ; several layers of twin-tradition lie one over
the other, the destruction of the twins and their mother, the
exile of the twins, the twins as creators of sanctuary ; all
of these can be easily made out. Curiously, the sanctuary is
not where we should have expected it, on the island between
the bridges, but on the Capitoline Hill. No doubt, however,
exists that Rome is a twin-town. The identification is multi-
form and manifold.

Down the river at Ostia is another island; it is sacred to Twin-culf
the Dioscuri, and has an annual festival in their honour. In '
this neighbourhood twin-tradition accumulated.

When Minucius and his friends discuss Christianity at

1 Apollod. Bibl. III. 12. 1 : 'HX^KTpai de ttjs "ArXauroi Kai Aibs 'laaiuv /cat
Adpdavos eyivouro. 'lacxiwi' /xev ovv epacrdels Arifirjrpoi Kai d^Xwv Karaiffxvvai
Tr]v dehv Kepawovrai, Adpda.vos 5^ iirl T(f dav6,T(^ rod d8eX<pov XvTrov/jLevoi, 'Ea/xo-
6p(}K7)v d.TroXtTrwj' ei's rrtv avTiiripa -rJTreipov TjXdev.

2 Servius in Verg. Aen. in. 167: 'Dardanus de Jove, Jasius de Corytho
procreatus est.'

H. B. 21

322 REMARKS ABOUT TWIN-TOWNS, ETC. [CH.

Ostia, Cecilius points out^ as an evidence for the ancient
religion, that they are on the very spot where the Dioscuri
from their panting horses announced the victory over King
Perses. It would, however, be precipitate to identify Ostia
or its island as a twin-sanctuary because it is a centre of
twin-worship ; for every great sea-port has its shrine of the
Heavenly Twins, round which legends readily gather.

We shall be on safer ground inland, where the disturbing
influence of sailors' religion is not felt. Among Italian names,
we may be fairly sure that the district of Picenum is an

Picenum. original twin-sanctuary, for its name contains the Wood-
pecker (Picus), and its legendary history says that the
founders of the state were guided in their migrations by a
Woodpecker, and that this was why they worshipped a Wood-
pecker on a pillar. We easily recognise in this account the
familiar features of twin-cult, the tree, the thunder-bird, the
sanctuary.

The case of Picenum suggests to us that when we find a
town named after the Woodpecker (or other thunder-bird)
we have at least a presumption that the town is a twin-town.
For instance, Pausanias tells us^ that Keleos, the old king of

Keleai. Eleusis, lived at Keleai. Now Keleos (^eX-eo?) is the green
woodpecker : we must, therefore, speak of him as King
Woodpecker, just as Ovid speaks of King Picus. Keleai is,
then, the exact parallel to Picenum ^ It is a Woodpecker-
town, because Keleos is the green Woodpecker, and it is a
twin-town because tradition actually makes Keleos the father
of Triptolemos. The case is so important that we will devote
a special chapter to it.

Praeneste. Praeneste is, perhaps, a similar case ; for here, too, the
original worship was that of Divi Fratres, apparently without
any names in the first instance, and accompanied, like Castor
and Pollux, by their sister \

^ I.e. c. 7. ^ Pausanias, ii. 14. 2.

3 Miss Harrison (Themis, p. 101) suggests that Keleos is a rain-bird, as
commonly in Northern legends : he is equally a thunder-bird.

* The reference is to Servius ad Aeneid. vii. 678: ' Praeneste... ibi erant
pontifices et dii indigetes sicut etiam Eomae: erant autem illic duo fratres
qui divi appellabantur : horum soror dum ad focum sedebat, etc'

XXXI V] REMARKS ABOUT TWIN-TOWNS, ETC. 323

Tibur, also, knew the twins, as we see from Vergil, Tibur.
Aen. VII. 670, and so did Tusculum, where Cicero^ tells us Tuscu-
that a thunderbolt once fell in their temple ; but this does ^"™-
not necessarily identify either Tibur or Tusculum as an
original twin-town.

We may expect to find many more of such centres of
early twin-worship, and some of them will certainly be
sanctuaries.

Occasionally we shall find a mere rock in the sea with
Dioscuric appellation, where it is almost certain that no real
Dioscuric worship can have been practised, nor can a Dios-
cureion have existed ; in such cases, the rock has probably
been used for the exposure of twin-children.

Thus Pliny tells of a small island named Dioscoros^ The island
The name is suspicious : an island called Heavenly Twin
ought, naturally, to be what we call a twin-island. Such
islands, if they are twin-islands, represent an earlier stratum
of practice than that which underlies the formation of
sanctuaries.

Pausanias* tells a tale of a rock named Pephnos, where The rock
the Dioscuri were said to have been born : " From Thalamae ^•'Ph'^°^-
it is a distance of twenty furlongs to a place on the coast
called Pephnos. Off it lies an island also called Pephnos, no
bigger than a large rock, and the people of Thalamae say
that the Dioscuri were born upon it. I know that Alkman

also says so in a song In the islet are bronze images of

the Dioscuri, a foot high : they stand under the open sky ;
but the sea that breaks over the rock in winter will not wash
them away." The persistent belief that the Twins are born
on an island will be remarked.

How far such twin-centres can be traced in the West of
Europe it is difficult to say. Twin-cult can be made out all
over France, by means of its survival in the saint-worship of
the Roman Catholic Church ; but towns actually named from
twins are not easy to identify. There is, however, a town
Jumeaux, in the Puy de Dome, not far from Clermont

^ De Divinatione, i. 43. 98.

2 Pliny, H. N. m. 96. ^ Tr. Frazer, iv. 26. 2,

21—2

324 REMARKS ABOUT TWIN-TOWNS, ETC. [CH.

Ferrand, and a similarly named Jumelle in Belgium, and no
doubt others will be located.
Tomi as a There is one case in the geography of the East which
town? raises some interesting questions. Not far from the mouth
of the Danube we have Tomi: the visitor to Costanza will be
reminded by a statue in the middle of the town that he is
near the place of exile of Ovid the poet. It is an ancient
settlement of the Milesians^ if not of the Phoenicians. It
was also an ancient centre of t win- worship ^ and the twins
appear on the local coins. One of the forms of the Argonaut
story brings Jason and his company on their return journey
to Tomi, and actually takes them up the Danube.

The name is peculiar, in Greek it appears as Tomi, or
Tomis, or Tomae. It is certainly not a Greek name ; is it
Scythian or Phoenician ? One would readily suggest that it
was the Semitic for ' twins ' (Thomim), if it were not for the
fact that the first vowel, in Greek and in Latin, is certainly
short: and this seems to exclude the Phoenician solution.
From the fact that the coins of Tomi sometimes bear the
figure of an Amazon, I should suspect Scythian influence.
We have referred above to the occurrence of the Twins on
the local currency : on these coins they are commonly
accompanied by the Mother of the Gods^ In an inscrip-
tion from Tomi, a sacrifice is ordered to be performed
every year in honour of the Mother of the Gods and the
Dioscuri*.

The Black Sea is well supplied with twin-centres, for
the most part connected with Jason or later navigators.
Wherever sailors go, the twins must accompany.

We were speaking a little while back of the identification
of Woodpecker-towns, such as Keleai or Picenum.

It is interesting to note that the same occurrence of

1 Ovid, Trist. iii. vni. 4.

2 Ovid, Trist. i. x. 45:

Vos quoque, Tyndaridae, quos haec colit insula, fratres,
Mite precor duplici numen adesse viae.
Notice again the island as the Dioscuric centre.

9 See Beschreibung d. Berl. Miis. Mllnzen, i. 89', 92i2.«, 94«.
* See Dittenberger, Sylloge, 529.

names in

XXXI V] REMARKS ABOUT TWIN-TOWNS, ETC. 325

personal or place-names derived from the Woodpecker can Wood
be detected in the British Isles. For example, the name of ^^^

^ ' name,

reake, and its cognate Picton, are Woodpecker names. In Great

the same way the Peckover family are derived from an ^^*"''"
ancestor named after the Green Woodpecker, the French
Picvert = the Italian Pico verde^

Not far from Bridlington, in Yorkshire, there is a village
named Speeton, on the edge of the Speeton sands, which are
named after it. That this stands for an original Specht-
town (Specht = Woodpecker in German) appears in several
ways. First of all, there is in Barbados a place named
Speightstown, which is either a direct transference and
migration of an English original, or else it is a town named
after a man called Speight, who is in that case a member of
the Woodpecker clan. Second, it happens that Speeton is a
very ancient place; it occurs in Speed's map of the beginning
of the seventeenth century as Speeton chapel, but in the
Domesday Book it is once written Spetton and once Speeton,
which is very nearly the required form, and once Spreton^
The name Speght is well known in English history; for
instance there is Thomas Speght, one of the early editors of
Chaucer : he is said to have been of a Yorkshire family. At
the present moment there are four maiden ladies in Brid-
lington named Speight. Curiously, I do not think there is a
single person in all Birmingham who bears the name.

' The designers of the Peckover coat-of-arms supplied, humorously,
a pair of Woodpeckers for the support of the shield; apparently without
knowing the meaning of the name.
2 Domesday Book, p. 19a :

Bretlinton = Bridlington.

Frestintorp.

Bouinton.

Speeton.
Again, pp. 86b, 87a: Marton.

Bretlinton = Bridlington .

Bouintorp.

Spetton.
Again, p. 4a: Bouintone.

Grendale.

Spretone.
See J. Horsfall Turner, Yorkshire Place Names, pp. 50, 158.

CHAPTER XXXV

THE CASE OF KING KELEOS

We alluded in the previous chapter to the possibility

Keleos, of identifying twin-towns by means of the Woodpecker, after

Eleusis whom they were sometimes named, and after discussing the

case of Picenum, in which etymology and tradition combined

to lead us to a centre of worship of King Picus, we pointed

out that there was a Greek parallel in the case of King

was the Keleos of Eleusis, who ruled over a city named Keleai, for

Wood- Keleos is the Greek name for the green woodpecker. Keleai

pecker. is therefore a woodpecker-town.

It was also a twin-town, for tradition says that when
Demeter came to Eleusis, and had been hospitably received
by King Keleos, she confided to Keleos and his family the
His son sacred mysteries of Eleusis, and took Triptolemos under her
ptolemos special protection. This is intelligible enough, since Tri-
ptolemos is the Heavenly Ploughman, and Demeter the Com
Mother. One tradition says that Demeter attempted to
make him immortal, another that Keleos, for some un-
explained reason, wished to kill him. Another tradition
tells of Jasion, who must be one of the Jason-Triptolemos
pair, and how he became the darling of Demeter, and
was thunderstruck as a punishment for his too great
familiarity.

It seems quite clear that the co-ordinating factor in these
traditions is to be sought in the twin-cult, in which case,
Keleai a when we have identified the Woodpecker, the Twins and

twin-

town, th® Thunder, we can hardly refuse to call Keleai a twin-

CH. XXXV] THE CASE OF KING KELEOS 327

town. We thus establish the formation of a twin-town in
ancient Attica.

Now let us go a step further with the traditions
concerning King Keleos. We are now going to show that
the parallel between King Keleos and King Picus goes
further than the names. We have already drawn attention
to the story which Ovid tells of the transformation of King
Picus into a woodpecker, and have explained the story as an
artificial converse of the turning of the woodpecker into
King Picus when the Thunder Bird became Thunder Man.
We will now show that there was a similar transformation
in the case of King Keleos, and point out some important
results which follow from the interpretation of the parallel
legend. Antoninus Liberalis has preserved for us (from Keleos
Boios) the Cretan tradition of a visit paid by a certain q^^^.^ °
Keleos and his companions to the holy birth-cave of Zeus,
with the irreverent intention of stealing the honey of the
sacred bees, who had nourished the infant god. The
Thunder-god would have promptly struck the intruder dead,
but Themis and the Moirai intervened, and pointed out to
Zeus that the cave was a sanctuary, where no blood might to the cave
be shed. So Zeus simply made Keleos into a Green Wood- ° ^"^'
pecker, just as Circe had done to Picus. His companions
had a similar fate.

The meaning of the tradition is written clearly across its Meaning
face:— Keleos is the Old Thunder, who has been displaced ll^f^°^'
by the New: the ancient sanctuary, the Hollow Oak, has
been replaced by a new sanctuary, the Hollow Rock, better
suited to the now anthropomorphic Thunder; Keleos is
informed that he is no longer the genius of the sanctuary :
Zeus tells him plainly that ' this house will not hold thee
and me,' and bids him begone. So much is clear: but with
the explanation there come fresh questions requiring a
further solution. We have to find out the meaning of the
sacred bees, why they nurtured Zeus, and why Keleos wished Bees nur-
to steal their honey. The first point to be noted is that, if
the bees are there in the new sanctuary, they must have
come from the old sanctuary. There is no difficulty in

328 THE CASE OF KING KELEOS [CH.

this, for although bees may naturally find their nests in
a hollow oak, they are equally at home in the crevices of a
rock-cave \
Bees and The bees, then, pass over with the Thunder to the new

Oak. Sanctuary. We did not know before that they were a part

of the apparatus of the twin-cult and in the service of the
Thunder, but it seems clear that such must be the case.
We are studying a time which is earlier than bee-keeping
in the modern sense : the hollow that makes the hive is
natural, not artificial, just as it is still in many savage
countries, where the natives get the honey by climbing for
it, and in no other way.

Why then did the infant Zeus, and the intruding Keleos,
both want the honey ? The answer must be, since they are
The both of them the Thunder, that there is a connection

bird and between Thunder and Bees ; this connection is stated by
the Bees, the tradition in the form that the Thunder-bird likes honey
and so does the Thunder-man who displaces him. So we
must go further afield, and find out whether there is such a
connection between the Bird and the Bee, as seems necessary
: for the explanation of the new Cretan legend. We pointed

out just now that such a legend antedates bee-keeping, in
the modern sense of a bee-hive ; the term skip^, by which
the country people denote a hive, betrays by its etymology
that the first hive is a hollowed tree, just in the same way
as the words ship and skiff betray the original dug-out
canoe. Only there is this difference ; if one wants a canoe,
The first the tree must come down ; if one wants a bee-hive it can
stay up: and the evidence of customs of uncivilized or half-
civilized people is conclusive that it stayed erect for a much
longer period than would have been suspected. In the Ural
Mountains and the Eastern provinces of Russia, the peasants

^ Mr A. B. Cook in an article on ' The Bee in Greek Mythology' [Journal
of Hellenic Society, 1895, p. 18) quotes from the Scholiast on Nicander the
remark that 'before bees had been domesticated, they used to construct their
combs in the holloivs of tlie oak-tree and they do so still on occasion.'

2 We get almost the exact expression in Theocritus, Idyll, v. 58 : Srao-w
3* 6KTi)) fxev yavXui r(f Havl 'yaXaKTOS, 'Oktu de (rKa</>ldas fiiXtros ir\^a Krjpl

XXXV] THE CASE OF KING KELEOS 329

artificially hollow the trees at a considerable height above
the ground, and use the hollows thus made for the keeping
of bees. They find, however, that they are obliged to protect
their artificial bees' nests from the Woodpecker, who is as
much interested in bee-keeping as themselves! If we can Wood-
find out the reason for this, we shall solve the mystery of destroy
Keleos and the Sacred Bees in Crete. First let us collect ^®^'*-
the facts: — a reference to Latham's General History of
Birds^ will tell us something about the Woodpecker and his
ways.

' The Great Black Woodpecker is so very destructive to
bees that the Baschurians in the vicinity of the river Ufa, as
well as the inhabitants of other parts, who form holes in the
trees, twenty-five or thirty feet from the ground, where the
bees may deposit their store, take every precaution to hinder
the access of the bird, and in particular to guard the hive
with sharp thorns ; notwithstanding which the Woodpecker
finds means to prove a most formidable foe, and is most
numerous where the bees are in the greatest numbers.'

To this account there is appended the following valuable
note:

' At Dschiggertau, on the Ural Mountains, there is a
bee-hive almost on every one of the tallest pine-trees, and
in these parts the Black Woodpecker abounds exceedingly,
being attracted no doubt by the inhabitants of the hives.'

Now in what does the attraction consist ? We see that
the Woodpecker abounds where bees are plentiful, but why ?
The Greek legend suggests that the Woodpecker wants their
honey ; the ornithologist, on the other hand, suggests that it
is the bees themselves. A little observation of the interior
of the Woodpecker should settle that question, and prove
that both suggestions are wrong. The Woodpecker is not a They eat
bee-eater (like the Merops) nor is it a honey-eater. What ^^ '^^^ae,
the Woodpecker is after is the larvae of the bees. We can
see this by a reference to Gould, Birds of Europe, vol. ill.
where the food of the Great Black Woodpecker is described

^ Vol. ni. p, 339: — quoted also in Gould's Birds of Great Britain, s.v.
Great Black Woodpecker.

330 THE CASE OF KING KELEOS [CH.

as consisting of ' the larvae of ivasps, bees and other insects :
in addition, however, it devours fruits, berries and nuts with
avidity.'

' In the same way the food of the Green Woodpecker
[our friend Keleos] consists of insects, ants, snails, worms,
etc., nor will it refuse fruits, walnuts and berries.'

The Great Spotted Woodpecker feeds on 'Larvae and
coleopterous insects in the bark of trees.' The same con-
clusion is arrived at, with great scientific detail, by the
American Commission for enquiring into the food of the
Woodpecker ^ So it seems clear that it is the larvae of
not the the bees and not their honey that the woodpecker is
oney. trying to get at. Apparently the Greeks did not observe
the case closely enough to see this. The Woodpecker, then,,
and the Bees, find their home in the same hollow tree, and
their connection with the tree, and with the Thunder, who
animates the tree, is now made out.

In solving the Cretan riddle, we have dissipated incident-
ally a perplexity which occurred in the legends of the book
of Judges in the Old Testament. It was natural to suggest
that in the story of Baraq there might lurk a reference to
the Lightning after whom he was named ; and when it is
noted that he is connected with a prophetess named
Deborah Deborah (the Bee), who judges Israel under a sacred tree,
the Bee. ^^^q question arises whether the tree may not have been a
Lightning Tree. In that case, what was Deborah doing
there ? The difficulty is removed by the previous investiga-
tion, which shows that the proper place for the Bee is the
Sacred Tree.

We will conclude this chapter by returning to our own

country and examining a little further into the names of

'^'ood- places and persons which show descent from, or connection

pface^-'^and with, the Woodpecker. It is important to do this if we are

person- to find out twin-towns covered by Woodpecker names, like

Picenum and Keleai. We must first find out the popular

names by which the Woodpecker is known in various parts

1 Beal, Food of the Woodpeckers of U.S.A. 1911 (U.S. Depart, of Agri-
culture, Biol. Survey, Bull. 37).

names.

XXX V] THE CASE OF KING KELEOS 331

of the country ; we have already alluded to Speeton Speight,
(= Speight-town) and to Picton. If we turn to Swainson's Pick,
Folk-lore and Provincial Names of British Birds we shall
find a number of curious popular names\

For example, the Green Woodpecker is called Sprite in
Suffolk, and it is called Woodspite in Norfolk. Spite is,
evidently, the same as Specht, and Sprite is a corruption
of it : but the variant is worth noting ; for it explains why
Speeton is called Spreton in one passage in the Domesday
Book.

The bird is also called Woodspack, both in Norfolk and Spack,
Suffolk ; and here the variation in the spelling enables us to
identify Spaxton in Somerset (near Bridgewater) as a Wood-
pecker-town. It is the exact equivalent of Speightstown
in Barbados, though this latter is not really a Woodpecker-
town, but simply a settlement named after an early colonist
named Speights

In Oxfordshire the Woodpecker is called Eccle, which Eccle,

Swainson connects with the name Hecco given to the bird in

Drayton's poem on the Owl :

* The Crow is digging at his breast amain
And sharp neb'd Hecco stabbing at his brain.'

It seems to mean Digger, and may be connected with the
German Hack and Hackel. English names formed from it. Hack,
betraying Woodpecker ancestry, are Eccles^ Eccleston, Hack Hatch,
and Hatch.

In Lincoln the bird is actually called the Wood-hatch.
In Essex the name for the bird is Whetile, which we may whitall,
connect with whittle, and, as Swainson suggests, with the
Saxon thwitan, to cut. This form of the bird's name under-
lies the proper names Whitwell, Whitall, etc.

1 I.e. pp. 99, 100.

'^ This is certain, for the geography of Barbados shows also a Speights
Bay, and in a list of the inhabitants of Barbados, who in the year 1638
possessed more than ten acres of land, I find the name of William Speight.

3 Mr Horsfall Turner, in his Yorkshire Place Names, shows that these
forms occur in Yorkshire, and that they have nothing to do with Ecclesia,
p. 258, 'Ecalt, Ekil, Eccles, Ecles, Egles, Aikils, Eggles, Ayles, Eglus.
It cannot be traced to Ecclesia, as the places never had or belonged to a
church, with one exception.'

832

THE CASE OF KING KELEOS [CH. XXXV

It was also known in ancient times as the Wood-awl,
from its boring propensities, which explains the name
Woodall. Woodall; Swainson connects this with the Woodweele in
the ballad of Robin Hood and Guy of Gisborne.

'The Woodweele sang and wold not cease,
Sitting upon the spraye
Soe lowde he wakened Kobin Hood,
In the greenwood where he lay.'

In Yorkshire and elsewhere he is known as the Yaffle
and the Pickatree, names to which I have not found any
Beowulf, parallels in persons or places. In the Anglo-Saxon litera-
ture the name of one of the most famous heroes is borrowed
from the Woodpecker; he is called Beowulf, or the Bee-
Wolf We have already explained how common was the
belief among the early European peoples that the Wood-
pecker used to catch and eat the bees.

It seems to result from the foregoing enquiries that the

Woodpecker was revered quite as much in Great Britain in

early times as in Italy or in Greece. It was, no doubt, more

abundant than at present, and attracted more attention. If

Wood- we may take Woodpecker-towns to be, for the most part,

towns twin-towns, it would seem that twin-towns, of the sanctuary

twin- type, occurred also in Great Britain.
towns ? *' ^

CHAPTER XXXVI

JASON AND THE SYMPLEGADES

It was pointed out in a previous chapter that the passage The
of the Symplegades or Clashing Rocks, at the entrance to ^^^^f '^'
the Euxine, by Jason and his companions, was not an incident found
that could be limited to the supposed first Greek voyage of ^haninthe
discovery. The Clashing Rocks occurred elsewhere, which Euxine.
showed that they had really nothing to do with the Euxine,
nor anything to do with Jason, imagined to be a definite
historical character. The Clashing Rocks, as we have said,
occur elsewhere : we found them, for example, in South
America, which does not exactly lie on the Euxine. In a
modified form, they appear as Clashing Doors, in which the
passer through may be caught and perhaps destroyed, or
split trees which come together again and imprison the un-
wary. The theme is clearly the same : there is an attempt
on the part of some one or more persons to force a passage
into somewhere or after somebody, and a little study of the
various stories of heroes who, usually in pairs, make attempt
to pass the Clashers, will show that it is the Sky-boys or
Thunder-boys who are gone in search of the Sun, lost for a
time to mortal view in the Western Sea, or which is the
same thing, swallowed for a time by the Dragon and the
Darkness. Into this underworld the heroes will penetrate
in order to liberate the captive Sun. This theme is one
that is well known to us. Sometimes it is varied, and the The Solar
theme is the wooing of the Daughter of the Sun. The ^^^^^ ^^^^
change could be explained, but it is not necessary at this them,
point ; what is necessary is to register the facts, and then in

334

JASON AND THE SYMPLEGADES

[CH.

to rescue
the Sun,

or to
woo his
daughter.

the light of the facts, to simplify the involved problems.
For example, without going into North or South America, we
know from the folk-songs of Lithuania, that our own ancestors
believed in Sons of God {deiua deli) who rode upon a chariot
in order to woo the daughter of the Sun.

The matter stands thus in Mannhardt's translation :

'Warum stehen die grauen Bosse
An der Hausthiir der Sonne?
Es sind des Gottes Sohnes graue Eosse
Der freit um die Tochter der Sonne*,'

where the only modern trait that needs removal is the
description of the Son of God in the singular, where it
evidently stood originally as dewa deli, in the plural. The
song goes on to identify the owners of the gray horses, or
rather, the gray horses themselves, with the Morning and
Evening Stars; so that we need have no hesitation in believing
that we are dealing with one of the simplest features of
a Solar Cult, the disappearance of the Sun or the Solar
Splendour and its ultimate recovery and reappearance.

In the same way it is said that the A^vins delivered
Surya the daughter of the Sun, and the Tyndarids delivered
Helen; and, as we shall show, the Theban Twins, Zethos
and Amphion, rescue their mother Antiope. Nor must we
forget the story of the Signs of the Zodiac, which is told by
Jerome of Prague, and how they liberated the Sun, who had
been imprisoned in a dark tower, using for this purpose
a huge hammer with which they broke into the tower and
battered it down^ Here the signs of the Zodiac evidently
stand for the Heavenly Twins. These and similar cases all
arise out of the same theme, that the Sun (or the daughter
of the Sun) has been carried off, or swallowed or imprisoned,
and must be recovered. The Twins, who are the children of
the Sky, undertake the search and the recovery. Naturally
one will go East and the other West; naturally, too, they
become identified with the Morning Star and the Evening
Star. When this is made clear, we do not need to explain

1 Mannhardt, Zeitschrift fiir Ethnologic, vol. vn. 1875, vide supra, p. 299.

2 See Cult of the Heavenly Twins, p. 85.

XXX Vl] JASON AND THE SYMPLEGADES 335

the Syraplegades as real rocks, nor interpret the passage of Symple-
them rationalistically. It has been suggested, for example, reaf rocks
that the danger of the rocks at the entrance of the Euxine
led to the sending on in advance of a ship's boat, named the
Dove, to test the openness of the passage : and it resulted that
where the Dove, the ship's boat went, the Argo could follow.
This is mere dreary rationalism, trying to get rid of a miracle.
The rocks are not real rocks : the passage is not into the
Euxine but into another world. The Twins run the risk of
being swallowed like their sire. The real Symplegades are
the Clashing Doors of the mouth of the great Dragon of the
Dark. Our heroes run a risk indeed in venturing into the
interior of that dragon and making him disgorge. This is
expressed by the Argo losing the end of its rudder, the dove
which has been sent in advance its tail feathers ; and Jason,
perhaps, his sandal. We may treat these incidents as poetical
embellishments but we must not explain them away rational-
istically in the hope of retaining a real voyage by ordinary
people in the story. The value of the incident of the Sym-
plegades is that it enables us to see that we are following
the working of the human imagination engaged in the
explanation of a simple natural phenomenon, the recurrence
of Day and Night. As this is an important result, we must
not say with Medea's nurse in Euripides, that we wish Jason
had never passed the Symplegades :

ecd^ w(f>€\' 'Ap70i)<f fir} BvaTTTaadaL (rKd(f>o<i
KoX'^oov e<? alav Kvavea^ "ZvfiTrXrjydSas.

(Where the passage of the Argo, following the trial passage
by the dove, is aptly compared to the flight of that bird.)
On the contrary, we are very glad that the Symplegades are
imagined to be there (though a mere incident in the story)
and that they help us to correlate the legend of the Argonauts
with the Solar folk-lore of America. It is curious that,
although as we have said, the Symplegades do not seem, on
first study, to be a necessary nor a cardinal part of the legend,
they are in some form or another of universal diffusion
wherever solar myths can be traced.

336 JASON AND THE SYMPLEGADES [CH.

Before leaving this point, which Ehrenreich has excellently
emphasized and summarized \ it is only fair to state that he
has also given an accurate description of many of the leading

Ehren- features of the Twin-cult, though apparently without any

twin- °" suspicion of the primal Fear from which Twin-cult proceeds.

quarrels, jTqj. example, he explains that the Twin Brethren quarrel
amongst themselves :

' Bruderzwist. Ein ziemlich weitverbreiteter Zug der
Zwillingsmythen ist der Streit, der zwischen beider Briidern
ausbricht, nachdem sie ihre Mission erfiillt und die Welt
unter sich geteilt haben, Es endet damit, dass einer den
anderen erschlagt, oder beide sich trennen, wobei der eine
nach Osten, der andere nach Westen zieht, um im Reiche
der untergehenden Sonne, also der Unterwelt, zu herrschen.
Ausser zur Sonne treten dann gewohnlich auch Beziehungen
zu Morgen- und Abendstern hervor, die weiterhin mythisch
ausgesponnen worden.'

According to Ehrenreich, then, the twin brothers, when
they have accomplished their mission of finding and restoring
their lost father, fall a-quarrelling among themselves, so that
one kills the other, or they mutually separate.

The foregoing statement is suggestively near to the
account of the Twin-myth which we have been working out.
It might, perhaps, be questioned whether the hostility be-
tween the Twins is not, on this view, developed too late in
their history : we found it to be even ante-natal in some

and twin- cases, both Biblical and Hellenic ! Ehrenreich also detected
the tendency to describe the Twin Brethren as opposed, not
only in temper, but in actual form. We have explained the
existence of the Rough and Smooth Brethren, and have
given the Biblical and the Greek parallels. On this point
Ehrenreich gives some further parallels from South America,
and sums the matter up as follows :

* In der urwuchsigen Mythe wird der Gegensatz zwischen
beiden durch die Verschiedenheit der Charaktereigenschaften
erklart. Der eine erscheint stiirmischer, kiihner, gewalt-

1 Die Mythen und Legenden der Sildamerikanischen Urvdlker, pp. 50, 51.

diversi-
ties,

XXXVl] JASON AND THE SYMPLEGADES 337

tatiger aber auch intelligenter, der andere ist milderen Sinnes
aber auch weniger tatkraftig und schlau.'

We have the Twins differentiated in character as well as
in appearance. Esau, Zethos and Artemis are more violent
and more capable than Jacob, Amphion and Apollo.

As we have said, these observations coincide very closely
with our own. I am glad to find myself so well supported.

H. B.

22

CHAPTER XXXVII

JASON AND TRIPTOLEMOS

The

Twins as
plough-
men,

Tripto-
lemos for
instance,

and
Jason?

When we were discussing the functions of the Twins,
from the point of view of their beneficences to the human
race, we were able to show that they had been credited,
inter alia, with the invention of the plough and the yoke :
and this discovery is one of the fundamental traits of twin-
legend in its European development : even when the twins
have become heroized, the ancient symbols are still attached
to their cult, often in the form of weapons which they use,
or instruments which they are imagined still to manu-
facture.

In the case of Triptolemos it was quite easy to detect
the plough in his cult. He is the Attic father of the
plough, and it is in his honour that three ploughs are carried
in the festival of the Thesmophoria ; tradition made him the
darling of De meter, to whom he had been entrusted by his
father King Keleos. Keleos, being the Green Woodpecker,
was naturally the parent of the Heavenly Twins, and Demeter,
the Corn-Mother, was with equal propriety made the guardian
of the Heavenly Ploughman, attached to her service either
as an adopted child, or received into her companionship as a
friend and perhaps a lover.

In dealing with the relationship of Jason and Triptolemos,
it was suggested that in the case of Jason the emphasis had
been laid on the Twin as ship-builder and navigator, while
in the case of Triptolemos, the stress was on the Twin as
agriculturist. It looked like a case of divided functions.
No doubt this is a convenient way of studying the question,
and is a not unfair summary of the legends. We must,

GH. XXX VIl] JASON AND TRIPTOLEMOS 339

however, admit that the division of function is not as com-
plete as it appears. In the first place, Triptolemos is not
bounded altogether by the limits of his ploughed field. At
Antioch he was honoured with a festival on Mount Cassius,
and Philo of Byblus tells us that the shrine on Mount
Cassius was commemorative of a shipwreck near by of certain
descendants of the Dioscuri : from which it was easy to see
that there was a Dioscureion on Mount Cassius, and that
shipmen prayed there or thitherward, using the name of
Triptolemos where we should have expected Jason.

In the next place, Jason is not so exclusively nautical jason as
that he can rid himself of connection with agriculture. It ^^^^^n
may, perhaps, at first sight, seem to be an undue stretch of Colchis.
the imagination to take the hero of Colchis back into the
humbler arts of life, with which war has apparently nothing
to do. We cannot, however, ignore the prominence which is
given in the story of the Golden Fleece, to the labours
assigned to Jason by the father of Medea. He must yoke
fire-breathing bulls and plough with them ; then he must
sow dragons' teeth, and overcome the brood of armed men
that will arise. The last feature of the conflict is one which
recurs again in the story of Kadmos, so closely connected in
many ways with that of Jason. Does it not seem as if
the starting point for the growth of the legend as to the
dragons' teeth was to be found in the simple statement that
the Heavenly Ploughman or Twin taught us how to yoke
cattle and attach them to the plough ? Let this story lose
its simplicity and become heroized ; we have then the material
for some at least of the exploits of Jason. If this explanation
be correct (I owe it in part to Miss Harrison), then Jason is
still a Ploughman, even when he has become High Admiral
of the first Greek fleet ; in other words, the division of
function between Jason and Triptolemos was not as complete
as, at first sight, it might appear to be.

The relations between the legend of Kadmos and that of
Jason are still obscure. I do not, at present, see how to
elucidate them. Probably it is better to work away on the
line where we discovered Jason, the evolutionary line of a

22—2

340 JASON AND TRIPTOLEMOS [CH.

twin-cult, and leave Kadmos for further study in the light of
rapidly increasing mythological knowledge.
Dissection On the whole it appears that the perplexing mass of the
naut Argonautic legends is beginning to break up into strata:

legends, ^e have shown that there is a stratum of twin-cult revealed
by the invention and use of the plough and yoke, another
stratum which betrays the origin and development of ship-
craft, a third in which the Twins appear as heroes, after the
manner of the twin-cults in North and South America, where
the prominent idea is that of sending the Sky-children or
Thunder-boys in search of their lost father the Sun. This
last stratum of belief ought to end in the evolution of a cult
of the Morning Star and the Evening Star; amongst its
leading themes is that of a devouring dragon on the one
hand, and an imprisoned solar splendour on the other.
Jason not It may be noticed in passing that the common explana-
Heale" ^ ^^^^ ^^ Jason as the Great Healer, does not seem to be
warranted by the Argonautic story: nor does there seem to be
any special development of mantic art which is so commonly
allied with medicine in early times. In the case of the
Argonaut expedition the mantic element is supplied from
other quarters ; Mopsus, for example, in the ship ; Phineus
on the land. The medical and magic part, including the
peculiarly Dioscuric art of rejuvenescence, appears to have
been transferred to Medea. This does not mean that Jason
was inexpert in such arts ; there are occasional suggestions,
I believe, to the contrary ; but these are not the features by
which Jason impressed himself on the men who fashioned the
great Argonautic tradition. For them he was not, first and
foremost, the healer or the prophet : he was the daring sailor,
the solar hero, and in a lesser degree the Heavenly Plough-
man. He cannot be understood, however, either in his
greater or lesser functions, without the aid of the twin-
cult.
Twins In confirmation of the foregoing belief that original

t!!!?^ functions have been heroized in the Jason story, let us look
more closely at the ploughing of Jason as it appears in the
verses of ApoUonius Rhodius. Miss Hari'ison points out to

XXX VIl] JASON AND TRIPTOLEMOS 341

me that Jason is assisted in the yoking of the bulls by the
Tyndarids, so that we have a case of the Twin being assisted
by the Twins. The meaning is that the task of yoking the
team requires two, and since Jason's twin is not on hand, it
has been arranged in advance that Castor and Polydeuces
shall come to his assistance, as soon as by one mighty effort
he has forced the fire-breathing bulls to their knees. The
language of ApoUonius is significant.

o'i S' apa T€t(o<;
TvvSapiSaL — St) yap a(f)i, nrnKai 7rpo7r6(f)paSfxevov rjev —
nyy^^LfioXov ^vyd oi ircBoOev Soaav dfi(f)i^aXecrdai.

Apoll. Rhod. III. 1313—1315,

The parenthetic sentence shows the intention : since Jason
is alone, another pair of twin yokers will come to his
assistance. Thus the Spartan Dioscuri are also connected
with the plough and the yoke, and it is a fair question
whether this may not after all be the meaning of their cult
symbols, the Dokana or sacred cross-beams.

In the course of the analysis we have brought out Twins
another point, which might have been suggested to us by j||"J|g
the nature of the case : the Twins who are responsible for
the plough and the yoke must also be answerable for the
taming of the beasts who are to bear the yoke and drag the
plough. The bull is tamed for this very purpose. Now we
were well aware that Castor is the primitive horse-breaker,
under which title he occurs constantly in Homeric and other
verse : we now see that the Twins are bull-tamers as well
as horse-tamers, otherwise they would invent the yoke and
plough in vain. We add this to their other functions, and
assume that the appearance of the Tyndarids at this point
in the Argonaut story is a part of the fonctional heroization
of the legend.

In this connection we may now draw attention to a Story of
parallel case in which the Twins handle the wild bull, xwins.
without any special reference to an ultimate ploughing.
This part of the heroization is preserved for us in the story
of the Theban Twins, Zethos and Amphion. Zethos and ^ .

342 JASON AND TRIPTOLEMOS [CH.

Amphion were the twin children of Antiope, their natural
parent being Epopeus and their supernatural sire Zeus him-
self. It is one of the typical cases of twin-birth, from two
male parents, human and divine. In the legend we are told
that Antiope's father died of chagrin at what had happened,
leaving it as a legacy to his brother to punish Antiope.
Meanwhile the children had been exposed on Mount Cithae-
ron, just as they would be in West Africa to-day, and they
were brought up by a friendly shepherd, who finds out the
secret of their birth. They grow up in time to intervene
between their mother and a certain Bacchant named Dirce
who is on the point of killing her. They rescue Antiope,
and apparently treat Dirce to the very same death which
she was planning for their mother, by attaching her to the
horns of a wild bull. There is some variation in the legendary
details, but this will suffice to introduce the matter.

Every one who is familiar with Greek art knows the
magnificent group at Naples which passes under the name
of the Farnese Bull, the work of the Trallian sculptors
Apollonius and Tauriskos. It represents the Theban Twins
controlling the motions of the wild bull, to whom tradition
says their mother, Antiope, had been bound by the order of
the jealous Dirce ; the Twins, however, being advised that
Antiope is their mother, prepare for Dirce, as we have said,
the death designed for the other.

The key to the sculpture, and to the underlying legends,
lies in the recognition of two functions, belonging to Twin-
life, which are here heroized.

The first of these is that Twins are the inventors of the
plough and yoke, which includes the subordinate statement
that

They tame (a) Twins tame«the wild bull :

buH^^^^ the second is the duty that belongs to the Twins as Children
of the Sky, to recover the lost luminary, and one form of this
duty is stated as follows :

(b) Twins liberate the Daughter of the Sun.

they When we superpose one of these functions on the other, and

Antiope. ^U ^^ interpret them in the heroic language, we easily

XXX VIl] JASON AND TRIPTOLEMOS 343

understand that the Famese group is concerned in the first
instance with the liberation of Antiope and not with the
punishment of Dirce. The bull-taming twins have rescued
their mother. The only obscurity remaining is the intrusion
of Dirce into the legend. This I am not able at present
satisfactorily to explain : it appears to constitute a third
stratum of cult, but I do not see its meaning.

CHAPTER XXXVIII

THE WOODPECKER AND THE PLOUGH

Jason a
Heavenly
Plough-
man.

The
Wood-
pecker as
Plough-
animal.

In the story of Jason and Triptolemos, we were able to
detect a pair of Twin Brethren, who were also the Patrons of
the Art of Ploughing. At first sight it seemed as if Jason
had left his plough on the shore, when he went to sea : but
when he arrives at Colchis, we find the craft resumed in a
heroic fashion, which leaves Triptolemos far behind. So
Jason also was a Heavenly Ploughman, and the division of
labour between him and his brother is superficial. They are
really one in an art which requires two persons, if we may
judge from the way the Tyndarids come to the help of Jason
in the Argonaut legend, and put the yokes on the necks of
the bulls whom Jason had brought to the ground. The
heroization of the story of the taming of oxen for the plough
(no small feat in the history of man) may now be regarded as
intelligible.

So much being clear, we come to a more curious folk-
belief, which must be connected with that of the Heavenly
Ploughman ; the Woodpecker also is credited with the art of
ploughing, and a variety of tales is told to explain how the
art passed out of his hands, and became an affair of men and
cattle. It will be perhaps said at once, that this is really
only a variant of the previous stories of the invention of the
plough by the Heavenly Twins, due to the tradition that the
Heavenly Twins are the children of the Thunder, that is,
of the Woodpecker. When we examine the traditions more
carefully we shall find that such a statement does not disclose
all that may be learned from the supposed variant tradition.
Let us then see what people say of the Woodpecker as a
Heavenly Ploughman.

CH. XXXVIIl] THE WOODPECKER AND THE PLOUGH 345

The first story we shall quote relates how the Woodpecker
became a ploughman, and how, in consequence of his ill-
success in the craft, he got his red head. It comes from the
Lettish population in Polish Livland, and will be found in
Dannhardt's Natiirsagen (i. 193), to the following effect :

Once upon a time God and the Devil were good fellows Lettish
in the world together, and each of them had a field to plough. Qq^ "the
The Devil was ploughing with horses, but God with a Devil
woodpecker. By day's end the Devil had ploughed much Wood-
ground and God very little ; so at night God took the Devil's pecker.
horses and got his field ploughed. When the Devil saw the
result next morning, he said, ' Goodman God, let us change
over : you take the horses and give me your woodpecker.'
For he thought it would be less trouble to feed a woodpecker
than a pair of horses. The exchange being made, the Devil
harnessed his woodpecker, who couldn't stir the plough.
Enraged the Devil struck at him and broke his head. So
the Woodpecker's head is red, even to this day.

Another form of the story S again from Lettish sources. Wood-
tells that the Woodpecker was the Devil's herdsman and had \^^^^^_ ^^
charge of his cattle ; God came one day to see the Devil, man.
who was, in those days, much richer than himself ; he found
out that the Devil's servants had white bread, and milk
soup ; so he suspected that the Devil had a herd of cattle
somewhere, and made a stratagem to drive them into his own
cattle-sheds by means of a swarm of tormenting insects.
The Devil goes afield, and finds his chief herdsman, the
Woodpecker, asleep on a tree and the cattle almost all of
them disappeared. He beats him bloody over the head, and
to this day, for pain, the Woodpecker has never had time to
get the blood off his head. He cries for his hurt and to call
back his lost cattle.

These tales are very instructive, coming, as they do, He loses
from a primitive people, who have preserved Aryan and ^^^ cattle.
prae-Aryan legends in very early forms.

The Woodpecker is credited with the performance of two

1 Dannhardt, Naturmgen, i. 189, 599.

346 THE WOODPECKER AND THE PLOUGH [CH.

duties, which he is set to discharge : the care of cattle and
the handling of the plough. He is ploughman in one story,
herdsman in the next. As to his ploughing, we are expressly
told that it breaks down ; it was so slow as to become im-
possible; it was displaced by something more effective. We
have to try and explain these curious traditions.
Evolution The way to understand them is to ask how the human
ploughing, ''*^ce came to plough. It is not sufficient to say that the
Twin Brethren are the children of the Thunder, that is, of
the Woodpecker; for this still leaves the question before us,
as to the link between the Thunder and the Plough, Does
it simply mean that the Twins are the symbol of fertility
and hence the patrons of the plough ? That has been our
explanation up to the present, but let us look into the matter
a little more closely. How did the human race come to
plough ? Did they arrive at the invention per saltum ? The
answer must surely be in the negative. The observation of
savage tribes will tell us that the hoe precedes the plough,
and the scratching of the ground is earlier than its tearing.
Well, the scratching of the ground is Woodpecker craft : it
means that what the bird is seen to do in a tree, man learns
to do in the field. To this day we call the instrument that
from pick he uses a pick, that is to say, W^oodpecker (Picus). So we
o P oug , ggg ^Yyq reason why the Lettish stories carried the origin of
the art of ploughing behind the Twins to the Woodpecker,
and made a ploughman of the bird.

We see more than this : we have found the real reason
why the Twins, as children of the Woodpecker, came to be
credited with the art of taming cattle and using them for •
ploughing. The Woodpecker, who showed men how to hoe,
became in the story the Devil's ploughman and likewise his
herdsman : the Twins took over the art of ploughing from
from him and the poor old Woodpecker was agriculturally displaced

WOOQ- • ■

pecker by his offspring. Thus we find the link in the evohition of

k) the ideas by which the Twins became the Inventors of the

Plough : the missing link is the hoe, or the digging-stick,

that is the Woodpecker. We have, in fact, a graphic account

of the break-down of the old system of agriculture, and the

XXXVIIl] THE WOODPECKER AND THE PLOUGH 347

arrival of the new. The old system is what the Germans,
I believe, call Hackenbau, where Hack, again, like Pick, is
one of the names of the Woodpecker. In the Lettish stories,
the Devil stands for the Old Thunder displaced by the New,
just as Keleos stands in the story of his expulsion from the
birth-cave of Zeus, as we explained in a previous chapter.
In one sense, the Devil, an old Thunder-god in most cases, is
the Woodpecker itself; but in the tale he becomes the owner
of the unsuccessful Woodpecker, upon whom, in a fit of rage,
he takes his revenge.

CHAPTER XXXIX

THE KORYBANTES AND THE INFANT ZEUS

We may now advance a step further in our knowledge
of the Zeus-cult and its evolution from the primitive cult
of the Thunder in the Hollow Oak. We have shown why
King Keleos w^as not allowed to enter the sanctuary-cave in
Crete, and why the infant- thunder was not permitted to blast
with his bolts the intruding Woodpecker. The important part
which the bees play in the myth of the Holy Oak has also
been recognised : we see nature looking out at us through the
forms of art, and when the mythologist begins his tale of the
way the bees fed the infant Zeus in the sacred cave, we are
able to write the simpler story that once upon a time, very
long ago, our ancestors believed that the Woodpecker (who
was the Thunder-bird) used to eat honey of the bees that
made their nests, and stored their vegetable and floral spoils
in his hollowed tree. We have shown the reasons for this
mistake; the Woodpecker actually ate the larvae of the bees,
but that does not mean that he ate the bees or their honey.
In Roman times, we find from Vergil's Georgics that
Enemies various birds and beasts were recognised as hostile to bees,
such as the Merops (or bee-eater), and the swallow ; whether
the Woodpecker is involved in the general term, 'other birds'
which hurt the bees, is not quite clear. Then there was the
lizard who had to be kept out of the hive: the passage in
which Vergil groups the influences is as follows:
' Absunt et picti squalentia terga lacerti
Pinguibus a stabulis, meropesque aliaeque volucres,
Et manibus Procne pectus signata cruentis:
Omnia nam late vastant ipsasque volantis
Ore ferunt dulcem nidis in mitibus escam.'

Georgics rv. 12 — 16.

CH. XXXIX] KORYBANTES AND THE INFANT ZEUS 349

The description does not necessarily include the Woodpecker ;
it refers principally to birds who catch the bees flying. It
is quite possible that, by Vergil's day, the belief that the
Woodpeckers stole the honey had altogether disappeared in
Italy ; he does not even suggest that Picus does any special
harm. It is Procne, not Picus, that is at fault. In Vergil's
time we may also assume that wild honey had disappeared; No wild
the bees were so carefully husbanded and hived, that the y^^^i ^^
cultivated broods had displaced the wild ones. Hence, when
Vergil writes of wild swarms of bees, he does so on the ground
of tradition only, and not of observation: if rumour tells true,
says he, bees have hived both in hollow rocks and hollow
trees ; but apparently they did not in North Italy find wild
honey, any more than we do in England to-day. The language
of Vergil is as follows :

' Saepe etiam effossis, si uera est fama, latebris,
Sub terra fouere larem, penitusque repertae
Pumicibusque cauis exesaeque arboris antro.'

Georgics iv. 42 — 44.

' And often, if the tale be true, contrive
Snug homesteads in some burrow underground,
Or find a harbour in the caverned rocks,
Or in the hollow of time-eaten trees.'

(Burghclere's translation.)

It will be observed that Vergil calls the hollow of the tree
by the name of antrum, or cave.

And now I want to pass on from these considerations
to the interpretation of the rites of the Kuretes and the
Korybantes, who are also traditionally connected with the
infant Zeus.

Every student of mythology knows the way in which
Zeus is rescued from being devoured by his father Kronos : The
his mother Rhea deceived Kronos by giving him a stone to ^'^^'^''^'^•
swallow, and then the Kuretes drown the cries of the newly-
born child by making a hideous clatter on their shields, until
an arrangement can be made for the removal of the child to
a place of safety.

350 THE KORYB ANTES AND THE INFANT ZEUS [CH.

The

Kory-

bantes,

Meaning
of their
dances.

In the case of the Korybantes we have the Phrygian rite
that corresiponds to the Kuretes of Crete : here the mother is
named Cybele, and the child is protected by the noises made
by a varying number of Korybantes who clash their cymbals ;
they dance around the babe, who is generally seated on the
ground, and quite uninterested in the measures that are being
taken for his protection and deliverance.

It is common to regard these dances as ritual dances,
accompanied by songs of a religious character, and not a few
attempts have been made to expound the dances and the ritual
songs and music. The latest attempt is that of Miss Jane
Harrison, in her book called Themis, in which it is suggested
that the ceremony of the Kuretes is the initiation of the
boys (Kovpoc) of a clan into tribal fellowship, for which
parallels are to be sought in African and Australian initia-
tions of the present day. ' The Kouretes are young men who
have been initiated themselves and will initiate others, will
instruct them in tribal duties and tribal dances, steal them
away from their mothers, conceal them, make away with
them by some pretended death, and finally bring them back
as new-born, grown youths, full members of their tribe\'

Without entering into a detailed discussion of Miss
Harrison's interesting hypothesis, it has occurred to me that
in one direction a simpler explanation might be found, an
explanation as close to the life of primitive man as that
which is so ably represented in Themis. My suggestion is
They call that the noise made by the Kuretes with their shields and
the Korybantes with their cymbals, which gave rise to the
myth that it was intended to distract the attention of Kronos
from his infant son, is in reality a rude music meant to call
the swarming bees to a new hive. We connect, that is, the
rattling of the shields of the Kuretes, and the clashing of the
cymbals of the Korybantes, with the noise of tin pans and
kettles which may be heard in the neighbourhood of any
cottage in the country when the bees are swarming.

Let us see what Vergil says on the matter. The fourth

1 Theinix, pp. 19, 20.

the bees,

XXXIX] KORYBANTES AND THE INFANT ZEUS 351

book of the Georgics will tell us all that he knew about bee-
culture and its mythology. When the bees swarm, we are

told

' hue tu iussos asperge sapores,
Trita melisphylla et cerinthae ignobile gramen, music of

Tinnitusque cie et Matrix quote cymhala circum; cymbals.

Ipsae consident medicatis sedibus, etc'

Georgics iv. 62 — 65.

' Strew there the subtle odours I ordain,
Such as bruised balm-leaves, humble honey-wort,
Clashing the cymbals of great Cybele,
That they shall settle of their own free will
On the charmed spot.'

(Burghclere's translation.)

Here we learn two things, (1) that cymbals were used to
draw the bees ; (2) that Vergil makes the parallel with the
cymbals of the Korybantes, in a way that is very suggestive
of a real connection between the two musics.

This is not all that Vergil says on the subject ; having
made the parallel with the music of the Korybantes, he
makes later on another connection, even more direct, with
the Kuretes.

'Nunc age, naturas apibus quas Juppiter ipse
Addidit expediam, pro qua mercede canoros
Curetum soiiitus crepitantiaque aera secutae
Dictaeo caeli regem pauere sub antro.'

Georgics iv. 149 — 152.

' So prithee, to our bees and you shall learn
The wondrous instinct that controls their race,
By Jove omnipotent of old vouchsafed.
This was in truth the guerdon that they sought.
When, marshalled by the clamorous melodies
And clashing cymbals of the Corybants,
They found and fed the infant King of heaven
Among the Cretan hills.'

(Burghclere's translation.)

Here Vergil expressly says (unless we have altogether mis-
understood him) that the bees who made honey in the
Dictaean cave, had been attracted thither by the music of
the Kuretes, and that they were suitably rewarded for
coming to the call. If this be correct, Vergil has made the

352 THE KORYB ANTES AND THE INFANT ZEUS [CH.

bee-keeper's cymbals the direct descendant of primeval music
made by primitive man to allure the bees to some fresh home
in rock or tree or elementary hive. The translator has sub-
stituted Korybants for Kuretes, but his freedom is allowable,
for it is Vergil's own, who, as our previous quotation shows,
makes no difference between them. Either group may be
described as primitive bee-keepers.

Now this is not an unconfirmed or unwarranted exercise
of the imagination : for amongst the ancient traditions as to
the origin of bee-keeping and the invention of honey, we
find several which take us back directly to the Kuretes :
thus Diodorus says that 'it is related that the Kuretes
taught the art of bee-keeping,'

KovprjTa<i...Ta irepl ra? fi€\trTovp<yLa<i Karahel^ai

Diodorus, v. 65,

and from Pompeius Trogus (Justin, xiv. 4) we find that the
most ancient king of the Kuretes, named Gargoris, discovered
the art of collecting honey.

It was, therefore, quite natural that the Kuretes should
in ritual be represented as calling the bees. In view of
these corroborative traditions, it must be clear that Vergil's
reference to the bee-keeper's cymbals as comparable with
those of the Kuretes was not a mere poetic parallel : it arose
out of the fact that the Kuretes were the patrons of bee-
keeping ; the modern cymbals and the ancient were the same.
The whole matter is much simplified from our point of view :

Twins are attached to the Hollow Oak,

for
Twins are children of the Thunder
and the Thunder is the Woodpecker.
The Kuretes are (originally) Twins (and Woodpeckers) ;
Bees are attached to the Hollow Oak ;
Woodpeckers like honey and bees :
The Kuretes are, therefore, patrons of bee-keeping:
Therefore they clash the sacred cymbals.

The call It remains for us to enquire in what way the act of

I"^ calling the bees in the early spring acquired a ritual

ritual, significance and developed ultimately a mythology. The

XXXIXJ KORYBANTES AND THE INFANT ZEUS 353

investigation is, at present, somewhat obscure. The mythology
has a curious inconsistency on its face ; it makes the Kuretes
the guardians of the infant Zeus ; yet it seems that the and a
Kuretes cannot be dissociated from the Thunder, and if so, ™L^ °'
they are the Sons of the Thunder, and the Thunder is — Zeus
himself: at least Zeus is the New Thunder. It appears
therefore that there is something more in the curious
mythology and perplexing ritual than the calling of the
bees. One thing is clear, that we cannot overestimate the
importance of the bee in civilization's advance ; honey was
the sugar of the ancients and the keeping of bees soon
became an art comparable with agriculture itself. Hence
there is nothing out of proportion in Vergil's giving a whole
book of his Georgics to the subject of bee-keeping; it would
hardly occupy a page in the handbook of the modern farmer.
Miss Harrison has commented and laid great stress on the Ritual
hymn of the Kuretes discovered at Palaiokastro in Crete ; it \ylT^ ^^
is interesting to note that in this hymn, undoubtedly of ritual Kuretes..
significance, the worshippers acting as a band of Kuretes,
address Zeus as the greatest Kouros, and pray for annual
prosperity in wine and wool and fruitful field and in
honey.

^ h.\^ixiv dope, /ce? crra]/jbi>i,a,

Kal 66p evTTOK e[9 Trol/xvia,

/c€<? X7]'ia KapTTWv dope,

Ke<i reX€(j[(j}6pov<i aifi^Xovi].

'To us also leap for full jars, and leap for fleecy flocks, and
leap for fields of fruit, and for hives to bring increase.'

Assuming this restoration of the inscription to be correct,
the place of the bees in the invocation would seem to require
a corresponding ritual act, which may easily be the clashing
of the cymbals. At this point, then, we leave the matter for
further enquiry and criticism. If we are wrong that at the
base of all the myth and all the legend lies the still existing
custom of calling bees in spring to the noise of tin pans, it
will be easy for Miss Harrison or Mr A. B. Cook to point out
our mistake.

H. B. 23

CHAPTER XL

BEES AND THE HOLY OAK

Sanctity It has been sufficiently shown in a previous chapter that

Hollow the sacred bees, whom we find in the birth-cave of Zeus in
Oak. Crete, belong really to the Holy Oak, which is, when we

examine it more closely, a hollow oak : and it must be in-
creasingly clear in the process of our argument, that the
hollow oak occupies a front place in the history of culture
and of religion. It was the home of the thunder-stone, of
the woodpecker, and of the sacred bees : it was the original
sanctuary, the first ship, and perhaps the most ancient place
of sepulture. Its branches were oracular, its mistletoe berries
had magic powers. We now resume the discussion of the
Oak as the first beehive. It might, perhaps, be supposed
that after researches into the place of bees in ancient history,
such as those of Mr A. B. Cook and of Robert-Tornow, there
would not be much to say upon this subject that was not
mere repetition. This is not exactly the case ; we are ap-
proaching the matter from new points of view ; we have
before us connecting links with Twin-cult and Thunder-cult,
which may be of importance in the interpretation of some
of the matters to which eminent scholars that preceded us
have drawn attention. Especially we shall employ our
previous results to illustrate the passages on bee-lore in
Robert-Tornow's book entitled Be Apium Mellisque Signifi-
catione. In this interesting and valuable dissertation, we
shall see that the connection between bees and the oak can
be made out, though the writer seems to have little idea
of the evolution of bee-keeping, and an interpretation can
also be attached to a point which he noticed, but did not

CH. xl] bees and the holy oak 355

succeed in explaining, that the ancients regarded it as a mark
of the Golden Age that the earth flowed with milk and the
trees dripped honey.

First of all, we remark that the ancients recognised a Bees and
congruity between bees and the oak. Theophrastus S for
example, observes that ' honey is found especially on the
leaves of the oak, and that there is some connection
(ot/cetftxrt?) between bees and oaks.' No doubt this is the
case, though Theophrastus does not realise in what the
congruity consists, nor does he know that the oak was at
one time much more richly endowed with honey than the
moisture which he had noticed on the leaves, which is not
really honey at all.

The ancient writers commonly refer the discovery of
honey and the invention of the beehive to a mythical hero Aiistaeus
named Aristaeus, who is sometimes spoken of as Zeus bee-
himself, Zeus Aristaeus. May we paraphrase his name as keeper.
Goodman Thunder, as the Lettish peasants talk of Goodman-
God ?

The tradition says that Aristaeus took his bees from
the oak-tree : thus Oppian {Cyneget. iv. 269 sqq.) says of
Aristaeus,

'TrpcoTO'i eKelvo<i...TTOT\ aLfjL^Xovi

CK 8pv6<i dei,pa<i dyavdi; iveKXeiae fi€\Lcraa<i.

Aristaeus was the first to shut up the gentle bees in hives,
having removed them from the oak-tree. Strabo says that
beehives are actually made in the trees (eV toU BivSpeac
a/iirjvovpyeiaOat), which is very like what we noticed in
the Ural mountains, and is only one degree removed
from the time when the beehives were the trees them-
selves ^

The oak-tree was, then, the original beehive, as we see
also from what Hesiod said of the wealth of its midmost
bark for the reward of good people. It need not be empha-
sized further that oak, in this connection, means hollow oak.

1 Eobert-Tornow, I.e. pp. 77, 78.

2 Prol. § 14, lib. XI. c. 1, quoted in Eobert-Tornow, p. 78.

23—2

356 BEES AND THE HOLY OAK [CH.

We shall see this abundantly as we come to another point,
the wealth of honey in the Golden Age.
The One of the favourite themes of Roman poets is the

Age ^" Golden Age, whose passing away they mourn, and for whose
return they pine, when the restitution of all things shall
bring back the kingdom of old Saturn. Of these good old
times, for instance, Vergil and Horace, Ovid and Tibullus,
all write ; and, more remarkable still, th«y all say substan-
tially the same things. One of the themes is that there
was no need then of the plough, and the ploughman's toil ;
the earth brought forth abundantly, automatically : nor was
there any need of agriculture, of education in the keeping
of bees, of legal enactments against placing your hive too
near to your neighbour's, to his detriment ; the honey dripped
from the trees in the good old times : thus Vergil {Eel. X. 30)
an age of tells how, when the good days return, and time's wheel has
^'^^^^ made its full circle, ' the sturdy oaks shall drip with honey-
dew,'

' durae quercus sudabunt roscida mella ' ;

Horace sings of the land flowing with wine, milk and
honey, and says that the honey ' drops from the hollow tree-
trunks,'

' Fas pervicaces est mihi Thyiadas
Vinique fontem, lactis et uberes
Cantare rivos atque truncis
Lapsa cavis iterare mella.'

Od. 11. 19. 9—12.

In another passage he longs for the happy isles, ' where
from the hollow oak the honies drop,'

' arva beata
Petamus arva, divites et insulas,
Keddit ubi Cererem tellus inarata quotannis

Et imputata floret usque vinea,
Germinat et numquam fallentis termes olivae

Suamque' puUa ficus ornat arborem ;
Mella cava manant ex ilice.'

Epod. 16. 41—47.

Ovid, too, tells of Saturn's days, before the share had

xl] bees and the holy oak 357

touched the soil, and when honey could be found in the

hollow oak,

' At cum regna senex caeli Saturnus haberet,
Omne lucrum tenebris alta premebat humus:

At meliora dabat; curvo sine vomere fruges,

Pomaque et in quercu mella reperta cava:

Nee valido quisquam terram scindebat aratro....'

Avior. III. 8. 35—40.

And again he describes the days of Saturn, before Jove

took the kingdom, when milk and nectar flowed in streams,

and the yellow honey dropped from the ilex :

' Flumina iam lactis, iam flumina nectaris ibant,
Flavaque de viridi stillabant ilice mella.
Postquam Saturno tenebrosa in tartara misso
Sub Jove mundus erat.' Met. i. iii.

In the Silver Age, honey was not to be found that way,
plentifully and without price. Tibullus tells

' How bonnily they lived in Saturn's day,
The very oaks had honey.'
' Quam bene Saturno vivebant rege

Ipsae mella dabant quercus.' El. i. 3. 35, 43.

When we ask why such prominence is given to honey in Folk-
the Golden Age, the way to the answer is to realise oneself l^^t™"^^
in days before Zeus was king. In those days, Woodpecker poets.
was king as well as Saturn ; his throne was the hollow oak,
as against the later Olympus, and the oak-tree was the only
beehive, just as the trees are to-day in the Australian bush,
where the natives find what they call 'sugar-bag.' What
we have stumbled on in the later poets is just a case of folk-
memory set to music. These honey-bearing oaks had ceased
to be : the old-world beehive had been replaced by an arti-
ficial structure, as it will be in Australia, where they will
one day sing (if enough of the black fellows survive to sing),

Oh! for the days we climbed for sugar-bag,

And found it high in every hollow tree.

Before the white man came and marred our joy.

Thus will sing the Australian poet of the twenty-first century,

and the song may be headed

Kedeant Saturnia regna.

CHAPTER XLI

THE TWINS IN WESTERN EUEOPE

Twins in
Western
Europe :

A PREVIOUS chapter brought to our notice some survivals
of the Twin Cult among the Celts of Brittany and in France
generally : it will be interesting to recover further traces of
that cult of the Dioscuri, which, according to Strabo, was one
of the prevalent characteristics of the Western Celts.

We obtain some information from the existing folk-lore,
in which we see evidence of the sanctity of the hollow oak,
and of its associations with the Thunder and the Twins.

Much more knowledge can be derived from a careful study
of the Acts of the French Saints in the Calendar of the
Church, many of whom are the thinnest disguise for an
original sacred dyad or triad, betraying by their names, by
their miracles, and in other ways that they are the Great
Brethren, who protect some city, or have been, frorri time
immemorial, honoured in some tree or sanctuary.

Archaeological research comes also to our aid, as in the
case of the recovered altar, found in Notre Dame, containing
a dedication by the boatmen of the Seine to certain Celtic
deities, including the Heavenly Tiuins. Note that the sanctuary
is, again, on an island in the river.

If, again, we travel a little further north, we find
traces of prehistoric life, which belong to our investigation,
at Court- in the excavations at Court-St-Etienne, in Belgium, con-
ducted by Count Goblet DAlviella\ In these excavations a
number of funeral urns were found, of a small size, too small
for the incineration of an adult, and these small urns were

in Notre
Dame,

St-
Etienne.

1 Antiques Protohistoriqttes de Court-St-Etienne, p.
Bulletins de I'Acad^mie Royale de Belgique, Jan. 1908.

24. Extrait des

CH. XLl] THE TWINS IN WESTERN EUROPE 359

inserted in a larger one. It was suggested by the explorer
that- we had here the conservation of the remains of a child,
dying with its mother. Now came the surprise of the
situation. The small urns were sometimes in pairs, enclosed
in the larger urn. Count D'Alviella conjectured that this
was a case of twin-burial, and that the mother and her twins
had been put to death. His description of these double jars
of supposed infant-burial is as follows: 'Ici, en effet, ne
s'agirait-il pas de jumeaux? Chez la plupart des non-civilises,
la naissance de jumeaux a toujours pass^ pour un fait sur-
naturel ou au moins suspect, un malefice qui entraine
I'immolation des enfants et frequemment de la mere, alors que,
parmi les populations plus avanc^es, on se contente de les
tabouer, c'est a dire qu'on les expulse ou qu'on les met en
quarantaine, afin d eviter que toute la peuplade n'en soit
contaminee. Mais chez les non-civilises, on confond aisement
dans le surnaturel, les notions d'impuretd et de saintet^, de
ndfaste et de propice. Par cela meme que les jumeaux sont
census une procreation de la puissance surhumaine, on tend
a se concilier leur influence et on leur rend des honneurs
divins apres leur mort. II n'y aurait done rien de surprenant
a ce que nos pr^decesseurs eussent a la fois immole et ven^r^
certains de leurs nouveau-nes jumeaux en compagnie de leur
mere.'

The date of these funeral deposits goes back to the be-
ginning of the Iron Age : we may say that in Belgium the
custom of twin-murder prevailed, at least, down to 500 B.C.,
and it is probable that a similar statement would hold for
Western Europe generally. On this matter archaeological
verification should be forthcoming, now that we know what
to look for.

The burials at Court-St-Etienne should be compared with
the child burials discovered by Mr McAlister in the ancient
Canaanite stronghold at Gezer.

Outlying and isolated populations will often conserve for
us beliefs with regard to twins which will betray the original
prehistoric view, even though no cruel treatment is at the
present day meted out either to the twins or their mother.

360 THE TWINS IN WESTERN EUROPE [CH. XLI

Twins in For an example from Eastern Europe we might take the
pathians. Huzuls, a Ruthenian people, living on the N.E. slope of the
Carpathian mountains. They dread the birth of twins, on
the ground that it portends the early death of one of the
parents, or the decline in the prosperity of the family. Some
of them say that the birth of twins or of triplets is a direct
punishment from God^ We find traces of the same fear of re-
action of the twins on the life of the parents among S. African
tribes. We noted it also in the island of Nias^.

There is a good deal of further research to be made in
European countries both with regard to the twin-fear, and its
associated cult of the Thunder. In particular, we want to
know more about the mind of the Scandinavians on the
subject of Twins, and of the peoples who inhabit the Spanish
peninsula. As regards our own ancestors there is more to
be recovered. I have not attempted to decide whether
Hengest and Horsa are mythical or not ; their names and the
White Horse of their banners suggest twins (Hengst= stallion) ;
on the other hand they appear to be historical character,
even if their names are suspicious. So this matter must also
stand over for further investigation. The same thing must
be said with regard to the Irish folk-lore, a region in which
I am not at home.

1 Kaindl. Die Huzulen, p. 4. ^ gupra, ch. xiv. p. 169.

CHAPTER XLII

DIOSCURISM AND JASONISM

Now let us turn to what was, perhaps, the most difficult

and the most obscure part of our investigation, the extent to

which Twin-cult can be traced in Palestine.

It will be remembered that for Dioscurism generally we Twins in

. Palestine.
have accumulated many striking instances all over Palestine,

beginning with the Boanerges of the Gospels ; we traced the
Twins in Jerusalem at several historical periods, and we found
them located to the North of Jerusalem and in the neigh-
bourhood of Jaffa. We found the Phoenician legends strongly-
marked with Dioscurism, and the same thing could be said
of the geography of Galilee. In the Old Testament, Twins
were constantly to be recognised from Genesis to the second
book of Maccabees ; and it was, therefore, clear that we had
to discuss the possibility of Dioscurism in the New Testa-
ment : if a hypothesis of folk-lore influence was so powerful
in elucidating the legends of Genesis, we could not refrain
from examining whether it might not also clear up some ob-
scurities in the Gospels. So we admit Dioscurism as a vera
causa in the New Testament legends also.

Along with this established occurrence of the combined
cults of Twins and the Thunder, we also detected unex-
pectedly a subordinate branch of Dioscurism, to which we
may give the name of Jasonism. The way in which we
came across it was this: in proviag the Twins to have
been connected in Graeco-Roman myth with the origin of

362 DIOSCURISM AND JASONISM [CH.

navigation, we were obliged to examine the legend of the
building and sailing of the first Greek ship the Argo, under
the captaincy of Jason. And in this enquiry it became clear
that the ship Argo was an evolution of a rudimentary ship
which had twins on board.

Jason in From this recognition two questions were started, (i) was

a es ine . jj^g^jj^ then, a twin ; and (ii) was he of Greek or some other
nationality ? The first question was readily answered in the
affirmative, by the finding of his twin-brother; the other
question was answered by showing that Jason was a Kabir
(or Semitic Dioscure), and this was almost equivalent to sug-
gesting that he came fi-om Phoenicia, a country whose legends
we had already shown to be saturated with Dioscurism, or at
all events from the N.E. angle of the Mediterranean. And
since it could not be denied that in the Hellenistic period,
Jason was the recognised equivalent for the Semitic Joshua,
we had before us the possibility that in much earlier times,
when Phoenicia was influencing Greece and not Greece
Phoenicia, Joshua may have been the original form of the
name of the Argonautic hero. Moreover, in that case, Jason
may have come from inland to the coasts of Tyre and Sidon,
since the name Joshua appears to be Hebrew rather than
Canaanite or Phoenician. This is a matter that requires closer
investigation, and we do not know yet whether the problem
is capable of a definite solution. Let us, however, see how
far we have travelled. We have established the general
diffusion of Dioscurism in Palestine and in Syria, and now
along with Dioscurism, there appears to be emerging a
secondary and subordinate form of Dioscurism, which we
may call Jasonism, if we can find evidence that Jason was
honoured with shrines, games or worship in the sense in
which the Dioscuri were commonly honoured.

Jasoneia This, then, is one of the first points to be established.

as cult- ^j,g there Jasoneia in the same sense as there are Dios-
centres.

cureia, and do such Jason-sites involve any form of public
worship ?

Strabo affirms that there are a multitude of such Jason-
centres, and uses them to rebut the doubts of persons as to

XLIl] DIOSCURISM AND JASONISM 363

the reality of Jason himself! He tells us that all through
Armenia and Media and the neighbouring lands you will find
Jasoneia\ In another passage he argues that Jason himself
must have visited places ; for it is said that Jason came to
many places in Armenia and Media, as is testified by the
existence of the Jasoneia'*. He recurs to the point again in
another passage in which he affirms that the Jasoneia are
Heroa, in memory of Jason, and very much held in esteem by
barbarous peoples'. According to this the Jason-centre is
a Heroon, or a place of honour of a cult-hero. Once more
Strabo repeats his argument that the Jasoneum is a proof of
the historicity of Jason and the Argonautic expedition ; for
there are many such shrines which give testimony on the
point, some of which have been set up by rulers of states, in
the same way that Parmenio established the temple of Jason
in Abdera*. Notice that Abdera is a city, which, in early
times, struck coins with Phoenician inscriptions. (See Eckhel
1. 13.)

This time we have actual temple worship ascribed to
Jason. Without pressing the reference to the temple too
far, it is clear that Jason is a cult-hero, honoured in very
much the same way as the Dioscuri themselves ; he is, as we
have said, a subordinate Dioscure, a particular member of a
great family. Unless Strabo is hopelessly inaccurate this
Jason-cult is Asiatic as well as Greek. In Greek centres we
have certainly games in honour of Jason ^, and naval contests. Games
Whether there were dramatic representations or religious ^^ts°af '
mysteries involved is not known : it is at least lawful to con- Jasoneia.
jecture that the great variety of treatment of Jason, Medea,
and the Argonauts by Greek dramatists makes it likely that
simpler forms of rustic drama may have preceded or accom-
panied the more stately monuments of the Attic muse : for
the story was one which furnished, as we have said, a variety
of situations which were favourable to popular treatment,

1 Strabo 45. 2 id. 503.

3 id. 526. * id. 531.

** See note at the beginning of ch. xxi, where Jason is credited in an
epigram with the foundation of Isthmian games.

Leranos.

364 DIOSCURISM AND JASONISM [CH.

such as the landing of the Argonauts on the woman-in-
habited and woman-governed island of Lemnos, the fight
between Pollux and Amycus, and the exciting scenes in the
courtship of Jason and Medea and the capture of the Golden
Fleece.

We note, in passing, that the dramatic representations of
the Jason story furnish us with an additional proof of the
correctness of Grotefend's derivation of Jason from Phoenicia;
for Aeschylus, when he writes on the Argonauts, calls his
play by the name of the Kabiri. The play is lost, but we
know from Athenaeus^ that in this play Jason and his com-
Jason in panions were drunk when they landed on Lemnos ; so there
can be no doubt that Jason was known to have been a Kabir,
and that the play involved himself and his companions. For
it seems clear that with the women ruling on Lemnos and
the men absent, the Kabiri referred to can only be Jason
and his crew\ As, however, it has been commonly understood
in the opposite sense, that the inhabitants of Lemnos were
the Kabiri of Aeschylus' play, it may be worth while to
examine the matter more closely.

First of all we learn from the Scholiast on Pindar- that
Sophocles in his play called The Women of Lemnos, and
Aeschylus in his Kabiri, makes a list (KaTuXeyet) of all the
crew of the Argo. Here we must clearly correct the text, so
as to read that Sophocles, with Aeschylus, makes sport of
(KarajeXa) the Argonauts. For Athenaeus tells us that
Aeschylus was the first to mingle comedy with tragedy by
bringing the drunken seamen on the stage :

TT/acwTO? yap eKelvo<i, Kal ovk &)<? eviol (paaiv, ^vpiirihrj^,
irapriyaye rr)v twv fiedvovTcov oyfriv 6t? rpaywhiav iv yap
Tolq Ka0eLpoi<i eladyei tou? Trepi rov ^lacrova iJie9vovTa<i.

Plutarch* appears to me to say the same thing, that the
Kabiri, in Aeschylus' play, when they landed on Lemnos,
threatened ' to drink the house dry ' :

' Deipn. 10, p. 428.

2 Schol. Find. Pyth. 4. 303: see Nauck, Frag. Gk. Trag. (ed. ii. p. 31).

:* Quaest. Conviv. 2. 1. 7, p. 632 f.

^
^

XLIl] DIOSCURISM AND JASONISM 365

€1 Ti? (ivTiaTpe-^a^ aiTcwro tov<; At(r^v\ov Ka^eipov<:
6^ov<i (T7ravL^€iv Bciyfia iroirjaavra^, wairep avrol 7ral^ovre<;
riireiXriaav.

Surely the Kabiri, here, are not the inhabitants of Lemnos,
welcoming the strangers, but the visitors making themselves
very much at home^

We have now confirmed Grotefend's view as to the Semitic Jason
origin of Jason, and we must examine, in view of the possible ®"" '^ '
linguistic equation between Jason and Joshua, whether we
can take Jason further inland. I have explained that the
equation in question must be allowed to be a probable hypo-
thesis, but I have established Jason as a Kabir independently
of the linguistic argument or a definitely Phoenician origin.
The hypothesis is probable, because we actually find Hellen-
istic Jews substituting the name Jason for their original
Joshua. At the same time it must be remembered that
there may be other origins for the name Jason. For example
in Dal man's list of Nabataean inscriptions from Petra, we shall perhaps
find (no. 3) such a name as Abd-Ijasi (^D^{<'^ny), which J^^^^'
suggests a deity whose name is Ijasi. The same name
turns up in no. 93, ' Peace be upon Abdijasi the son of — ' :
and Dalman draws attention to the forms Ijasi CK^'^^) and
Ijasu (ItJ^'X) in Dussaud's inscriptions from Mid-Syria. In
no. 15 Dalman gives the name Ijasu detached, and apparently
not divine (' Gaddu, son of Ijasu, peace upon him ').

We should reserve our final judgement as to the necessary
equivalent of Joshua and Jason, in view of this new form,
which actually occurs in Dussaud in its Greek dress as
'I aero?. We may, perhaps, take Jason inland without linking
him to Joshua, or making him pass through Phoenicia.

It should be noted further that the Nabataean form Ijasu or South
occurs also in Ethiopic; thus in the Scriptores Aethiopici
(Corp. Scr. Chr. Or.) we have the annals of two kings named
lyasu, which shows that the name is South Semitic rather than
North. The observation is an important one if, for other
reasons we should identify the name with the Greek Jason.

* Lobeck, Aglaoph. 1207 has misunderstood the passage.

366 DIOSCURISM AND JASONISM [CH.

It might mean that Jason came up from S. Arabia, instead
of from Phoenicia, in which case any reference to Joshua as
the original cult-hero may be dropped ^

Is it conceivable that we might find in Palestine any of
those Jasoneia which Strabo says were so common in Media
and Armenia ? The mixed racial character of the population
of Northern Israel renders it a not unlikely hypothesis.
Suppose we move out of the districts and cities that are
Paneas altogether Phoenician into the frontiers of Phoenicia, where
monu- th® population is mixed; such a city as Paneas (better known
ments. ^g Caesarea Philippi) will be a good centre for antiquarian re-
search. Its name Paneas, and its sacred grotto of Pan, show
Greek influence, its devotion to a succession of Caesars, from
Augustus to Nero, and perhaps to Julian, supplies Roman
influence; Eusebius, however, tells us that it was a Phoenician
city and is strongly supported in the statement. So that we
have in Paneas a meeting point of religions and of cultures,
the Phoenician having the mark of predominance in early
times.

Now Eusebius tells us^ a curious archaeological story with
regard to Paneas, namely, that it was the place of residence
of the woman whom the Lord healed of a twelve-years' sick-
ness, and that she had, in gratitude for healing, erected, near
A famous her own house, a monument on a lofty pedestal, representing
sculpture, herself in the attitude of a suppliant with outstretched hands,

^ For convenience we add some of Dussaud's notes as they occur in
Nouvelles Archives des Missions Scientijiques, Tom. x. 1902 (Paris).

Amongst the Nabataean inscriptions we have No. 10 from Sabha :
Hasbou fille de lyasou.

'lyasou est connu ; notre grecque No. 112 (1. 113) en donne la tran-
scription 'lacros, en safaitique D^N.

The Greek inscription referred to is as follows : 113 from Sabha

"A/xpos 'laaov iT[(Jov~\ le'.
Amongst the Safaitic inscriptions we find No. 13, fx-om Es-soummaqiyat

i.e. Bem, el fils de Ausou.

It is not quite clear that this is the same name as 'Ifio-os or related to it;
but it has especial interest, because Justin Martyr when transliterating the
original name of Joshua (Hoshea) for Greek readers, uses the form Auses.

2 H. E. VII. 18.

XLIl] DIOSCURISM AND JASONISM 367

receiving the blessing of the Lord who stood erect with his
hand extended towards her, Eusebius also tells us that there
was growing on the pedestal a magic herb, which reached as
high as the hem of the Lord's robe, and was capable of healing
all sorts of diseases. These statements of Eusebius, who tells
us that anyone who visited Paneas could see the bronze
statues for himself, were copied by subsequent writers, who
added what might be thought necessary to the description of
the statuary and its marvels. For instance, Sozomen^ follows
Eusebius in calling the city a Phoenician city ; and Theo-
phanes^ adds that the image of our Lord had been thrown
down by the Emperor Julian, who set up his own statue in
its place: Julian was, in fact, angry at the cures wrought by
the magic herb. The Christians are said to have rescued the
dejected statue, and placed it in their Church !

Now with regard to this story of Eusebius, it would
probably be safe to say that no reasonable person believes it :
indeed, Eusebius himself does not appear to have seen the
figures. It is evidently a case of converted monuments such
as we recognise when Jupiter Capitolinus is set up as S. Peter
in the Church of the Vatican, or when the pilgrim from
Aquitaine was told by her guides that a pair of Egyptian
statues which she saw were those of Moses and Aaron.

The question then arises as to whose statue it was, if it Whose
was not a representation of Jesus. Robinson, in his Biblical ^as it ?
Researches^, suggested that it was an imperial statue, which
would agree with and express a devotion proper to a city
which honoured the Roman emperors and was named after
them. Only in that case, two things remained unexplained,
the kneeling woman and the magic herb ; two-thirds of the
monument is left obscure. Now we may suspect that the
herb is not a real herb, but a part of the sculpture ; it must
be there, because Eusebius relates that it reached the hem of
the Lord's diplois, and it is implied that this herb communi-
cated virtue to the garment ; that is the herb helped the

1 H. E. V. 21.

2 Chronographion, p. 41: quoted in Keland, Palestina, p. 918.

3 I.e. III. 410 V.

368 DIOSCURISM AND JASONISM [CH.

identification of the woman with the well-known Gospel
character. Now if the herb was a part of the sculpture, then
it is quite an inadequate explanation to say that the monu-
ment was an imperial bronze. Let us try a more natural
Jason and solution. Assume it to be a statue of Jason and Medea ; we
^'^"" then explain the herb in the representation, it is part of
Medea's magic. When Medea made medicine for the pro-
tection of Jason, she took for a chief ingredient the saffron
from a crocus-like plant which had been fed with the ichor of
the suffering Prometheus :

' And the flower of it blossomed a cubit the face of the earth above,
As the glow of the crocus Corycian, so was the hue thereof,
Upborne upon pale stalks twain, and below in its earthly bed
The root thereof as flesh new severed was crimson red.'

(A. S. Way.)

Tov S' ijToi dv0o<; fxev ocrov tttj^viov virepdev

KavXotaiv StSv/noiaiv iirrjopov rj 8' evl yatrj
aapKi veorfi7]T(t) evaXiyKit] eirXero pt^a.

Apoll. Rhod. III. 853 — 856.
This flower about a cubit high may very well be the plant
which Eusebius describes. Eusebius expressly says that it
grew at the Lord's feet, upon the column itself: later writers,
like Theophanes, say that it grew underneath the basis
of the statue, which appears to be a misunderstanding of
Eusebius.

The correctness of our own interpretation may be inferred
from the fact that the Greek artists did represent the flower.
On a Neapolitan vase, where the capture of the Golden
Fleece is delineated, the flower may actually be seen
growing near the root of the tree on which the Fleece is
suspended, between Medea, who is charming the snake, and
Jason who is seizing the Fleece. The vase-painting may be
seen as copied in Roscher from a study of Heydemann's\

Assuming, then, that we have here a statue of Jason and

Medea, we can now see why the people of the place came to

say it was a statue of Jesus ; for the known equivalence of

^ Roscher, Griech. u. Rom. Mythologie, s.v. Jason; Heydemann, Hall. .
Winckelmavnspi-ogr. 886, Taf. 3.

XLIl] DIOSCURISM AND JASONISM 369

Jason Cl->]<TQ)v) and Jesus made such an identification per-
fectly natural. It was not an arbitrary guess, and when
Jesus was identified, it was easy to identify the woman, with
the aid of the gospel.

We need not be surprised at finding a statue of Medea
in Paneas; when Domitian adorned Antioch with monuments
and sanctuaries, he established a temple of Asklepios, and
built public baths in honour of Medea, whose statue was
there set up. It seems clear that the latter statue had a
religious as well as an artistic intention. If Medea was an
object of devotion in Antioch in the first century of the
Christian era, as well as Triptolemos, there is no reason why
Jason and Medea should not have been honoured as healers
and helpers at Paneas ^

We have now conjecturally restored Jason into close Jasonism
geographical contiguity with Jesus. Each of them also is ^^^^
a twin, and their names are capable of a close parallelism : curism.
one of them is a Kabir, the other has been shown to be
a Dioscure. If it was lawful to suggest Dioscurism as an
interpreting factor in the legends of the Old and New Testa-
ment, then Jasonism, as a subordinate form of Dioscurism,
may equally be invoked. This suggestion, however, raises
some difficult historical problems. For example, one of the The
best remembered points in the Argonaut story was that of^jason^
Medea, inflamed with love for Jason, provided him with an
unction that should preserve him from the fire-breathing
bulls and from the death-dealing dragon whom he had to
face, before he could capture the Golden Fleece. In
Apollonius' account, Medea gives Jason the medicament,
and tells him to anoint his whole body with it, as if with
ointment. Later writers represent Medea as herself acting
as dXeiTTTr]'}. Thus Horace says'^

' ut Argonautas praeter omnes candidum
Medea mirata est ducem,
ignota tauris illigaturum iuga
perunxit hoc lasonem,'

and it is not uncommon in representations of the scenes at

* For this statue at Antioch see Malalas, p. 263. ^ Epod. in. 9 — 12.

H. B. 24

370 DIOSCDRISM AND JASONISM [cH.

Colchis to introduce Medea carrying her box of medicament
with her. There can be little doubt that the statement

Medea anointed Jason
was very familiar in literature and in art.

When Apollonius tells us the story in the Argonautica,
Medea produces from her sash or breast-band (fj,LTpa) the
protective charm, offers it to Jason, who gladly receives it ;
and then she stands before him, and in a flood of tears
declares her love, and beseeches that he will remember
Medea when he is gone,

' She, with a downcast glance, and maiden fear,
Bedewed her cheek divine with many a tear:
Grieving that he, her love, ere long would be
Far from her gaze, and wandering o'er the sea.
O'er virgin modesty her eyes prevailed
And with a troubled speech she him assailed;
Eemember me, she said, and took his hand,
If e'er thou comest to thy fatherland;
Thy poor Medea, far remote, will pay
Thy memory with remembering alway.'

ft)? dp* €(j)r), KoX al'ya ttoSoov irdpo<i ocrcre ^akovaa
OeairecTiov \Lapolcn TraprjiBa SaKpvai Bevev
fjLvpofjiivT], or efieWev d-TroTrpodi ttoWov eoio
irovTOv eTTtTrXdy^eadat' dviTjpS 8e fiiv dvTrjv
i^avTL<i fjivdo) 7rpoa€(f)(ov66V, elXe t€ ^e^po?
Be^iT€prj<i' Bt) ydp ol dir 6<f)6a\fiov'i \i7rev alBa)<;'
fxvooeo B\ rjv dpa Brj Trod' virorpoTro'i ocKaS' tKrjai,
ovt'ofjua MrjBeirjs' w? 8' avT eyw dfKpU i6vT0<;

fiVTjcrofiai.

Apoll. Rh. III. 1062—1070.

Here we have the unction and the weeping woman. Notice,
too, that in the Paneas monument also it is a weeping
woman: for Malalas tells us that he visited Paneas, and
found there, in possession of a converted Jew, named Bassus,
a copy of the petition which the woman presented to Herod,
in which she tells the story of her appeal to the Lord : ' I,
falling before him, flooded the ground luith my tears, confessing
my daring ^'

1 See Malalas, lib. x. pp. 304 — 308 for the Eusebian story and the
traditions which he gathered at Paneas.

XLIlJ DIOSCUmSM AND JASONISM 371

Is it possible that the Gospel itself has been Jasonized Was the
by the insertion of a story in imitation of or in parallelism to j^^^^^.
this of the anointing of Jason ? We remember the beautiful i^ed?
account of the woman who washed our Lord's feet with tears
and anointed him with costly unguent. What makes the
story suspicious is that it was told at different places and
times, and apparently of different people. Mark's story* is
of a woman who comes in with costly unguents into the
house of Simon the leper at Bethany, who was entertaining
Jesus. John^, who evidently knows the Marcan story, de-
liberately corrects Mark, and maintains that it was Mary
of Bethany who anointed the Lord. Luke* transfers the
whole story to the house of a Pharisee named Simon, who, in
a somewhat supercilious manner, was entertaining Jesus at
dinner, and declares that the woman was a great sinner. We
take it for granted that so extraordinary an incident did not
occur twice. So does the author of the fourth Gospel. The
discrepancies in these accounts certainly lend a colour to the
suggestion that we are dealing with legendary matter that is
trying to make itself historical. If that should be the right
interpretation, there is no likelier quarter in which to seek
for the origin of the story than in the tale of Jason and
Medea.

The difficulty, however, at once suggests itself that the Mary and
cases are not really parallel : it is easy to write down the two
sentences

Medea anointed Jason,
Mary anointed Jesus,

and to point out their literary parallelism ; but in the latter
case the unguent is of surpassing sweetness, and fills the
house with odour; in the former case, if tradition can be
trusted, it was an evil-smelling compound. When Horace
had some unusually strong garlic at one of Maecenas' dinners,
he compared the smell of it to the medicine with which
Medea anointed Jason, and to the horrible poison which she

1 Mark xiv. 3—9. " John xii. 1—8.

3 Luke vii. 35—50.

24—2

372 DIOSCURISM AND JASONISM [CH.

prepared for the daughter of Creon : in the passage which we
have already quoted,

' ut Argonautas praeter omnes candidum
Medea mirata est ducem,
ignota tauris illigaturum iuga

perunxit hoc lasonem;
hoc delibutis ulta donis paelicem
serpents fugit alite.'

Epod. ni. 9—14.

We may suspect also that its taste was as detestable as
its smell ; for there was a tradition, preserved to us on a
single monument, an Attic vase from Caere, which represents
Jason as actually swallowed by the dragon, and subsequently
disgorged \ It is natural to suggest that just as the fire-
breathing bulls did not like the smell of Medea's medicine,
so the dragon did not like the taste of it. We can hardly,
then, compare the Medean unguent with the spikenard of
the Gospel.
Limits of We are now faced with the problem of the determination

influence. ^^ *^^ limits of a possible Dioscuric influence. It is clearly
one thing to be able to explain or remove a miracle, with
which an account has been surcharged, by the hypothesis of
popular Dioscuric influence ; but it is quite another to relegate
to the region of artificial legend an incident which is altogether
free from miraculous elements, and the description of which
is marked by the vividness of a story that is truly told. A
true history becomes more credible when its miraculous accre-
tions are removed ; but a history, whose fundamental events
are subtrahible, ceases, even if it be vividly told, to have the
confidence of the reader. Such, at least, is the impression
which is at first produced, by the application of Dioscurism
(including Jasonism) as an elucidating factor to the GospeL
We proceeded on the hypothesis that we had discovered in
Dioscurism a critical vera causa : this was certainly the case

^ For the emerging Jason see Koscher, or Miss Harrison, Themis, p. 476.
That the Dragon is the Night is suggested by Sadi in his Gulistan (trans, by
Platts, p. 10),

' The sun's orb disappeared in darkness,
Jonah entered the mouth of the fish.'

XLIl] DIOSCURISM AND JASONISM 373

in the legends of Genesis, and in the freely-handled narration
of the second book of Maccabees ; whether our application of
the same methods of explanation to the New Testament is
illicit, is the question that we must try to decide. Certainly
there can be no a priori exclusion of the Dioscuric hypo-
thesis : it has explained for us too many situations to be
treated with critical contempt. On the other hand, it is
quite likely that the method is applied by us in the New
Testament sometimes rightly and sometimes wrongly. It is
surely right when it is explaining Boanerges, and perhaps
right when it explains that the young disciples who bore
that name wished to invoke the doom of Sodom on the
inhospitable Samaritans ; for the angels in the story of
the Destruction of Sodom are clearly Dioscures. Here the
parallel is perfect, and can be reinforced from a Dioscuric
incident in the second book of Maccabees, where the story of
Sodom can again be seen to furnish a parallel to the narra-
tive. Possibly, also, the twice told tale of the miraculous
haul of fish may be credited to popular Dioscuric beliefs ;
though here there are objections that will readily be felt^:
on the other hand, such accounts as the marriage in Cana (in
spite of the involved miracle), and the anointing of the Lord,
are so simple and natural, that one hesitates to cover them
with the hypothesis of the invention of a folk-lorist. It
would be foolish to speak dogmatically of our results at this
stage of the investigation : we have certainly resolved some
riddles, but whether we have carried our explanations into
regions that did not need such elucidation, let the reader
judge, who is occupied with ourselves in the evaluation of
the Biblical story. It may be proper to remark at this point No room
that we have not followed the methods nor incorporated the astrology
results of those who regard the Christian story as a disguised
astrology, based on the supposed knowledge of the Babylonians
with regard to the signs and constellations in the heavens,
and the supposed diffusion of this knowledge among all sorts

' As for instance, that if the Dioscures bring the fish, there were other
twins on board the ship, before Jesus appeared. Why did not they bring
the luck?

Zodiac.

374 DIOSCURISM AND JASONISM [CH. XLII

and conditions of men. We proceed from the ' solid ground
of nature,' to which Wordsworth refers us, and our folk-lore
combinations antedate by thousands of years the Babylonian
astronomy, which, in any case, has been credited with an
impossible antiquity; as we have already pointed out, the
last thing that happens to the Twins is that they get into
or for the the Zodiac. Hence the Zodiac does not constitute their true
explanation : how could two special stars in the sky explain
an age-long and universal Fear ? or a Babylonian school of
astrologers, in relatively modern times, instruct the farthest
Hebrides ? A particular instance will, perhaps, explain the
point more clearly. The monuments of Mithra present at
first sight a decidedly Zodiacal appearance ; the central figure
of the god slaughtering the bull is ringed by the twelve
signs in many of the sculptures that have come down to us.
It is equally clear that the Heavenly Twins are in the
central part of the sculpture as the two Torch-bearers,
Cautes and Cautopates. Thus we have the Twins twice
over, Twins being superposed on Twins. Evidently the
bordering Zodiac is a later accretion to the original repre-
sentation of Mithra and the Twins : in other words, Mithra
has a great deal to do Avith the Twins, but very little,
if anything, to do with the Zodiac. We must, therefore,
subtract the Zodiac from the Mithra monuments if we are to
understand Mithraism ; and in the same way we subtract the
stars Castor and Pollux from the argument, if we wish to
understand the meaning and evolution of the Dioscuri.

CHAPTER XLIII

SOME FURTHER REMARKS UPON GRAECO-ROMAN
DIOSCURISM

We have shown in a variety of ways that the Twin-cults
of Greece and Kome are closely linked to the savage beliefs
which attach to the Fear of the Thunder and the Fear of
Twins. It is clear, however, that much still remains obscure
with regard to the tradition of the cult and the meaning of
its chief symbols. If, for example, we were to return to the The
study of the great votive monument of Argenidas at Verona, rg/jeYof
crowded as it is with Dioscuric suggestions, we should pro- Argenidas.
bably feel that we were beginning to understand it, but that
there was not a little to be said by way of further elucidation.
The first glance at the inscription and at the returned ship The ship,
lying in harbour informs us that the Dioscuri had protected
Argenidas on a sea-voyage. Probably the sculptured pig at
the base of the altar is an intimation that he has paid his
debt ritually as well as artistically. The two figures on the The twins,
left of the sculpture are evidently the Twins themselves, not
here represented as horsemen, nor sensibly pourtrayed as
heroes, but as grave and reverend men, perhaps dead men.

On the rocks over the harbour is perched a cock ; we The cock,
have traced him as the Persian substitute for the original
Graeco-Roman thunder-bird, the Woodpecker ; the sculpture,
therefore, reminds us of the link between Twins and the
Thunder, or, in Graeco-Roman language, that the Twins are
the children of Zeus.

There remain, however, two parts of the sculpture which The
require further study: (1) the Dokana or Sacred Beams, House,
which appear in the right hand corner, with a superscription ^^^^^^^
suggesting that they adom an Anakeion or House of the

376 SOME FURTHER REMARKS UPON [CH.

Anakes : (2) the two tall amphorae, from one of which an
The emerging snake is finding its way to the Anakeion. The

amphorae, twin-ness of these two symbols is evident : the Dokana have
been resolved into a pair of equal and similar H-shaped
symbols ; and the amphorae are also equal and similar, only
The differing in the fact that one of them has a snake visible and

^^^ ®' emerging from it, and the other not. It is common to
explain the Dokana as representing the entrance to a tomb,
and so to give the cult a Chthonian character and to repre-
sent the Twins as the spirits of the dead : a parallel to the
structure of the combined Dokana has been found in the
conventional gateway to a Chinese pagoda ; and certain
parallels have also been adduced, from Greek literature, for
the worship of the Twins as being worship at a tomb.

Those who make this explanation commonly go on to
point out the Chthonian significance of the snake in con-
nection with the amphora. On Roman denarii it is not
unusual to have a pair of amphorae entwined with snakes.
The vessels certainly denote the Twins. In the representa-
tion to which we alluded of the two primitive Kabirs in the
boat, they are seen on the carved gem to be grasping an
amphora which stands between them, and this amphora,
though single, must have a similar explanation to what
we find in the votive monument of Argenidas. It is by no
means clear why the Twin-sailors of antiquity should be
hugging this amphora on the gem in question, or why they
should be represented by Argenidas as standing behind the
pair of amphorae with the snake.
Votive In the Annual of the British school at Athens for 1906 — 7

balT- ° ^® have a description by Mr Wace of a relief set up by
players, successful ball-players as a votive offering to the Dioscuri.
As this description brings out the connection between the
Dioscuric symbols, and their supposed funerary character, it
will be interesting to transcribe a passage : Mr Wace tells us
that 'above the inscription is a representation of the Dioscuri
in low and rather flat relief They stand facing one another
in exactly symmetrical attitudes, wearing irlXoc and cariying
long lances. Their only garment is a chlamys, which hangs

XLIIl] GRAECO-ROMAN DIOSCURISM 377

loosely over the elbows and passes behind the back, leaving
the body quite nude. Their hair is long and curly. A tall
amphora with a conical lid stands on a square base between
them, while above it, and apparently resting on its handles, are
the hoKava. These consist of two vertical joined by two hori-
zontal beams in the middle and at the top. The uppermost
horizontal beam, which projects beyond the vertical ones, is
decorated with an egg between two snakes.... 0/^/ie attributes
of the heroes we have here the funereal amphora, which refers to
the legend that they were buried near Sparta (Alkman, fr. 5 ;
Pindar, Nem. x. 56 ; Homer, II. in. 243 ; Od. xi. 301) and
the So /cai'a.... Here, as in the two other reliefs we have
snakes in connection with the hoKava, and this belief seems
to confirm the arguments advanced in the Sparta Museum
Catalogue that the Dioscuri were worshipped as dead heroes.'

In these words, Mr Wace brings out the commonly
accepted belief that the cult of the Twins was Chthonian in
character ; and confirms the belief that the leading Dioscuric
symbols have something to do with the dead.

So the question arises whether we can do anything further
to explain these symbols. They are clearly fundamental in
the Graeco-Roman cult. How do they arise and at what
point, in the evolution of Dioscurism from its primitive
nucleus in savage Fears ? It may be conjectured that the
explanation lies in the following directions, if our theory of
the origin of Dioscurism be correct.

The amphorae must go back into primitive pots of native Meaning

manufacture in savage communities ; now we have seen all °^ ^^^

. o ' amphorae,

through Africa the occurrence and recurrence of such pots.
We found in West Africa that they were used for burying
the unfortunate child-victims of the primeval fear. When
one child dies, or is put to death, its twin-ship is emphasized
by the burying or exposing of a second pot along with it ;
this is to intimate that both children are to be regarded as
buried, though one of them has been spared^ The parallels

^ The very same thing occurs in the Peruvian treatment of Twins, as
Arriaga tells us : the dead twin is placed in a pot and kept within the house
as a sacred thing: see Arriaga, Extirpacion de la Idolatria, p. 16.

378

SOME FURTHER REMARKS UPON

[CH.

Burial
of the
placenta.

The
maduka.

to these customs are the dual amphorae with pair of snakes,
the single amphora, or the pair of amphorae with single
snake. We notice further the custom which prevails on the
Congo and in the Uganda Protectorate of burying or exposing
the placenta of one twin, or of both, in an earthen pot. The
devotion of the savage to the twin-placenta or to the placenta
of a king is extraordinary: these things are taboo of the
front rank. I imagine the explanation to lie in the following
direction. The reverence for the twin-placenta arises from
the fact that the life of the twin has been spared, and a
substitute for it found. The placenta is a twin of the twins.
Accordingly the placenta is buried or exposed instead of the
child ; it has its own earthen pot for burial or exposure y
according to the degree in which the taboo has been lifted,
whether from one child or from both, there should be one
tabooed pot with relics or a coupled

Now we begin to see daylight on one or two other prac-
tices which are reported from the Congo region, where we
have the twin-cult in a very interesting state of transition.

If we turn back to Mr Kenred Smith's account of the
superstitions of the Congolese we shall see the importance
of the maduka, or earthen pot containing the placenta.
These madukas are exposed on forked branches of trees by
the way side, each planted branch having three or four
prongs, upon which the maduka can rest. So far, so good.
Dr Girling sends me a photograph of such a maduka in mid-
air, poised on its inverted three-prong branch 2. The bare
branches represent the lightning, and the nearest analogue is
the Greek or Assyrian trident, which we have already ex-
plained as standing for the split lightning. Here then we
have the twins given back symbolically to their parent, the
Thunder : in cases where the placenta is buried or laid in the

^ The reverence for the placenta of a king does not mean that the king
has died or ought to die, but merely that, in a secondary sense, the placenta
has come to be regarded as the king's double. It is actually called by the
name Twin among the Baganda. Mr Eoscoe acutely suggests the Egyptian
parallel of the Ba and the Ka.

2 Mr Howell gives me a similar picture of a pair of madukas, each
bearing a pot, on opposite sides of a road.

XLIIl] GRAECO-ROMAN DIOSCURISM 379

bush, we have a substitution for the actual burial of the
twins, which burial is accomplished symbolically in the burial
of the placenta.

Dr Girling, as we have seen, gives us further information.
Among the tribes whom he describes it is common to erect
the madukas (or, as I call them, lightning trees), on opposite
sides of the road. He also tells us that there are some
tribes which erect a rude shed and bury the twins at the
corners. Here we have the clue to the origin of the Dokana.
The Dokana arise out of these rude burial structures, either
by the setting up of a single shed with uprights and cross
beams, or by the laying of a connecting bar across a pair of
maduka trees on opposite sides of the road. This would ex-
plain at once the apparently funerary character of the Dokana
at Sparta, and their attachment to the grave of the Twins.

We may find, I think, other traces of these elementary
Dokana in African savage life. Du Chaillu tells us that in
the French Congo, the house where twins are born is tabooed
by the erecting of tall poles at the door and planting between
them a number of pegs painted white ; and there are also
accounts of other forms of twin structure, such as rudimentary
huts in the forest, all of which must be classed with the
symbolic Dokana and related to them.

If, then, we are correct in our explanation of the Dioscuric
symbols, almost every one of them is derived from primitive
savage customs, closely parallel to those which prevail to-day
in the African forests. The Chthonian character of the cult
arises from the rule that Twins were formerly killed. This
is remembered, even when twin-killing has disappeared. One
or both of them is killed in symbol, as is shown by the
amphorae and the snakes.

Under the guidance of these considerations, the Argenidas
relief becomes quite an illuminated document ; the Twins
and the Thunder are clearly revealed, and a number of the
stages through which the Twin-cult passed, before it became
the religion of such as sail on stormy seas.

It is, therefore, a religious monument of the first im-
portance.

CHAPTER XLIV

ARE THE TWIN- MYTHS ONE OR MANY ?

Are Twin- In the present chapter we propose to ourselves a question
myths one ^^^ ^^^^ answer to which may not be immediately forth-
coming, as to whether the forms of the Twin-legend which
have come down to us are interconnected, or whether we are
to regard them as independent products of the evolution
of human thought. Every student of folk-lore is aware of
the perplexity which is caused by the appearance of what is
substantially the same folk-story or folk-custom in places
that are widely remote from one another on the surface of
the earth. It seems impossible that such ideas or practices
can have originated independently, in view of their singular
coincidence in detail ; and, on the other hand, it seems
almost as impossible to find an explanation for their transfer
from a common origin to the places where they are actually
discovered.
The bull- A well-known instance, which the late Andrew Lang

roarer. discoursed on at some length, is the connection between the
bull-roarer of the savages in Central Australia, and the
rhombus which is used in the Greek mysteries and initia-
tions. Here it is not merely that the ancient Greeks and
the black tribes in Australia had discovered that a flat piece
of wood with pointed ends can be whirled round by a string
in such a way as to produce a humming noise, but that both
Greeks and Australians employ the invention religiously,
with the object of sanctifying the initiation of boys into
tribal fellowship, or of inducing the good offices of the
thunder-god. Is it a fact that it is not so far off from
Greece and Phrygia to Central Australia as it seems to
be on the map?

CH. XLIV] ARE THE TWIN-MYTHS ONE OR MANY ? 381

The question, thus simply raised, is made even more
perplexing by the fact that boys in Aberdeenshire make
a toy that is practically the equivalent of the bull-roarer
and designate it by the name of a ' thunner-spelL' Are we
to connect Scotland also with Central Australia ? I imagine
the answer will have to be in the affirmative. What shall
we say, then, if we bring on the scene a number of not very
dissimilar weather rattles employed by North American
Indians for the purpose of making weather, or calling fish or
the like'. Is the world really one, and do all its tribes
betray in their customs a common origin and an originally
united tribal life ? We should hesitate to make such broad
conclusions, until we have expanded the premises on which
we make them.

Something of the same perplexity turns up in the Twin Diffusion
problem upon which we have been engaged. We were con- • ^
fronted with the frequent attribution to the Twins of a filial nerges.
relation between themselves and the Sky or the Thunder
and the Lightning. It Avas not a little surprising that this
religious belief occurred in Europe, in East Africa, and in
Peru. Did the Baronga get the belief from the Aryans or
the Semites ? Have the Peruvians an ancestry that reaches
across to India or Greece or Africa ? Or are all these beliefs
independent attainments of the advancing mind of man,
making similar guesses at whatever is obscure or uncanny in
the world around him ? In order to bring the matter a little
more into relief, I propose to examine some curious develop-
ments, which suggest that the Twin-cult in certain quarters
became a Dualist Religion of far-reaching effect.

We begin by the common folk-lore belief that there Ante-natal
is supposed, by many peoples, to be an ante-natal strife ^^|^g °^
between twins which marks them out as opposites. We are
familiar with this in the Biblical account of Esau and Jacob,
and the trouble which they caused their mother before, as
St Paul says, they had done either good or evil. We have
the same feature in the Greek story of Proitos and Akrisios

^ We shall also find traces of the bull-roarer in W. Africa. See Additional
Notes.

382 ARE THE TWIN -MYTHS ONE OR MANY ? [CH.

and in other places : it appears somewhat modified in the post-
natal feature of a rooted hostility between the Twins, accord-
ing to which one of them persecutes, exiles, or kills the other.

The Twins We notice, in the next place, that the same thing is told

Dualism • ^^ ^^^ Twin-Heroes of the Hurons in North- America. They
quarrel before birth, and their mother hears them at strife.

among the One of them is a good twin, the other is bad. They are
called Juskeha the Good and Tawiskara the Bad. Once
in the world they operate as Good and Evil Principles, one of
them being responsible for all the good creatures and pro-
ducts of the world, and the other being the author of
everything unpleasant and bad. It is easy to see that under
favourable circumstances such beliefs might grow into a
dualistic theology : and the strange thing is that the greatest
dualistic theology the world has known appears to have
arisen in this very way. For example \ when Eznik, the
Armenian, comes to write the account of the Persian cosmo-
gony in his book against Heresies, he tells us that Zervan
for a thousand years offered sacrifice in the hope of obtaining
a son : at the end of the time his faith became affected by
doubt ; and when his wife conceived, the faith asserted itself

and in as Ormuzd and the doubt as Ahrimanl Before they were
born, Ahriman was jealous of his brother and determined
to outwit him. He heard his father say, that he would give
the rule to whichever son was bom first, and he obtained
the boon ; the dark, ill-favoured brother came to birth first,
and for 9000 years he has the authority over his luminous
and sweet-savoured brother Ormuzd. As is well known,
Ormuzd and Ahriman are the two opposing principles of the
Persian Dualism, which is seen to rest, in popular opinion,
upon an interpretation of Twin-births.

^ I owe the references to Dannhardt, Natursagen, i. p. 10 etc.

^ In this connection we must not forget that there is something similar
in the story in the Protevangelium Jacobi (ch. 17) where Mary, now near to
the Nativity, is observed to be alternately sad and gay. She explains the
situation in language borrowed in part from the book of Genesis which
suggests that the details belong to an original twin-birth that ' she sees with
her eyes two peoples, one weeping and wailing and the other gladsome and
exultant.'

Persia.

XLIV] ARE THE TWIN-MYTHS ONE OR MANY ? 383

What are we to think, then, of this parallelism between
the beliefs of the Huron Indians and the ancient Persians ?
Dannhardt says, unhesitatingly, that the stories have a
oommon origin, and that the dualism of the American Indians
has migrated from Iran eastward^. We have, however,
already intimated that the pairs of twin-heroes, who turn
up in the legends of North and South America, must be the
product of a common myth-making element, in which case it
will not be easy to avoid a generalisation which would make
the whole body of American legends (Indian, Mexican,
Peruvian, and Brazilian) dependent, in part, from the same
source which underlies the Iranian traditions. Such are
some of the suggestions which present themselves, as we
carry out our enquiry into the eftect of Twin-cults in pro-
ducing Dualistic religious beliefs. The coincident twins, as
distinguished from the identical twins, make for Dualism.

We must not, however, unify the world too rapidly, nor
comprehend all similar anthropological developments too
hastily under the terms of a single formula, without a good
deal more enquiry into the varieties of religious thought and
expression. It seems, however, to be quite likely that the
study of the Twin-cult may be a powerful solvent in the
mythologies of Persia and Central Asia, as well as in those
of Greece, Rome and Syria.

In this connection we may remember that it is commonly
believed that there has been some reaction from Persian
Dualism upon both Judaism and Christianity, a probability
which makes it thg more incumbent upon us to detect, if
we can, the underlying strata of belief in the Iranian
religion ; for if we succeed in our analysis so far as to say
to the ancient Persians, ' These be thy gods, 0 Iran ! ' we
may also find the formula returning to the hand that hurled
it, sent back with the added legend inscribed upon it,

' mutato nomine de te
Fabula narratur.'

1 Dannhardt, I.e. p. 79.

CHAPTER XLV

TWINS IN THE BRIDAL-CHAMBER AND IN THE
BIRTH-CHAMBER

The beneficent influence of the Dioscuri and of the tradi-
tional twins whom they represent upon the Bridal-chamber
and the Birth-chamber, is one of their earliest recognised
characteristics. It is also one of the extant surviving traits
by which they are known. We have already remarked that
it is, in S, Wales, considered lucky to have the presence of
twins at a wedding. The Agvins were the groomsmen at the
marriage of Soma to their sister Surya^ : and appeal is made
to them, along with other deities, to confer fertility on the
bride I They even give the wafe of the eunuch a child and
make the barren cow yield milk^: they give a husband to
the old maid^

In the same way we find the Twins as marriage helpers
in the Roman households, either as Castor and Pollux, or
in the form of Picumnus and Pilumnus; these latter are
becoming more intelligible, since we have found the con-
nection between the Roman twins and the Woodpecker, the
original Roman thunder-bird (Picus). His companion Pilus
(Pilumnus) I have sought to connect, not with the big pestle
that he has been credited with, but with the thunderstone in
one of its ancient forms. Whether this be correct or not, it
is certain that his brother who bears the name of the Wood-
pecker is a thunder-man ; it is equally certain that thunder-
stones are in many cases used as charms by women on the
verge of child-birth. Blinkenberg points out that ' flint
arrow-heads (i.e. thunderstones) are used (in Poland) as a

1 Eig-Veda, 10. 85. 9. See Macdonell, Vedic Mythology, p. 51.

a lb. 10. 184. 2. 3 jj,, i, 112. 3. * lb. 1. 116. 1.

CH. XLV] TWINS IN THE BRIDAL-CHAMBER, ETC. 385

help for women in labour^' In such a case it is not unnatural
to suppose that the thunderstones stand for the Twins, con-
sidered as the children of the Thunder. We have referred
above to the employment of thunderstones by the Badegas
of Southern India, as a cure for barrenness^. The transition
from the idea of the Twins as conferring blessing on the
Bride-chamber to the Twins as assisting in the Birth-chamber
is perfectly natural and logical.

In this connection we can find some illustrations firom
Greek monuments and from savage customs. There is, for
example, in the Museum at Sparta, a marble groups where
a woman kneeling, apparently in the act of child-birth, is
flanked by two much smaller male figures, who apparently
are assisting her, one of them by the pressure of the hand
upon the body, and the other by making signs or sounds to
drive away the evil spirits. Hiller von Gartringen explains
the groups as 'Mother with the Twins.' Marx thinks they are
the Dioscuri. Wilamowitz-Mollendorff calls them (I do not
quite know why) Nikomachos and Gorgesos^ The descrip-
tion, which I have taken from Samter, is accompanied by the
important parallel from the island of Bali in the Dutch
Indies, preserved in the Berlin Museum filr Volkerkunde, in
which a parturient woman is assisted by one or two male
figures and threatened by a horrible demon figure. It is
natural to regard this case also as being an illustration of
the protection given by Twins at the time of child-birth.

Returning to the benediction of the Bride-chamber, we
remember that this is the motive for the opening scenes in
the Acts of Thomas, where the Apostle Judas Thomas, the
Twin of the Messiah, finds himself at the marriage feast of
a king's daughter and is invited by the king to come into
the bride-chamber and bless the young people. The situa-
tion is the more interesting, because the Christianity which

* Cracow, Revue des traditions popiilaires, vi. 36.

2 Supra, p. 212, n. 4.

^ See Marx, Athen. Mittheilungen, x. (1885), pi. vi.

•» Thera, iii. 163.

' See Samter, Geburt, Hochzeit, Tod, p. 9 £f.

H. B. 25

386 TWINS IN THE BRIDAL-CHAMBER [CH.

Judas Thomas preaches, involves the abstinence from and
abandonment of the marriage state ; celibacy, as a counsel
of perfection, was strongly emphasized in the early Syrian
Church. So Judas, accompanied by his alternate, comes
into the bride-chamber with a benediction the very opposite
of that which the Dioscuri usually bring, and, in fact, he
persuades the young people to begin a life of marriage that
was not to be marriage. As we have said, the incident
shows how closely the author of the Acts keeps to the
Dioscuric ideas upon which he bases his work. As his
Apostle is a Twin, he will discharge all the twin-functions.
The story acquires a peculiar importance when we re-
member that the author of the Fourth Gospel also makes his
exordium of the public works of Jesus, with an invitation to a
marriage. 'Both Jesus was called and his disciples to the
marriage.' Upon this occasion he wrought his ' beginning of
miracles.'

What shall we say of this ? Must it be added to the
suspicious Dioscuric miracles in other parts of the Gospels ;
or is it the case that the author of the Acts of Thomas has
imitated the Fourth Gospel in making the Apostle Judas
the unexpected guest at a wedding feast ? Even in the
latter case, we should have to admit that the story of what
happened at Cana of Galilee suggested to him a Dioscuric
imitation which is an admission that the narrative was not
far removed from a Dioscuric legend. We may be able to
see the relation of the two stories more clearly as time goes
on, and the subject becomes better understood. We must
not be satisfied to regard the problem of the evaluation of
the Biblical accounts as an unresolved riddle.

It is natural that women who come under special twin-
influences should themselves bear twins; we find many
popular beliefs of this kind, such as the bearing of twins as
the result of eating a twin-fruit^ : they are, however, equally
well explained by the association of ideas and by sympathetic
magic. Thus a woman in Denmark will bear twins, if she

1 See above, p. 168.

XLV] AND IN THE BIRTH-CHAMBER 387

eats twin-fruit^ : and in Sweden if she looks upon a woman
with two aprons^.

In Brittany, however, as we have seen*, the two apples,
preserved in a hollow oak, represent the children of the
thunder and can still the storm : what shall we say, then,
when we find that in Poitou a woman who eats a double nut
will have twins, or when, as in Mentone, the pregnant woman
who only finds such a double fruit is fated* ?

For a similar tale of twin-birth from eating two fruits or
grains, we may refer to a story told by Radloff, ' from Altaic
tribes in South Siberia, concerning a girl, who, when married,
was found to be already pregnant. On being questioned, her
account of the matter vvas that she had picked up a lump of
ice, which had fallen with a heavy rain, and on breaking it
in pieces, she had found inside and eaten two grains of wheat.
When her time came, she bore twin boys^'

In Scotland the well of St Mungo is credited with similar
fertilising powers: I do not know how St Mungo comes to
the possession of these Dioscuric influences.

There is an amusing story told of Hogg, the Ettrick
Shepherd, in this connection, ' One day Hogg took the
Johnstones (John Johnstone, editor of the Inverness Courier)
to one of those innumerable wells that bear the name of the
seemingly bibulous saint Mungo, and taking up a glassful of
the enchanted water, he handed it to Mrs Johnstone, saying
with a delicacy that was all his own, and fortunately that of
nobody else : " Noo, mem, drink this : every leddy that takes
-a tumblerfu' o' this is sure to ha'e twins." "Indeed,"
Mrs Johnstone with cautious hesitation answered, " then, —
I — think — i'U — take only half a glass." ' As I have said,

1 Skatter/rai-eren, iv. 68 (i.e. Digger after hidden treasures).

2 Sundblad in Gammeldags Seder og Bruk, p. 150 (i.e. Old Time Customs
mid Usages).

I owe this reference and the preceding to Dr Feilberg,
^ Supra, p. 284.

* Sebillot, Folk-Lore de France, iii. 391.

" I give the story from Hartland, Perseus, i. 78; and have verified it from
Eadloff.

25—2

388 TWINS IN THE BRIDAL-CHAMBER, ETC. [CH. XLV

I do not quite see why St Mungo (St Kentigern) is connected
with twins.

There is a curious Russian survival of the belief that the
Twins bring good luck to the birth-chamber and the newly
bom. It is still the custom in Russia to bring a present ta
the newly arrived child, in the form of a toy woodpecker.
This is said to be for luck. The meaning of the gift is clear
enough in the light of the relation between the Woodpecker
and the Twins, nor need we doubt that the Woodpecker is
involved in the Picumnus, who appears as birth-helper in.
a Roman family.

ADDITIONAL NOTES

Page 8. Single Thunder-Births.

In the Northern Territory of Australia, as we learn from
traditions recently collected by Professor Spencer, and published
by the Melbourne Government ^ we find that it is common to
believe that children are due to ancestry outside their own
parents : such children may be referred to Snake-parentage,
Honey-comb-parentage, Thunder-parentage, or Rainbow-parent-
age. In each case the intrusive parent has a number of spirit-
children whom he takes with him, and who are on the look-out for
the right lubras (black girls) into whom to enter. Thus we are
informed of Namaran, a Thunder-man of the Mungarai tribe^
"that he had plenty of children, ...that he went into the water-
pool, ...where he kept the children, coming out every now and

then to make rain and thunder and lightning If a Gnaritibellan

woman comes and puts a foot into the water, a spirit child at
once goes up her leg into her body ; if she drinks water, it goes
in by her mouth. The child is thunder, like the old Namaran
man."

P. 12. The name Zahdai.

It should be noticed that there is a Beth-Zabdai on the banks
of the Tigris, to the north of Mosul. Apparently it is an alter-
native name for Jezira. Thus in a Syriac MS. in my possession,
there is a story of some Indians who came to visit the Catholicos
Mar Simeon at Jezira, which is Beth-Zabdai (or perhaps Jezira
of Beth-Zabdai).

The name is an ancient one, whether it belongs to the place
or the district. For instance, it occurs frequently in the history
of John Bar Penkaye (edited by Mingana). In the current form
it might seem to suggest a sanctuary ; on the other hand it may
be a Biblical transference, or the intimation of a Jewish Settlement.

1 Report of the Preliminary Scientific Expedition to the Northern Terri-
tory. Melbourne, 1912.

2 I.e. pp. 43, 44.

390 ADDITIONAL NOTES

Again, in the history of S. Simeon Bar Sabba'e^ we are told
that Sapor built a city named Karka-d-Ledan, and settled in it
many captives whom he had taken from Arabia and Singara
and Beth-Zahdai and Arzum and Kardu and Armenu. Here it
appears in the 4th century as the name of a district.

Enquiry eHcits the information that the name Beth-Zabdai is
not now current on the Tigris, but that to this day whenever
an official letter is written from Deir Zaaferan, the seat of the
Jacobite bishop in the Tur Abdin, or from the Patriarchate at
Mardin, to the priest residing at Azakh (some six hours west of
Jezira on the way to Midyat), he is addressed as residing at
Beth-Zabdai. This is the ecclesiastical name of Azakh, but it is
only known to the clergy, and to those who are familiar with
Syriac literature. It appears that the name belongs really to
the whole district west of Jezira. Its chief villages were Finnik,
Arjool, Ausen, Azakh, and Themanoon, while Arzoon (now a
ruin) is said to have been a walled city as large as Diarbekr !

In the first book of Maccabees, Zabdai is reckoned as an
Arab name: e.g. I Mace. xi. 17, 'Zabdiel the Arabian.' xii. 31,
' The Arabians who are called Zabedaeans.'

P. 12, J'he Thunderstone amongst the Celts.

That the Celts had the same belief with regard to the potency
of the thunderstone, and that they called such stones after the
thunder, as we have noticed in other parts of the world, begin-
ning with Denmark, may be seen from the occurrence of flint
axes in the dolmens in Brittany. Thus le Rouzic describes
such axes as follows': — "Axes or celts generally in hard stone,
generally in rare stone. Some of these are pierced... to allow of
their being suspended. Several, from 10 — 42 centimetres long,
are wonderfully perfect. They do not appear to have been used,
and can only have been votive axes : even at the present day
our peasants consider them valuable talismans and call them
Men-Gurun, or Thunder-bolts [' Men ' means stone in Breton]."

P. 14. Is the trident forked-lightning or a fish-spear?

There has been some controversy as to the correct interpreta-
tion of the trident in Greek art, e.g. the trident of Poseidon, or
the trident set up at the stern of ships. On one side it has been
regarded as the archaic fish-spear, on the other, as the Babylonian

1 Pat. Syr. n. 832.

^ Megalithic monuments of Carnac and Locmariaquer, by le Bouzic, tr. by
W. M. Taff, p. 26.

ADDITIONAL NOTES 391

sign of forked-lightning. Probably cases can be found coming
under either head. It should, however, be noted that the
occurrence of the trident amongst cert;iin Himalayan tribes,
suggests a non-marine deity (see Atkinson : Himalayan Districts,
Vol. II. Allahabad, pp. 826 sqq.): in these cases it appears to
be the symbol of a fire-god.

The lightning symbol in Babylonian and Assyrian art can be
traced not only in the form of the trident, but in the simi)ler
form of the fork with two teeth : as such it is the symbol of
Adad the Thunder-god. A reference to King, Rock- Inscriptions
of the JUdi Dagh (in S.B.A. xxxv. 2, p. 75), will show the con-
ventional form of the symbol by which Adad is i^epresented.

P. 15. Picus who is also Zeus.

For the cult-translation from Picus to Zeus, we have a some-
what confused, but extremely valuable, piece of mythological
genealogy in the Chronicles of John Malalas^ It runs as
follows: "Now the aforesaid Thestios had three daughters, to
wit, Leda and Klytia and Melanippe : Leda her father Thestios
bestowed in marriage on a certain TyndarioSj from which union
with Leda the aforesaid Tyndaros (sic) had a daughter named
Klyteinnestra ; when she was grown up, she became the wife of
Agamemnon, king of Mycene : Leda had immoral relations with
a youth of senatorial rank, named Kyknos, the son of Ederion,
king of Achaia, whose descent was reckoned from Picus Zeus
{rov Karayofxivov Ik tot) ttlkov Ato's), though Tyndarios, the husband
of Leda, was entirely unaware of what had occurred.

" So Leda, in an airy mind, withdrew to a citadel of her own
near the Eurotas river, where she brought forth as the result of
her union with Kyknos, the son of king Ederion, three children,
to wit. Castor and Polydeuces and Helena." Malalas concludes
by quoting Palaiphatos to the effect that it is mere idle talk of
the poets to represent Zeus as having become a swan (Kyknos)
and deflowered Leda. The real story is what Malalas has
recorded.

The interest of the foregoing genealogy lies in the way in
which Zeus is taken out of the twin-myth, and Kyknos left in :
the key of the perplexity is left in the lock, for Kyknos, who is
the double of Zeus, is now made to be the son of Ederion, and to
be descended from Zeus. Thus Zeus is got rid of in two ways,
first by being made the ancestor of Kyknos, second by the

J p. 82 (ed. Niebuhr).

89^ ADDITIONAL NOTES

intrusion of a royal pedigree and a special royal person between
Zeus and Kyknos.

The next thing we observe is that it is not really Zeus who is
the ancestor, but Picus Zeus, i.e. Pious who is also Zeus. So
here we have a definite tradition that the Spartan twins also,
and not merely Romulus and Remus, are of woodpecker ancestry.
This is interesting and important ; the woodpecker cult is seen
again to underlie the twin cult.

The name Ederion is a corruption of Aitherion, and suggests
a relation with the sky.

P. 16, Why is the Oak the Thunder-tree?

Professor Fraser Story of the Forestry Department in the
University College of N. Wales kindly informs me through Sir
Oliver Lodge, as follows : — " That lightning strikes oak more
frequently than any other species, is, I think, fairly well proved.
Hess of Giessen, for example, had records kept over many years
in a mixed forest where beech predominated. He found that the
following were struck,

Oaks, 310,

Scots pine, 108.

Beech, 33.

Others, smaller numbers.
" Hellmann declares that the difference is even greater.

Oaks, 54,

Conifers, 15.
• Beech, 1.

*' My own observation quite confirms this. In North Germany
one certainly sees many pines struck by lightning, but then it is
the prevailing tree. In England, Oak, I should say, easily has
the distinction."

P. 18. The Thunder in Bird-form.

Probably we should have expanded this brief summary of the
chief animal representatives of Fire and of Thunder by some
reference to the case of the Wren, which is a companion of the
Robin Redbreast, and has a cult of its own, being hunted,
captured, and sacrificed at the winter-solstice. A good account of
the killing of the Wren in Brittany and elsewhere will be found
in Swainson's Folk-lore of British Birds, from which I transcribe
a few sentences :

P. 42. "This custom (of killing the wren) is undoubtedly
sacrificial in its origin, the wren, as lightning bird, being sacred to

ADDITIONAL NOTES 393

Donar, the lightning god. The time also of its celebration — at
the commencement and end of the first twelve nights of the sun's
return from the winter solstice- points in the same direction.
Moreover, in North Germany, the squirrel is hunted at Easter
<Wolf, Beitrage, i. 78), and Simrock (D.M. 553) tells us that in
some parts of the same country a dead fox is carried about by
the village boys at Midsummer. Both these animals, Jrom their
red colour, were under the protection of the same deity."

Both the wren and the robia were Fire-birds as well as
Lightning-birds. The particular wren that provoked the identi-
fication may have been the crested wren, to whom Tennyson
alludes in the lines :

"Look, look, how he flits,
The fire-crowned king of the wrens, from out the pine."

Tennyson. The Window.

It will be noticed from the foregoing passage (a point which
we have referred to elsewhere) that the squirrel is counted in
with the Thunder and Lightning-animals.

The wren is a fire-bird amongst certain Australian tribes :
see Dawson, Australian Aborigines, p. 52.

P. 22. Thunder as Bird and Man.

In Parkman's Jesuits (p. L56) there is a statement concerning
the belief of the Hurons about the thunder ; based on Brebeuf,
Relation des Hurons (pp. 114 sqq.).

" Thunder is a man in the form of a turkey-cock. The sky is

his palace, and he remains in it when the air is clear The

lightning flashes whenever he opens his eyes and closes his wings.
If the storm is more violent than usual, it is because the young
are with him, and aiding in the noise as well as they can."

That the significant point about the turkey-cock was his
colour may be seen from another incident, also reported by Park-
man, where a " renowned rain-maker (amongst the Hurons)
seeing his reputation tottering under his repeated failure, be-
thought him of accusing the Jesuits, and gave out that the red
colour of the cross which stood before their house scared the bird
of thunder and caused him to fly another way." The Jesuits
promptly had the cross painted white, and thus rid themselves of
the suspicion that they had captured the thunder.

P. 35. The Roman Cult of the Woodpecker.

Plutarch, in his invaluable Quaestiones Romanae discusses the
reasons for the peculiar sanctity of the Woodpecker among the

394 ADDITIONAL NOTES

Romans (see Qu. 21) : I quote the Elizabethan translation of
Philemon Holland instead of the original.

" What is the reason that the Latines doe so much honour
and reverence the Woodpecker, and forbeare altogether to do
that bird any harme 1 Is it for that Picus was reported in old-
time, by the enchantments and sorceries of his wife, to have
changed his owne nature and to be inetamorphized into a Wood-
pecker, under which form he gave oracles, and delivered answers
unto those who propounded to him any demand?

" Or rather, because this seemeth a meere fable and in-
credible tale : there is another storie reported, which carieth
more probabilitie with it, and soundeth neerer unto trueth.
That when Romulus and Remus were cast forth and exposed to
death, not only a female woolfe gave them her teats to sucke,
but also a certaine Woodpecker flew unto them, and brought
them food in her bill, and so fedde tliem ; and therefore haply it
is, that ordinarily in these dales wee may see, as Nigidius hath
well observed, what places soever at the foot of an hill covered
and shadowed with oakes or other trees a Woodpecker haunteth,
thither continually you shall have a woolfe to repaire. Or perad-
venture, seeing their maner is to consecrate unto every god one
kinde of birde or other, they reputed this Woodpecker sacred
unto Mars, because it is a couragious and hardy bird, having a
bill so strong, that he is able to overthrow an oke therewith
after he hath jobbed and pecked into it as farre as to the very
marrow and heart thereof."

P. 36. 2%e Woodj)ecker named Hadad or Ileddad

in N. Africa.

According to Wahrmund, the West African name for the
Woodpecker is Hadad or Heddad, ^IjJk. Professor Rene Basset,
however, says that it should be spelt with a hard h, ilji*., in
which case the Woodpecker is called the Smith. Sometimes he
is called, no doubt from his persistent hammering, the father of
the smith : and Professor R^ne Basset says that it is the black
Woodpecker that is so described. He says : "En Kabyle et en
Arabe, on donne le nom de ilj^*- jJb ^1 a la charbonniere ou
grosse Misanga (i). Je ne connais pas de forme itjuk, qu'indique
Wahrmund." It seems to me extremely likely that the smith
was actually named after the Woodpecker from their common
hammering : the connection with the thunder-god Hadad is
extremely probable. Walirmund's spelling may be taken from
the Bictionnaire Frangais- Arabe of Bocthos, 2nd edn., Paris 1882,

ADDITIONAL NOTES 395

where on p. 601 we find >ljJk pic (oiseau) : (Barbaric). For
a parallel to the equation made above between the Woodpecker
and the Smith, we may take this from the Philippine Islands :
" the Spaniards call the Philippine Woodpecker Herrero or
Blacksmith, on account of the great noise it makes with its
bill in striking the trees, to be heard at 300 paces distance"
(Latham, General Hist, of Birds, iii. 351).

P. 38. 7'A(? Rohin Redbreast as Thunder-bird.

Mannhardt in Roggenwolf, p. 43, points out two curious
German traditions which connect the Robin with the Thunder
and Lightning. According to one, if the Robin builds its nest
in a roof, the lightning will strike the house ; according to the
other, where Robins nest, the house is secure against lightning.
Mannhardt compares the contradictory statements that when the
lightning flashes, a thunderbolt falls in the house, and if there is
a thunderstone on the hearth, the house will never be struck.
In the case of the Robin, it is assumed that there is an affinity
between the bird and the thunder, in consequence of this the
thunder will strike or not strike the house where the thunder-
bird is. Perhaps there may be a similar explanation of thunder-
god and thunder-boys being thunderstruck, as Aesculapius or
Jasion.

P. 48. The Pomegranate {Rimmon) and the Thundergod
(Rimmon, Ramman).

The Pomegranate can be seen in sculpture on the top of the
great Stele of Shamshi- Ramman in the British Museum.

When the Pomegranate is inverted it becomes a bell ; and
when we read in the Pentateuch that the High Priest's robe was
bordered with alternate bells and pomegranates, this is only saying
twice over that he carries the symbols of the Thundergod.

For Pomegranates on Pillars see some important observations
by A. J. Evans in the Journal of the Hellenic Society, 1901,
p. 144.

" We are expressly told of the brazen pillars set up by
Solomon at the porch of the temple that they were provided
with capitals adorned with a network of pomegranates and 'lily'
shape. ...Free-standing columnar impersonations of the deity
often supporting pomegranates are frequent on Carthaginian
stelai^"

1 Copied by me (A. J, E.) in the Museam at Carthage. Cf. Perrot and
Chipiez, t. iv. Figs. 167, 168, pp. 324, 325.

396 ADDITIONAL NOTES

It is difficult to deny that in these representations the pome-
granate has a cult significance.

P. 91. Red Colour and the Thunder in Australia.

An interesting confirmation of the connection between these
will be found in Mrs Aeneas Gunn's delightful book, the Little
Black Princess, p. 6. "If you (a girl) had on a red dress when
there was a thunderstorm, the Debbil-debbil who made the
thunder would 'come on' and kill you 'dead-fellow...,'

" This debbil-debbil is a fanny sort of person, for although he
gets furious if he sees a lubra (i.e. black girl) dressed in red, it
pleases him wonderfully to see an old blackfellow with as much
red as he can find. Do you know if this Thunder Debbil-debbil
is roaring dreadfully and happens to catch sight of an old man
with plenty of red handkerchiefs and scarves of red feathers tied
round him, it puts him into such a good temper, that he can't
help smiling, and then nobody gets hurt. But sometimes even
a black fellow with yards of red stuff round him can do nothing
to quiet this raging Debbil-debbil ; then everybody knows that
the lubras have been wearing red dresses. Such wicked selfish
people deserve to be punished, and it is quite a comfort to think
that very soon Mr Thunder Debbil-debbil will get hold of them
and kill them dead-fellow. Of course if anyone gets killed by
mistake, it will be their own fault, for they (should) have given
all their red things to their husbands."

It is interesting to note the hostility between the thunder
and the woman who wrongly tries to talisman herself by wearing
red. A parallel custom is the exclusion of women from the
ceremonies where the ' bull-roarer ' is used.

P. 91. Red for Thunder, White for Lightninc/. Spencer and

Gillen, Across Australia, 1912, ii. 277 — 8. Ceremonies of

the Arunta Tribe.

The Waninga, a banner-like structure consists of " central bar

with one or two smaller ones at right angles to it and strands of

strings so arranged as to form a flat expanded surface. Strands

of human hair strings were strung lightly and as close together

as possible For the space of about an inch and a half up each

side, indicated by a white band, the human hair string was
replaced by opossum fur string whitened with pipe-clay. On the
inner edge of this a band of the human hair string was red-
ochred. The white transverse bands seen in the illustration as
well as the bands on the bodies of the two performers, were

ADDITIONAL NOTES 397

made of white down, and each end of the cross-bars, and the top
of the spear, were ornamented with a tuft of the red-barred tail-
feathers of the black cockatoo, a bird often associated with rain
ceremonies, for the simple reason that, in Central Australia, a
flock of black cockatoos always indicates the presence of a water-
pool'."

" Each of the various parts of the Waninga has a special
significance, but it must always be remembered when dealing
with sacred objects such as this, or the Nurtinga, that the same
decoration has different meanings in different totems.

On this particular Waninga, the red string represented thunder^
the white longitudinal hands lightning^ and the black siring
rain falling. The white down represented clouds, and the red
of the feathers and also a number of wood-parings smeared with
blood and worn on the heads of the performers, represented the
masses of dirty brown froth which float on the top and gather on
the sides of a stream in flood.",

P. 91. The Australian Bull-roarer painted red and white.

Here is another case which points in the same direction.
All students of anthropology know the importance in early
culture of the rhombus, or bull-roarer, a piece of wood with
pointed ends, which can be whirled round rapidly in the air by
an attached string, so as to produce a peculiar and mournful
sound. This toy of to-day was a part of the religion of primitive
man, if we may judge of the prevalence of it among modern
Australians, the Ancient Greeks and Anatolians, the modem
Scotch-boy (who calls it a ' thunner-spell ') and cei tain tribes of
American Indians. Its close connection with the thunder comes
out almost everywhere. Now the Department of External
Affairs at Melbourne, Australia, has recently published a bulletin
containing information with regard to the customs of certain
tribes in the Northern territory. In this bulletin there is a
detailed description of the annual initiation of the boys of the
Larrakia tribe to the privileges and duties of manhood. In the
course of the proceedings, "the men, four or five in number,
who are to swing the bull-roarers, go away into the bush and
paint themselves where they cannot be seen by the boys. The
bidl-roarers are ornamented with alternate lines of red and while.

^ Quite unnecessary suggestion : the tail-feathers are enough to make a
rain-bird without any adjacent pool.

398 ADDITIONAL NOTES

They are called Bidu-bidu, and may on no account be seen by
Women, or by the uninitiated."

Here we have again the alternate striping of the thunder-toy,
and are able to suggest a similar explanation to that which we
have given above'.

P. 93. Twins in the Congo Region.

My friend, John H. Harris, who has worked so nobly for the
redemption of the Congo natives, has discussed the twin-problem
briefly in his new book^. As Mr Harris is a first hand authority,
I quote his statements on the Twin question, leaving the reader
to complete and correct them by the greater variety of informa-
tion which we have collected. There is a fine photograph in the
book of a pair of ' madukas,' on opposite sides of a forest road.

P. 69. " It is a mistake to assume, as some writers do, that the
taboo on twins is a prevailing custom among West African tribes.
The distribution of the taboo is extremely erratic. Twins are
unwelcome in the Northern territories of the Gold Coast, yet the
reverse is the case amongst the Egbas of Nigeria. In the Congo
territories, twins cause the greatest joy to a tribe and the mother
is lauded wherever she goes, whilst amongst the tribes of the oil
rivers of Nigeria, the birth of twins is regarded as the most
fearful calamity which can fall upon the community."

" In the Upper Congo regions, the traveller may frequently
see two earthenware pots hoisted on forked stakes which have
been driven in the ground, one on either side of the path, and
these are in honour of twins born in the ne>arest compound.
Every person passing by those pots will religiously pluck two
leaves, and throw one at the foot of each forked pole as a votive
offering to 'Bokecu' and 'Mboyo,' as all good twins are named "

The formation of twin-towns in Nigeria is alluded to in the
following words :

P. 70. " Not only are the children killed, but the mother is
immediately driven from home. ...In some districts, however,...
the mothers of twins are allowed to form isolated villages and to
engage in trade. Some tribes, again, whilst driving them from
the homes of their husbands, permit them to engage in agricultural
pursuits upon the husband's lands."

1 The document quoted is analysed iu the Manchester Guardian for Sept.
10th, 1912. Tlirough the courtesy of the President of the Department of
External Affairs, I have been supplied with copies of these valuable and in-
teresting reports.

- Dawn in Darkest Africa. London: Smith, Elder and Co., 1912.

ADDITIONAL NOTES 399

P. 93. The Sanctity of the Placenta.

The following passage from Gurdon, The Khasis, p. 126, will
show the importance which savage tribes attach to the preserva-
tion of the placenta.

"It is interesting to note that in the Barbar Archipelago
between New Guinea and Celebes, the placenta is mixed with
ashes, and put in a basket, which seven women, each of them armed
with a sword, hang up on a tree of a peculiar kind... .The women
carry the swords for the purpose of frightening the evil spirits,
otherwise the latter might get hold of the placenta and make the
child sick. Mr C. H. Pleyte, lecturer on Indonesian Ethnology
in the Gymnasium William III, at Batavia, who has most
courteously furnished me with some interesting information on
this subject, states that it is especially in the Southern Moluccas
that the placenta is mixed with ashes and hung on a tree.
Widespread is the custom of placing the after-birth on a small
baraboo-raft on a river, 'in order that it may be caught by
crocodiles, incarnations of the ancestors, who will guard it till
the person to whom it has belonged dies : then the soul of the
placenta is once more united with that of the dead man and
together they go to the realms of the dead. During lifetime the
connection between men and their placentas is never withdrawn.' "

P. 97. Twins in Angola.

We add here an interesting statement with reference to Twins
in Bihe (Angola) from that charming missionary book by Mr
Crawford, entitled Thinking Black.

P. 72. " Enters a young slip of a girl who has been beaten
for no fault of hers, yet never a tear does she shed : no tears,
mark you, and no crime did she commit. On plying them with
questions, I find that far from her innocence being conjectured
they bluntly admit she did nothing worthy of stripes. Yet she
got them all, forty plus more, and the curiously candid confession
is that because she was innocent therefore was she beaten with
many stripes. It now comes out that the African can wriggle out of
even this injustice, the explanation being that the girl is a twin,
and as her sister did the deed they must be beaten in pairs ; not
either nor neither but both or none. Twins they were born, and
twins they live and die. So mad are the Africans on this twiu-
subject that even when Miss First gets married, the bridegroom
is forced to marry her twin-sister, Miss Second, on the same day.
(Although these sisters are slim little things, yet literally their

400 ADDITIONAL NOTES

names are Miss Elephant and Miss Hippo, all twins being forced
to take these two traditional titles.) There was a case here
where twin-brothers were forced to marry the same lady, so
inexorably operates this dogging law. Right up from birth,
each has ever haunted the other, their food being scrupulously
divided into two, the twin bairns with twin portions.

" In proffering them a gift you must sternly make it a two-
handed one, simultaneously holding out both arms to both
recipients. When a twin sickens mortally no doctor may be
called, nor any medicine administered, all moaning being de-
precated. God, they say, did this deed of creating 'terrible
twins,' and God must kill or cure them. The only way to wish
them well is by cursing them, and these cursings the complacent
twins receive as choice compliments. The hapless father and
mother get likewise all the town abuse, each vituperation being
a sort of upside-down blessing."

P. 109. Twins among the Akikuyu.

The statement about the Akikuyu can be supported and
extended by a reference to Hildebrandt, Ethnographische Notizen
ilber Wakamba und ihre Nachharn: Z. fiir Ethn. x. 1875, where
we find that " Children who are born in an unusual position, the
second-born of twins, and children whose upper teeth appear
before the lower, are... exposed by the Akikuyu."

Here nothing is said about repeated twin-birth : apparently
the Routledges have misunderstood a statement about the
second-born of twins, the extra child who makes the troubla
This explains also the sentence in which the Routledges speak
of the bad luck attaching possibly only to the last one of a pair
of twins.

P. ] 28. Twins on Lake Chad.

It appears that twins are considered lucky among the
Buduna. In Olive Macleod's book, The Buduna on Lake Chad,
it is stated that " a man gives his wife a cow at the birth of each
child, and at the birth of twins prayers are offered, and there is
great rejoicing."

The prayers suggest the averting of evil that may still be
associated with the thought of twins.

P. 129. Malagasy Superstitions re launder and Tivins.

While these pages are passing through the press, I have
received a number of valuable notes from my friend Dr Standing,

ADDITIONAL NOTES 401

•who has discovered the Thunder-bird in the form of a cock, and
has also come across a trace of the twin town. As these are very
important additions to our knowledge, I transcribe some of his
observations, with occasional reference to corresponding pages of
the present work.

In the central province of Madagascar it is, believed that
when the lightning strikes it takes the form of a cock. (See
pp. 27, 29.)

The primitive native houses of the better class were usually
adorned with two long poles or " horns " over each gable. It was
frequently the practice to place a small image of a bird near the
end of each of these horns. (See p. 39.)

Twins are universally considered unlucky in Madagascar. It
was formerly the practice to put one or both of them to death.
The reason given by the Sakalava for killing girl twins is the
fear lest, if allowed to live, they should again give birth to twins,
and so perpetuate the ill-luck.

A boy and girl twin are considered specially unlucky, such
infants being regarded as immoral. (See p. 173.)

The name Twin-town (Ambohikambana) certainly exists in
Imerina, though I am unable, without further enquiry, to explain
the origin of the name. (See pp. 56, 57, 317, 325.)

Eggs with double yolks are considered unlucky. I have
found such offered in sacrifice at a sacred shrine. A similar
superstition exists with regard to twin-fruits. A native woman
admonished my wife not to eat a twin-fruit "lest she should
bear twins." (See p. 129.)

P. 139. Hie Peruvian Sons of Thunder.

Brinton : Myths of the New World. New Y ork. 1868. p. 1 5 2 .

"Throughout the realm of the Incas the Peruvians vener-
ated a creator of all things, maker of heaven and earth, and
ruler of the firmament, the god of Ataguju. The legend was that
from him proceeded the first of mortals, the man Guamansuri,
who descended to the earth and there seduced the sister of certain
Guachemines, rayless ones, or Darklings, who then possessed it.
For this crime they destroyed him, but their sister proved preg-
nant, and died in her labour, giving birth to two eggs. From
these emerged the twin brothers, Apocatequil and Piguerao.
The former was the more powerful. By toucldng the corpse of
his mother he brought her to life, he drove off and slew the
Guachemines, and directed by Ataguju, released the race of

H. B. 26

402 ADDITIONAL NOTES

Indians from the soil by turning it up with a spade of gold.
For this reason they adored him as their maker. He it was,
they thought, who produced the thunder and lightning by hurling
stones with his sling ; and the thunderbolts that fell, said they,
are his children. Few villagers were content to be without one
or more of these. They were in appearance small, round, smooth
stones, but had the admirable properties of securing fertility to
the fields, protecting from lightning, and by a transition easy to
understand, were also adored as gods of the Fire, as well material
as of the passions.

" Apocatequil's statue was erected on the mountains with
that of his mother on the one hand, and his brother on the
other.

" In memory of these two brothers, twins in Peru were
esteemed always sacred to the lightning, and when a woman or
even a llama brought them forth a fast was held, and sacrifice
offered to the two pristine brothers, with a chant commencing,

A cliuchu cachiqui,
i.e. 0 thou who causest twins."

Brinton refers for the myth of Apocatequil to LeAtre sur les
superstitions du Ferou, pp. 25 sqq., and Montensinos, Ancien
Ferou, chaps, ii, xx.

P. 175. Tuoin-Murder in Folynesia.

Ellis states definitely that twin-murder, at least the destruc-
tion of one of the pair, was formerly common in Polynesia.

Foli/nesian Researches, vol. i. p. 251 (1832).

"The first missionaries have published it as their opinion that
not less than two- thirds of the children were murdered by their
parents. Subsequent intercourse with the people authorises the
adoption of this opinion as correct. The first three infants, they
observed, were frequently killed ; and in the event of twins being
horn, both were rarely permitted to live."

P. 183. TJie ill-luck of the twinning cow.

This peculiar feature, which we discovered in the ancient
Indian ritual, and of which traces remain in "Wales and in
S. Africa to-day, can also be paralleled in France. Sebillot
reports in his Folk lore de France (iii. 83) : " Dans le bocage
vendeen une vache qui a plusieurs veaux d'une portee, doit etre
vendue ou abattue, pour detourner le malheur de la maison."

He referred to J. Baffie in Le Chasseur Frangais for June 1st,

ADDITIONAL NOTES 403

1904; and Jehan de la Chesnoye in Rev. des trad, populaires,
t. XVIII. p. 463 ; which I have not been able to verify.

P. 188. The Ndsatiya as Beak- men.

The following reference to Monier-Wil Hams' Sa7iskrit- English
Dictionary (Oxford, 1899) will throw some light on the meaning
of Nasatiya.

" Nasakya, any nasal sound :

dual, the two Asvins ( = Nasatyau) L :

Nasa-chinni, feminine, a species of bird with a divided beak,
L," where the reference to L (lexicographers) denotes a word or
meaning, which, though given in native lexicons, has not yet
been met with in any published text.

P. 192. T'/te Ndsatiya and the Hittites.

For Winckler's discovery of the treaty (written in Babylonian)
between the Hittites and Rameses the second, a summary state-
ment may be found by Jeremias in Roscher, s.v. Ramman, The
gods to whom reference is made in the treaty are described as
follows :

ilani (!) mi-it-ra-si-il ilani u-ru-w-na-as-si-el
ilu (!) in-dar ilani na-sa-a (t-ti-ia-a) n-na,

upon which Jeremias notes :

"So! Mithra, Varuna, Indra (with determinative ilu as supreme god),
and the Nasatiyai, i.e. the indogermanic supreme deities along with the
Nasatiyai."

P. 193. Kosmas and Damian on the Euphrates.

The proof that Kosmas and Damian took charge of those who
ventured into the rapids on the upper Euphrates, maybe confirmed
by the observation that they exercised a similar function lower
down the stream at Zeugma, where the road to the East was
carried across the river on a bridge of boats : from this form of
transit the name Zeugma is derived. There is a difference,
however, between the risks run by the traveller who comes down
the rapids from Egin on a Kellik, and the traveller who merely
crosses the stream in a ferry-boat (as to-day) or on a bridge of
boats (as formerly). The risk in the latter case is less, but not
to be neglected, especially when the great stream is in flood. So
the Twins were appropriately invoked at Zeugma. It is interesting
to notice that when Justinian took the Twins under his protection

26—2

404 ADDITIONAL NOTES

at Byzantium, he also extended his care eastward, and rebuilt
the sanctuary at Zeuguia, which had fallen into decay. If we
are right that this sanctuary at Zeugma is an ancient shrine of
the Twins, at which travellers prayed when they crossed the
stream, then we have one more centre of twin-cult in Asia Minor
to add to those which we had already detected.

P. 201. St Michael and the Tivins on the Bosporus.

As the traditions gathered up by John Malalas are of great
importance in proving that St Michael displaces the Twins, and
particularly Pollux, I have written a special article on the subject
of Twins in Byzantium, which will appear elsewhere.

P. 214. 2%e Woodpecker as Boathuilder.

That the Woodpecker is a boatbuilder comes out in a curious
Singhalese story, according to which a Korawaka bird once
brought sacks of betel nuts, gave them to a flock of geese to
carry, and to put on board a boat which he had borrowed
from the Woodpecker. The boat collapsed, and since then the
Woodpecker has been searching for wood to make a new boat, while
the Korawaka bird has been wailing over the loss of his betel
nuts. See Indian Antiquary^ vol. xxxiii. p. 230.

P, 219. Beth Saida as a place-name.

We have indicated that the name can be best explained as
the shrine of a god of fishing or hunting. It does not belong
exclusively to the lake-shore. We find it not only in the trans-
jordanic region, but even as far away as Adiabene the name can
be traced, without any reason for supposing that it has been
transplanted from the Gospels. Thus in the life of Sabriso of
Beth-Koka, published by Mingana, we find (p. 262) that a saint
named Maran-Ammeh cured a woman, troubled with a demon,
from Beth §aida. No doubt other cases will be found. They
can hardly all be reduced to the fishing category.

P. 220. Sanchoniathon or Fhilo of Byblus.

I have taken the text of Sanchoniathon, as transmitted by
Philo of Byblus to Eusebius, without discussing the questions
whether Sanchoniathon is mythical, or whether the legends are
to be discredited. Sanchoniathon will probably survive the
attacks made upon his existence and his integrity. For our
purpose, the legends are almost as valuable, if they are from the

ADDITIONAL NOTES 405

notebook of Philo of Byblus, as if tliey came from an earlier
Phoenician author. We simply transcribe them and interpret
them, leaving the question of their literary origin or form to be
discussed, and, if possible, settled by other people.

P. 224. The Thehan Twins and the Argonauts.

If Zetes the Boread, and his brother Calais, are not the same
as Zethus and his twin-brother, it seems as if the framers of the
Argonaut story had left out of their fabric a leading pair of
twins. A reference, however, to Apollonius Rhodius will show
Jason clothed in a robe upon which the Theban Twins are
depicted, engaged in the building of the city\ They were not
altogether forgotten ; perhaps Apollonius Rhodius had been
struck by their absence and adopted this method of including
them.

P. 224. The twin-builders of Athens.

Miss Harrison has pointed ouf^ that Athens, like Thebes, had
a tradition of giant-builders. Pausanias described the fortifica-
tion of the acropolis by the Pelasgians, under the direction of
Agrolas and Hyperbios, who were said to have come from Sicily^
And it appears to be the same pair that are spoken of by Pliny,
as having been the first to make brick-kilns and houses at
Athens ; Pliny calls them Euryalos and Hyperbios ; and he adds
the statement that they were brothers, which does not appear
in Pausanias. The twins as brick-makers and city-builders
have been sufficiently illustrated ; it is interesting to compare
what Sanchoniathon says on the point : first of all he tells us
that Chrysor, who is Hephaestus, had brothers who invented
the art of building walls with bricks. Then he talks of two
youths, named Technites and Geinos Autochthon, who found
out how to mix stubble with clay, and to bake the constructed
bricks in the sun ; they also invented the art of tiling. All of

! Apoll. Rhod. I. 73G :
"And there were the sons of Asopus' daughter Antiope set,
Amphion and Zethus : and Thgbe, with towers ungirded as yet,
Stood nigh them ; and lo ! the foundations thereof were they laying but now
In fierce haste. Zethus liad heaved a craggy mountain's brow
On his shoulders: as one hard straining in toil did the image appear.
And Amphion the while to his golden lyre sang loud and clear,
On-pacing: and twice so great was the rock that followed anear."

(A. S. Way's tran.)

2 Primitive Athens, pp. 24, 25, 3 Pausanias, i. 28. 3.

406 ADDITIONAL NOTES

the cases referred to appear to be cases of twin-cult ; and if this
be correct, Athens had a pair of twin-builders very nearly on
the Theban model.

P. 229. Jason and Triptolemos as Ttoins.

We have shown in chap, xxii that the Twinship of Jason and
Triptolemos comes out incidentally in the fact that their names
are alternative designations for the names Castor and Pollux, by
which two leading Zodiacal stars are known. We have several
times pointed out that the Zodiacal Twin-cult is the last stage of
a long evolution, and that the two stars referred to have inherited
their dignity from the Morning and Evening Stars, considered
as Twins. Probably this is just as true of Jason-Triptolemos as
of Castor and Pollux, in which case Jason will be the Morning
Star, and Triptolemos his double.

That we are not obliged simply to think of Triptolemos from
the Attic point of view as the Holy Ploughman may be seen
from another consideration. Philo of Byblus, as we have seen
above^, reports Sanchoniathon as saying that the descendants of
the Dioscuri, having constructed rafts and ships, put out to sea ;
they were wrecked over against Mt. Cassius, and there they built
a temple, which, as we have pointed out, must be a Dioscureion.
Now we learn from Strabo^, that the Antiochenes were in the
habit of going up to this very mountain to hold a festival in
honour of Triptolemos. We can hardly separate this from the
Dioscuric centre of worship of which Philo Byblius speaks : in
other words, Triptolemos is a Dioscure, and his companion can
hardly be any other than Jason. The result is interesting : we
have almost taken Jason into Phoenicia ; at least we have found
a Jasoneum in the Dioscureion on Mt. Cassius.

The occurrence of a Jason cult in the neighbourhood of
Antioch is surprising from one point of view : for in Antioch
itself the Twins were revered as Zethos and Amphion, as we see
from the erection of pillars in their honour by Tiberius, and from
the existence of a priest named Amphion, whose name was, no
doubt, theophoric. We can, however, see in another way that
the Jason cult must have been at home in Antioch, from the fact
that Domitian, when founding a temple of Aesculapius, and
building public baths for the city, dedicated the baths to Medea,
and set up her statue. Where Medea is proved to have been
honoured, we need not be astonished to find Jason also revered.

1 p. 220. 2 p. 175.

ADDITIONAL NOTES 407

We have now found the twins three times over at Antioch,
viz. : as Amphion and Zethos, on Mt. Cassius as Jason and
Triptolemos, and implicitly in Antioch itself through the Medea
cult. It is reasonably certain that Castor and Pollux must also
be added, either in Antioch or in Seleucia.

P. 235. The Hebrew Plough-Myth.

It may, perhaps, be suggested that the Hebrews, entering
Canaan from nomadic life, had no plough-myth. Even if this
were so, they would incorporate the plough-myths of the settlers
who preceded them, who were certainly not exterminated, just as
they appropriated other forms of Canaanite folk-lore.

P. 237. The Holy Ploughs of the Scythians.

It would, perhaps, be more correct to say that the golden
ploughs, etc. were laid up in the king's palace, which has sanctuary
rights in days before the formal priestly sanctuary has been
evolved : at all events, the language of Herodotus suggests
something of the kind, tov h\ -^pvaov tovtov tov Ipov 4>^Xa(raov(TL oi

P. 251. The Edessau Pillars.

As any one can see from consulting the photograph of these
pillars in Ctdt of the Heavenly Twins, these pillars are too lofty
to be incorporated with a temple, in the sense that they are part
of its framework. It may be interesting to register a few cases
of these double (and triple?) pillars in ancient worship.

We have alluded to Jachin and Boaz, the pillars in the
Temple at Jerusalem : these were surmounted with capitals
adorned with pomegranates, etc. The meaning of this is clear
from the identification which we have made of the pomegranate
(Rimmon) with the Thunder-tree. Of such columns supporting
single pomegranates, there are examples in the museum at
Carthage ^

These pillars appear again in the ideal temple of Ezekiel
("pillars by the posts, one on this side and another on that side,"
Ezek. xl. 49).

A. J. Evans notes a similar feature in the worship of the
Arcadian Zeus: "the great Arcadian Zeus, whose only shrine
was the oak-woods of Mt. Lykaeos, otherwise found his material

1 Perrot and Chipiez, t. iv. Figs. 167, 168, pp. 324, 325, and A. J. Evans
in Journal of Hellenic Society for 1901, p. 144.

408 ADDITIONAL NOTES

shape in the twin-columns that rose... in front of the mound that
stood for his altar\" More exactly, the pillars were the material
shape of the Sons of Zeus.

Then we have the pillars of the temple of Paphos, as shown
on the coins ; and a number of similar numismatic traces.

P. 251. The Tudn-Pillars at Antioch.

For the erection of these Twin-pillars by Tiberius we have an
important statement from John Malalas (x. p. 160) as follows :

^KTicre di Kal upbv ry Aiovvaij) Trpbs t(^ 6pei 6 aiirbs Ti^^pios ^affCKivs, ar-qcas
Sijo ar-ffKai fieydXa^ rdv i^ ' Avribirrji yewrjOii'Twv AioffKOvpuv i^u tou vaoO, eli
Tifx^v aiiTwv, 'Afi<piov6s re Kal ZifiOov.

The description shows that the great Twin-pillars were in honour
of the Theban Twins, that they were set up in front of a riewly
erected Temple of Dionysos, and that they were not, architec-
turally speaking, a part of that Temple.

P. 252. 27ie Double Translations, in the Acts of Thomas.

It is quite easy to show that the phenomenon of a double
rendering, which meets us on the first page of the Greek Acts of
Thomas, is characteristic of the whole translation. The instances
are almost as frequent as the pages, and it is surprising that no
one has noticed them. It would not be proper to take space in
this book for making an exhaustive proof of the statement ; we
must defer such an extended demonstration to the Introduction
that we are hoping to write to the Syriac Acts. The proof will
be cumulative and convincing.

P. 2o5. Judas Thomas in Priscillian.

There can be no doubt that Priscillian identified the Jude of
the Catholic Epistles with Thomas of the Fourth Gospel, and
made him the twin-brother of the Loi'd. The whole passage is
as follows. Priscillian (ed. Schepss, p. 44, 1. 13) :

" Ait Juda apostolus damans ille didymus domini, ille qui
deum Christum post passionis insignia cum putatur temptasse
plus credidit, ille qui uinculorum pressa uestigia et diuinae crucis
laudes et uidit et tetigit ; prophetauit de his, inquid, septimus ab
Adam Enoc, etc."

Priscillian had no difficulty in combining the two ideas, that
Christ was divine, and that he had a human twin-brother !

' This is from Pausanias, viii. 38, by way of Botticher, Der Baumkultus
der Helleiien.

ADDITIONAL NOTES 409

P. 255. On the likeness of Thomas and Jesus.

Of the two classes of twins, to which we have made reference
from the physiological point of view, one is marked by extra-
ordinary resemblance between the twins ; and it is this class of
twin that furnishes material for the ecclesiastical novelist who
wrote the Acts of Thomas. For an instructive parallel where the
names as well as the forms show the parallelism, we may take
the case of the twin-brethren of Clement in the Clementine
Homilies, where Clement says (xii. 8) :

" Caesar himself gave a wife of his own family to my father,
who was his foster-brother; and of her three sons of us were
born, two before me, who were twins and veri/ like each other, as

my father told me Of my brothers, one was called Faustinus,

and the other Faustinianus."

We may take as a parallel to these almost coincident names,
the hagiologic Crispin and Crispian.

P. 258. Aziz and Monim.

Cumont, in Les Reliyions Orientales, p. 58, suggests that
Aziz and Monim are commonly united in the inscriptions, and
that they are fundamentally Arab.

" Azizos et Monimos — 'Aziz et Moun'im — sont des appella-
tions purement Arabes, inexplicable hors de I'Arabe... Azizos
signifie le fort, le puissant, et Monimos le bon, le bienfaisant.
Les deux personnages se trouvent souvent unis dans les inscrip-
tions : le deus Bonus Puer Phosphorus ou Azizus Bonus Puer
represente Azizos-Monimos et non Azizos seul." He means, if
I understand him riglitly, that there are two Aziz deities, one of
whom is called Monimos : but is the equation Monimos = Bonus
so certain ?

P. 269. Place-names in terms of the Lightning.

We must examine, carefully the names of places and people
which may betray Dioscurism by reference to tlie Lightning or
the Thunder. Cases like Bne Baraq are obviously Dioscuric; but
there are others where we cannot get beyond a suspicion. For
example, there is a village near Aleppo, named El Buraq: is that
a Lightning town % Mr Le Strange describes it in the following
terms^: "There is a place of prayer where people go to pass the
night ; they will see in sleep one who will say, ' Thy healing will

^ Palestine binder the Moslems, p. 425.

410 ADDITIONAL NOTES

consist in such and such a thing,' or the one who appears will
touch the sick part."

Mr Le Strange does not seem to be aware that he is describ-
ing Incubation as it was pra(3tised in the temples of Aesculapius
and the Dioscuri. It seems likely that the village in question
was, in ancient times, a shrine of either Aesculapius or of his
companions the Sons of Thunder. Amongst personal names
we have already referred to Hamilcar Barcas ; we might have
coupled him with the Baraq of the Book of Judges. In the
former case, it is generally explained as a term describing the
rapidity of his military movements. A somewhat similar case is
that of the Sultan Bajazet, who acquired the title of Yilderim,
or "the Lightning," on account of his military prowess: Creasy,
however, in his history of the Ottoman Turks ^, gives another
explanation : he says that "according to some authorities it was
from Bajazet's deadly rapidity in securing his accession by his
brother' s death that he acquired the surname of Yilderim." This
is much nearer Dioscurism than the former explanation. There
is, however, so far as I know, no evidence that the brother was a
twin.

P. 270. Twins in the Transjordanic Region.

In the country on the other side of Jordan we find a number
of suspiciously dual formations in the names of places, for which
no explanation has as yet been forthcoming. Such names as
Mahanaim, Diblathaim, Kiriathaim are certainly dual formations.
Diblathaim is peculiarly interesting because it occurs in the form
Beth-Diblathaim, which very commonly connotes a sanctuary.
One's first impulse is to correct the form to Dilbathaim, and
explain the name by Babylonian influence, and the use of the
term Dilbat to describe the morning and evening stars. Un-
fortunately for this suggestion, the name Beth-Diblathaim is
found on the Moabite stone, as well as in Jeremiah (xlviii. 22)
and in Numbers (xxxiii. 47).

Kiriathaim is easier to handle : it is exactly twin-town, and
has an existing parallel in the town of Kuryateyn, between
Damascus and Palmyra. But this does not necessarily mean
twin-town in our sense of the word.

P. 274, note, add:

The editors observe that the Two Brothers are presumably
the Dioscuri.

1 p. 51.

ADDITIONAL NOTES 411

P. 280. Inheritance in the Youngest Born.

Among the Hos the youngest born male is heir to the father's
property, on the plea of his being less able to help himself on the
death of his parents than his elder brethren, who have had their
father's assistance in settling themselves in the world during his
lifetime.

(Lieut. Tickell in Jour. As. Soc. Bengal, ix. 794 ; quoted in
Spencer: Descriptive Sociology, p. 11.)

P. 280. The Rule of Inheritance among the Khasis.

This custom has a curious pai*allel, as we have said, amongst
the Khasis of Assam. Here " All land acquired by inheritance
must follow the Khasi law of entail, by which property descends
from the mother to the youngest daughter, and again from the
latter to her youngest daughter. Ancestral landed property must
therefore be always owned by women \ The rule among the
Khasis is that the youngest daughter 'holds' the religion.... Her
house is called ' ka iing seng,' and it is here that the members
of the family assemble to witness her performance of the family
ceremonies. Hers is, therefore, the largest share of the family
property, because it is she whose duty it is to perform the
family ceremonies and propitiate the family ancestors."

P. 284. Twin-apples calm the storm.

The prayers that are chanted to the twin-apples are given by
Sauve in Revue Celtique, vi. 81 £F. :

"La race des charmeurs de vent n'a pas encore completement
disparu. Conjurer les effets de la tourmente la plus implacable
est pour eux un jeu d'enfant s'ils ont eu la precaution de
mettre en reserve deux pommes jumelles etroitement unies et
ayant conserve le lien unique qui les tenait suspendues au meme
rameau. Si rare qu'elle soit, la chose n'est pas introuvable. Des
que le vent commence a souffler en tempete, on retire de bahut
du chene la petite boite qui renferme le talisman et on la depose
sur la table. Au second coup de vent, on ouvre la boite, en
faisant le signe de la croix. Au troisieme coup, on regarde
attentivement les pommes, et, si elles remuent quelque peu, on
se hate d'avoir recours a I'oraison que voici,

Vent effroyable et dechaine,

Par toi tout sera bouleverse.

Ni dans la maison, ni au dehors,

1 Gurdon, The Khasis, p. 82, quoted in Frazer, Adonis, Attis, Osiris,
p. 385 note.

412 ADDITIONAL NOTES

S6ret^ ne sera si tu continues,
Et cependant, malgr^ tes menaces,
Nous avons ici contre toi remede.

Les assistants se passent alors de I'un a I'autre les deux pommes
raerveilleuses, puis reprennent en choeur :

Fruit bon et delicieux,

Vous commandez an temps

Aussi bien en ce pays qu'en tout quartier,

Aux champs vous avez et^ form^.

A la cime d'un arbre vous avez muri,

Et tou jours vous avez pu faire la loi

Au vent, si courrouc6 qu'il fut.

A ce moment, les pommes circulent une seconde fois dans toutes
les mains, apres quoi les voix s'elevent de nouveau :

Au mois d'avril vous avez 6t^ en fleur,

Au mois de mai, vous vous etes nou^ ;

Vous avez traverse juin, juillet

Sans 6prouver d'aucun vent dommage,

Au mois d'aotit vous etes devenue rouge.

En depit du vent maudit,

Et en septembre, quand vous ^tes entre,

Dans le main de I'homme vous vous etes jete.

Ici encore le talisman fait le tour de I'assemblee, et I'oraison se
termine ainsi :

Maintenant done que nous avons le bonheur
De vous posseder au milieu de nous,
Nous demandons en votre nom
A Saint Mathurin de Ponthon,
Que d'une tourmente si impitoyable,
Nous soyons comme vous preserves,
Notre maison, notre grange et nos etables,
Nos foins, le ble dans nos champs.
Si tous (ces biens) nous sont conserves,
Dans votre petite boite vous serez renferm^.
Ainsi soit-il."

P. 290. Judas Maccabaeus and the Dioscuri.

If we have rightly shown that the Twin-children of the
Thunder-god came to the protection of Judas Maccabaeus and
the leadership of the revolting Jews, we have the interesting
question raised, whether, in thus proving tlie persistence of the
Dioscuric ideas among the Hebrew people, we have not found
the clue to the meaning of the term Maccabee. The ancient
interpretation of the word, as mejining Hammer or Hammerer,
Avould be natural enough if Judas himself had been given a namfe
implying the connection with the Hea,venly Twins, as Hammerers

ADDITIONAL NOTES 413

or Thunderers, and as having incorporated some of their potency
in his own person.

P. 298. Unity of Twin-Cult among Aryan peoples.

The statement in the text, that the Aryan twin-cult should
be regarded as a single cult, is premature, and the argument will
require to be re-stated. It may be at once objected that even in
Rome there are four separate twin-cults, Romulus and Remus,
Castor and Pollux, Picumnus and Pilumnus, and perhaps Mu-
tunus and Tutunus (not to speak of the Lares). It is not obvious
that all these forms are reducible to a single origin. Why, then,
it may be asked, should we assume parallelism between the Graeco-
Roman worship of Castor and Pollux, and that of the Naharvali 1

The answer appears to be that Tacitus, who may be assumed
to be entirely free from the influence of our folk-lore speculations
and deductions, has made the identificatiim for us, from the evident
similarities in the two rituals. Whether, then, the Aryan twin-
cults are reducible to a single original form or not, the two cults
that we have been discussing must be recognised as closely
related.

P. 300. Dioscurism in the District of Picenum.

It is interesting to observe that, in the famous diptych of
Rambona, which belongs to the province of Picenum, the cruci-
fixion is actually bordered at the foot with a representation of
Romulus and Remus and the Wolf !

P. 312. The Leleges as Storks.

Thompson (I.e.) says that Byzantios had already arrived at
the equation between Leleges and Pelasgi. Creuzer also (Sym-
bolik, HI. 217) has suggested that the Leleges were storks. In
discussing the statement of the Samian chronicler Menodotus
that the temple of Hera at Samos was built by the Nymphs and
the Leleges, he thinks that the mythical character of the story
would be evident, if we could regard the Leleges as symbolically
under the name of Storks !

P. 312. Amphissa a Tioin-Town.

The recognition of Amphissa as a Twin-town can be confirmed
in the following manner. The eponymous hero or founder of Am-
phissa is Amphissus, and if Amphissa is Twin-town, Amphissus
should be a twin. Now according to the legends, Amphissus is
the son of Dryope, whose father Dryops is the eponym of the
Greek tribe the Dryopes, just as Amphissus is of the town

414 ADDITIONAL NOTES

Amphissa. How, then, does Dryope become the mother of
Amphissus ? She is the daughter of Dryops, and Dryops is the
Woodpecker. Of her Apollo became enamoured, and subsequent
to her union with the god, she married Andraemon. We are
expressly told that the result of her connection with Apollo was
Amphissus. It is clear, then, that Amphissus was not only
a twin, but a Heavenly Twin : and his mother was a woodpecker-
maiden^.

Almost every characteristic of the Twin-cult seems to be repre-
sented in the story of Dryope and Amphissus, Sky-parentage,
Holy tree, and Sacred bird. We need have no further hesitation
that Amphissus was a twin, and that Amphissa was a twin-town.

P. 318. The Kahiri in Miletus.

We have suggested that the worship of Apollo at Branchidae
was superposed on an earlier twin-cult. It is interesting to
observe that in Miletus the ancient rites of the Kabiri were kept
up till Roman times. There is an inscription of the first century
A.D.^ in which a priest of the Kabiri prays the proconsul that the
rites of these ancient deities may be kept up as aforetime :

"KaiKLva JlaZToy avd6waTos
MiKrjffluv dpxovai xitpeu'.
'Evirvxe n.oi Ti/jLuv Mevi-
ffTopos TToXelrrjs vfi^repov,
iepeiis 6eQp a-e^aarQv Ka^ipuv
airovfiepos to, irpoyoviKk 81-
Kaia a Kai tois irpb avrov ffwu-
pevaiv rjv ef idovs /ere.

P. 320. Apollo and Artemis.

It may perhaps occasion some difficulty that we speak of
Apollo and Artemis as being in the series of the Sons of Thunder,
when one of them is feminine ; and still more so when we suggest
that at Delos they displaced a pair of Great Sisters, and not the
Great Twin Brethren to whom we are most accustomed. How
could a pair of such Sisters find a place in a Thunder-cult ? And
how could a Brother and Sister Thunder come into being 1 In
this connection we may remind ourselves that there was a
feminine Goddess of Thunder, as well as a Zers Kcpavvios. Some-

1 Not an oak-maiden, as A. B. Cook {Folk-Lore for 1904, p. 418) affirms,
but an oak-bird.

2 See Wiegand, Sechster vorlaufiger Bericht ilber Ausgrabungen in Milet
und Didyma, p. 26.

ADDITIONAL NOTES 415

times the male and female Thunder are invoked together, as in
an inscription in La Bas-Waddington (n. 2739),

KexoXcii/J-^vov tOxoi toD KepawioV
av Tt[s] j3dX|; Kbwpia.
KexoKuiJ.^vr]s rijxoi rrjf Kepawlas.

(See Usener, Gotternamen, p. 36.)

P. 321. Jason and Cory thus.

The reference given to Servius, identifying Jasius as the son
of Corythiis, while his twin-brother Dardanus is sprung from
Jove, deserves a further investigation. For Corythus is the
crested wren, and is a tire-bird, and probably a thunder-bird.
We have explained that Jasius and Jasion are only modifications
of Jason ; so that Jasius is either Jason or his twin-brother. If,
then, Corythus is the Crested Wren, we have struck a fresh line
of tradition, in which the Thunder is no longer identified with
the Woodpecker, but with a much smaller bird. That Corythus,
like Picus or Keleos, was known as King, appears from the
survival of his cult in the modern practice of hunting the Wren
as King on New Year's day.

This raises a further question, more difficult to answer in our
present state of knowledge.' What does Dardanus mean 1 We
find him intruded into the Twin-cult along with Jason, in
the Aegean Sea, perhaps at Samothrace, or in the Troad. Is
Dardanus also the Thunder ? How is it to be proved, or
disproved 1

P. 326. Jason and Triptolemos as Sons of the

Woodpecker.

A similar origin for Triptolemos to that suggested in the
text is given in Creuzer, Symholik, i. 152, from a Mythographus
Vaticanus : "Eleusis ci vitas est Atticae provinciae, haud longe ab
Athenis. In qua quum regnaret Celeus, et Cererem quaerentem
filiam liberalissime suscepisset hospitio ; ilia, pro remuneratione,
ostendit ei omne genus agriculturae ; filium eius Triptolemum,
recens natum, per noctem igne fovit, per diem divino lacte
nutrivit."

Triptolemus is, in this writer's view, the son of the wood-
pecker ; and we have already shown that the woodpecker is the
Thunder, passim. Thus Jason and Triptolemus are a pair of
Dioscuri or Boanerges. Now we see why the bright stars in the
Zodiacal sign Gemini were known in certain quarters as Jasion
and Triptolemus.

416 ADDITIONAL NOTES

P. 328. The Daughters of King Keleos.

We learn from Pausanias (i. 38) that the first priestesses of
Demeter at Eleusis were the daughters of King Keleos. They
were named Me'Ato-crat, i.e. Bee-Maidens. Here again we have
the connection between the Woodpecker and the bees brought
out. It is the feminine parallel to the Kuretes as the first Bee-
farmers. It is lawful to conjecture that these priestesses of
Demeter were, in the first form of the cult, twin-sisters.

P. 331. Names of the Woodpecker.

Dr Feilberg kindly sends me the following Scandinavian,
names for the Woodpecker.

1 . Denmark.

Sortspsette = picus martins (p.m.)
gronspaette = picus viridis (p.v.)
grSspsette = picus canus (p.c.).
A popular name is Johan Lassen.
In Jutland.

flagspsette = flakspsette = flakstaer (p.v.).
For all woodpeckers the name

trapikku.

2. Norway.

Spsetr (Old Norse).

Spetta X

trepikka

treklopp y Common names.

vidkleppa

kakspjot ''

Gronspetta = p.v.

Irtrusfugl} =P-°^' ^^(^^^'''"^"'^ ^^"1)-

3. Sweden.

Spatt or Spett.
Skogskuarr,
Gronspett or gronspik"!
Goling or grongoling J
SpelkrS,ka or Spillkr&ka = p.m.

(Also known as traknarr.)
Hackspett or Hackspik.
Gjertrudsfugl = p.m. (?)
The foregoing are interesting in view of what we have
already collected in Yorkshire and elsewhere.

ADDITIONAL NOTES 417

For instance the Scandinavian trepikka is clearly the same as
the Yorkshire Pickatree. The Swedish hackspcett answers to the
English hack and hatch.

The forms Specht and Speight appear as Spcett and Spik in
Scandinavian, which makes the fluctuations between Speeton and
Specton intelligible, and shows in what direction we should look
for the origin of the English name Speke.

Flagspcette and Flakspcette mean the flecked or spotted
Woodpecker.

P. 332. Beowulf the Woodpecker.

It may be asked whether the recognition of the Woodpecker
as the Bee- Wolf may not lead us to the solution of the hitherto
unsolved riddle as to the appearance of the Wolf as auxiliary
parent in the story of Romulus and Remus. May it not be an
artificial double of the bird, with whom it actually appears on
the Roman denarii ? See the case figured by Miss Harrison, where
the Twins and the Wolf in the foreground are accompanied by
two Woodpeckers on the sacred tree (perhaps the Ficus Rumi-
nalis) in the background. The objection to this explanation
appears to be that the suckling wolf is a type that frequently
recurs, with other animals, as mothers of exposed children; it
would be unreasonable to imagine all these cases to be derived
from the Roman Wolf : and if they exist independently, that
Wolf belongs to that cycle of legend, and not to the woodpecker
cycle.

P. 337. Twins like and unlike.

It is interesting to note the two divergent descriptions of the
legendary twins in the same document ; when Ovid describes the
birth of Romulus and Remus, he says almost in the same breath
that the twins are equal and similar and that Romulus is the
better man of the two :

"At quam sunt similes! at quam formosus uterque !
Plus tamen ex illis iste vigoris habet."

Fasti, II. 395, 396.

P. 352. King Gargoris.

It is not quite easy to attach an etymological meaning to
Gargoris, but, perhaps, as he is the father of Bee-keeping, we may
connect with yapyapa = (swarms), and call him King Swarm.
Etymologies are, however, treacherous things.

H. B. 27

418 ADDITIONAL NOTES

P. 352. The Cymbals as bee-charm.

Lucan tells us in his Pharsalia (ix. 287 sqq.) that bees are
chidden by the noise of the Phrygian brass and stopped from
further flight ; the reference to the noise made by Phrygian brass
is evidently to the cymbals of the Korybants in the worship of
the Phrygian Great Mother. I do not, however, add this to the
passage in Yergil, because Lucan is an imitator of Vergil and
may have borrowed the figure from him. His exact language is
as follows :

Phrygii sonus increpat aeris,
Attonitae posuere fugam, studiumque laboris
Floriferi repetunt et sparsi mellis amorem.

P. 354. Survival of Twin Fear in Mediaeval France.

A curious case of the survival of Twin Fear, and of the
explanation of twins by the supposed infidelity of the mother,
will be found in one of the lays of Marie de France, entitled " Le
Fraisne," or "The Ash-Tree." The original text may be found
in Suchier, Biblioteca Normannica, vol. ill, pp. 54 sqq. The story
opens by relating how two nobles lived near to one another, and
the wife of one of them brought forth twins. At this the second
lady was envious, for she had no child, and she commenced to
slander the more fortunate mother of twin-boys. Having thus
damaged her reputation, about a year later she herself produced
twin-girls, and to avoid the reflex of her own thought, one of the
girls she sent away and exposed in an Ash-Tree, at the gate of an
Abbey. Here she grew up under pious care, and is known as
Miss Ash. The story now lends itself to some pleasing matri-
monial confusions. It can be read in English in a translation by
Eugene Mason in Everyman's Library. The opening sentences
of the French poem are as follows :

Le Fraisne.
En Bretaigne jadis maneient
dui chevalier : veisin esteient.
Riche hume furent e manant,
6 chevalier pru e vaillant.
Prochein furent, d'une cuntree.
Chescuns femme aveit espusee.
L'une des dames enceinta.
Al terme qu'ele delivra,
a cele feiz ot dous enfanz.

Ele parle mult folement,
e dist oant tute sa gent :

ADDITIONAL NOTES 419

' Si m'ait deus, jo m'esmerveil,
u cist prozdum prist cest cunseil,
qu'il a mand^ a mun seigneur
sa hunte e sa grant deshonur,
que sa femme a eiiz dous fiz.
E 11 a ele sunt huniz.
Nus savum bien qu'il i afiert :
uniques ne fu ne ja nen iert
ne n'avendra cele aventure,
qu'a una sule porteiire
une femme dous enfanz ait,
se dui hume ne li unt fait.'

P. 362. Wide diffusion of Jason Cult.

The language of Strabo in reference to the prevalence of the
Jason cult in Asia Minor is certainly remarkable. It is possible
that he has included the Dioscureia in the Jasoneia, where we
should have reversed the order. As to the actual existence of
such cult-centres we have the evidence of Trogus (42, 3) that
almost everywhere in the East divine honours were given to
Jason, but that Alexander the Great, or his lieutenant^ suppressed
the shrines :

" itaque Jasoni totus ferme Oriens ut conditori diuinos honores
templaque constituit, quae Parmenion, dux Alexandri Magni,
post multos annos dirui iussit, ne cuiusquam nomen in Oriente
uenerabilius quam Alexandri esset " !

P. 381. Tlie Bull-roarer in W. Africa.

Mr P. Amaury Talbot, who is in the Nigerian Political
Service, describes in his book In the Shadow of the Bush the
country of the Ekoi tribes and their customs. On p. 284, in
describing the secret societies of the natives, he tells us that in
some clubs, the Enyara Akum, the dark things of the clubs,
i.e. bull-roarers, are used. These were formerly only played in
secret ; no woman was allowed to see them, or know the cause of
the sound. "My wife," he says, "and her sister were the first
women in this part of the world to whom the much prized secret
was disclosed."

The parallel with the Australian custom and its secrecy is
very close.

As the bull-roarer is connected with the thunder-cult it is
interesting to note that, on p. 14 of the same book, the author
remarks the occurrence of the double-axe among the Ekoi symbols.

INDEX

Abukir, 201

Acosta, 10 n.

Acts of Thomas, 193, 195, 245-7,

250-5, 287
A(?vins, 41, 186-90, 191
Adad, 8

Adams (Capt.), 53
Agrieus, 218, 269
Ahenobarbus, 46
Ahts, 23

Ainu, 160-2, 180, 181, 214
Akikuya, 109, 400
AkovievVe, 76, 77
Aldridge, 79
Alexandria, 199, 201
Algonquins, 24
Alkmena, 309
Allen (J. H.), 241
Amawanga, 119
Amerinds, 142-51
Amphiaraos, 225
Amphidamas, 225
Amphigeneia, 318
Amphion, 224, 318
Amphipolis, 318
Amphissa, 312, 319, 413
Amykus, 201
Antiope, 309, 342
Ao-nagas, 179
Apis, 7
Aponos, 82
Arebo, 51
Argenidas, 376
Argo, 213, 335-6
Argonauts, 159, 221-33
Aristaeus, 355
Aristophanes, 39
Arnot, 87
Aros, 61, 68
Arpoxais, 237
Arriaga, 9, 136, 137
Aryans, 192
Ashango Land, 81
Askalaphos, 227
Asklepios, 227
Assam, 179
Asterios, 224
Atharva Veda (Twin-cult in the),

183-5
Australia (Twin-cult in), 176-8
Axe-Bird, 211

Aytoun, 91
Aziz, 250-60, 409

Badegas, 212, note 4

Baganda, 123-5

Bahima, 125

Bakarewe, 29

Bakena, 122

Bali, 167

Bana-ba-tilo, 4

Bangala, 95

Baraze, Padre Cypriano, 140

Barber's pole, 91

Barca, 6, 199

Bar Hadad, 8

Bari tribes, 126, 127

Barkinon, 7

Baronga, 4, 106

Basoga-Batamba, 121

Bassari, 72

Bataks, 165, 166

Batchelor, 180, 214

Batito, 86, 91-4

Baumann, 109 n.

Bawenda, 106

Bawumba, 95

Bechuanas, 105

Bees, 327-30, 348-53, 353-7, 417

Ben Hadad, 8

Benin, 50

Bent, 105, note 1

Bethsaida, 219, 270, 404

Bismarck Islands, 173

Blessing (see Cursing)

Blinkenberg, 16, 48, etc.

Blomert, 50

Bloomfield, 183-5

Bne-Baraq, 5, 199

Boanerges, 1

Boas, 42, 142

Boaz {see Jachin)

Boece, 239, 240, 241

Boghaz Keui, 191

Bolivia, 139

Bonny, 53, 66

Bosman, 51

Bosporus, 201

Brazilians, 24, 43, 141

Brinton, 24

British East Africa, 108, 109

British Guiana, 134-6

INDEX

421

Brown, Dr G,, 174
Buduna, 400
Bull-roarer, 397
Burkitt, 251
Burma, 165
Burton, 82

Cabiri (see Kabiri)

Californian Indians, 142

Callaway, 27, 32

Cambodia, 165

Cameron (Prof.), 117

Cameroons, 81

Camillus, 42 n.

Campbell (J.), 105

Caribs, 24

Caroline Islands, 169

Castor, 5, 9, 306

Castor and Pollux, 223, 305, 391

Catlin, 37 n.

Cautes and Cautopates, 40, 374

Central Africa, 110

Chamberlain, 24

Cherokees, 34

China (Thunder-bird in), 15, 23

Chiriguanos, 140

Chorazin, 270

Chuchos, 9

Circe, 44

Clerk, 72

Condon, 121, 122

Congo, 83-7, 91-7

Cook (A, B.), 16, 39, 208, 354

Corn Spirit, 19

Corybantes {see Korybantes)

Cosmas and Damian, 43, 91, 193,

203, 403,
Court St Etienne, 358, 359
Crawford, 399
Crete, 15, 209
Crispin and Crispian, 203
Cross River, 56
Crotona, 45
Crow (Capt. H.), 53
Curi, 9

Cursing by two fingers, 67, 315
Cyrene, 6, 200

Dakotas, 22, 23

D'Alviella (Count Goblet), 358, 359

Damara Land, 98

Banks, 173

Dapper, 50

Dardanos, 320

Decle, 105, note 1

De Leon, 138

Delessert, 173

Delos, 320

Delphi, 320

D6n6 Indians, 20

Deucalion, 224
Dioscureia, 221
Dioscuri, 4, 6, 9, 220, 284, 361-

74
Dirk^, 342
Dolichenus, 43
D'Orbigny, 139, note 2
Du Chaillu, 81-3, 379
Durand, 130, note 3
Dyaks, 168

Eastman, 22

Eells, 24

Edessa, 192-3, 250-64, 407

Ehrenreich, 140, 155

Ekoi, 419

ElHs (W. Africa), 28, 69

Ellis (Polynesia), 175

Elmo (S.), 205

Emin Pasha, 125

Ephialtes, 309

Esau and Jacob (Masai Story), 116

Esau and Jacob, 275-80

Eschlimann, 172

Esquimaux, 24

Essequibo Indians, 134

Esthonia, 48

Eukratides, 245

Eusebius, 216-20 [see Philo Byblius)

Eurydamas, 225

Evans, 209

Ewe tribes, 68, 76

Fang tribes, 81
Fasces, 89
Feilberg, 11, 416
Felchanos, 39
Ferrand, 130, note 4
Fick, 309-12
F6-tribes, 73
Frazer, 4
Freer, 30, 217, note 1

Garenganze, 87

Gath-Eimmon, 5

Gennep, 130

German E. Africa, 109

Gertrude's fowl, 36 n.

Gilgake, 160

Gilii, 132

Girling, 86, 87, 91-4, 379

Golahs, 78

Gold Coast, 50, 77

Goldie, 57, 58, 59

Goodwin Sands, 202

Gottschling, 106

Grotefend, 230-2

Guinea, Gulf of, 67

Gurdon, 179

Guyana, 133

422

INDEX

Hadad, 8

Hadad Ezer, 8

Hagia Triada, 38, 209

Halieus, 218, 269

Harri, 192

Harris (J. H.), 398

Harrison (J. E.), 30, 90, 209, 350, 353

Hays of Errol, 239-43

Hazael, 8

Hedad, 36, 394

Hephaestus, 14

Herakles, 223, 309

Hereros, 98

Hervey Islands, 175

Hill-Tout, 144

Hittites, 191

Hobley, 119, 120

Hoffmann, 24

Hogarth, 191

Hokusai, 30

Holinshed, 239

Hollis, 118

Hollow Oak, 215

Holy Spirit as Twin, 264

Hommel, 115

Honey, 356, 357

Hottentots, 100, 102

Howell, 94, 98

Humboldt, 133

Hurons, 21, 393

Hyperasios, 224

Hypnos and Thanatos, 308

Hypsouranios, 217

Ibeji, 68

Ibn Abraq, 4

Ibn Baraq, 269

Ibos, 62, 66

Igarras, 61, 65

Ignace (Abbe E.), 43

Illapa, 10

Images of Twins, 69

India, 182-90

Indra, 41

Inheritance of younger twin, 65, 411

Iphikles, 223, 309

Iphimedeia, 309

Irle, 98

Iroquois, 21, 151

Ishogos, 81

Isolation of twins, 98, 107, 149, 167

Italmens, 163

Jabal, 47
Jachfn, 251
Jacob (see Esau)
Jaffa, 4, 5, 198
Ja-Luo, 120
James and John, 1
Jasion, 229

Jasios, 229, 321

Jason, 221-33, 332-7, 338-43, 361-

74, 406, 415
Jasoneia, 221, 362, 419
Jerome, 1

Jesus (see Acts of Thomas)
Jewett (J. E.), 149
Johnson (Walter), 215
Johnston (Sir H. H.), 108, 120
Jubal, 47

Judas Thomas (see Acts of Thomas)
Junod, 4, 106
Jupiter Capitolinus, 41
Justin Martyr, 1

Kabiri, 233, 414

Kaffirs, 102

Kalais, 225

Kamschatka, 163

Katanga, 87

Kavirondo tribes, 119, 120

Keleai, 322

Keleos, 322, 325-32

Kent, 202, 203

Khasis, 179, 399

Khurbet Ibn Baraq, 269

Kidd (Dudley), 25, 102, 103

King (Lieut.), 52

King George's Sound, 173

Kingsley (Miss), 56-9

Klose, 72

Kolaxais, 237

Kolbe, 100

Koler, 66

Kolkar, 11

Korybantes, 348-53

Krascheninnikov, 161

Kreusis, 201

Kuni tribes, 173

Kuretes, 349-53

Kurile Islands, 161

Kwakiutl Indians, 143, 282

Lattuka, 126

Leipoxais, 237

Le Jeune, 21

Leleges, 310-2, 412

Lemnos (Jason in), 364, 365

Leonard, 61-4

Letteboer, 169

Le Vaillant, 101, 134

Liberia, 78

Lightning-Sticks, 89

Lillooet Indians, 22, 33, 147

Locrians, 61-4

Lucas (R. Clement), 305

Lumbwas, 120

Luncarty, 238-41

Mabie (Dr Catharine), 97

INDEX

423

Maccabees (Dioscurism) , 289, 290

Macdonald (Major), 66

Maeusis, 135

Madagascar, 29, 129-31, 400

Magungo, 125

Mamre (Dioscurophany at), 300

Manitoba Indians, 150

Mannhardt, 297-303

Marathon, 243

Martron, 81

Masai, 114-9

Matabeleland, 103-5

McTurk, 134, 135

Medea, 368-72

Meerwaldt, 166

Melanesia, 174

Melanippe, 309

Melitene, 195

Memphis (Twins at), 172

Merker, 111, 115-9

Messenians, 45

Mexico, 152-4

Michael, 201

Mithra, 374

Mithraism, 40

Mockler-Ferryman, 59, 66

Modigliani, 169

Moffat, 27

Mohalaka, 106

Molz, 179

Monbottuland, 126

Monim, 250-60, 409

Monrovia, 78

Montagnais, 21

Motolinia, 152

Moxos, 140

Muller (W. T.), 50

Miiller, 136

Nabu (Nebo), 261-3

Nandi, 119

Nasatiya, 188, 192, 403

Nassau, 88

Natal, 26

New Guinea, 171

Ngombe, 282

Nias, 168

Nootka Indians, 149

Nyassa (Lake), 108

Nyendal, 51

Oak as Thunder-tree, 16, 392

Ohoho, 73, 74

Onitsha, 66

Ophuijsen, 165

Origen, 2

Orinoco Indians, 132

Ostia, 321

Otus and Ephialtes, 309

Ovid, 202

Oxyrhyncus, 273

Palestine, 198

Paneas, 366-9

Paraclete, 259-64

Paris, 358

Partridge (Major), 60, 68

Pelasgi (S.), 311

Pephnos, 323

Persia, 191

Peruvians, 35, 136, 401

Philo Byblius, 216-20

Phoenicia, 216-20

Picenum, 38, 322

Picumnus, 212

Picus, 15, 44, 210, 268, 391

Pious Feronius, 35

Pilsudski, 160

Placenta (of Twins), 126, 399

Pollux {see Castor)

Polynesia, 175

Polynesians, 125, 402

Pondoland, 26

Porto Novo, 70

Powers (S.), 142

Promantheus, 14

Prometheus, 14

Qua Iboe (Eiver), 54
Quetzalcoatl, 153

Rainbow-taboo, 81

Red for Thunder, 89, 396

Eed Robes, 31

Regillus (Lake), 46

Reich, 117

Remus {see Romulus)

Rhodesia, 103-5

Rimmon, 48, 395

Riviero, 153

Robin, 38, 395

Romulus and Remus, 35, 206, 207,

215, 307
Roscoe, 122-5
Roth (Ling), 53
Rothbart, 38

Routledge (Mr and Mrs), 109
Rowan tree, 48
Russwurm, 48

Sabadios, 12
Sabazios, 12
Sabo Medicine, 78, 80
Saghalien, 159
Sagras (River), 45
Sanchoniathon, 216-20
Sandwich, 203
Santiago, 10
Scarphe, 230
Schomburgk, 135

424

INDEX

Schrader, 297, 301

Scythia, 237

Sebedei Stones, 11

Shamgar, 243

Shango, 28

Sherbro, 79

Shuswap Indians, 145, 282

Sierra Leone, 79

Sims (J.), 28

Sinagolo, 171

Skgomic Indians, 144, 283

Slessor (Miss), 56

Smith (J.), 67

Smith (Kenred), 83-6, 378

Smith (E. W.), 54

Solar Twins, 159

Spartans, 45-7

Speeton, 325

Speightstown, 325

Spence (Lewis), 34

Spieth, 76

Squirrel, 180-1

Standing, 129, 130

Steggall, 118

Sumatra, 168

Swann, 110

Sydyk, 220

Symplegades, 159, 333-7

Syrtis, 200, 203

Taan, 25

Teit, 34 n,, 37 n., 42 n.

Thebes (Egypt), 273

Thomas, 316 {see Acts of Thomas)

Thompson Indians, 23, 34, 42, 146

Thor, 13, 41

Thoth, 273

Thunder-axe, 16, 89

Thunder-bird, 20-30, 209, 266-7

Thunder-stone, 283, 284, 314

Todas, 181

Togo, 72

Tomi, 324

Tornow (Eobert), 354

Torquemada, 152

Triptolemos, 229, 322, 338-43, 406,

415
Tshi-speaking tribes, 70, 71
Tsimshian Indians, 142, 282
Tubal, 47
Twin-cattle tabooed, 105, 139, 182-6,

402
Twin-heroes of N. and S. America,

155-9
Twin-houses, 80
Twin kills Twin, 86
Twin-names, 291-6
Twin-pillars, 300

Twin-priesthood, 80, 96

Twins (names of), 73, 74, 80, 95,

103, 112, 121, 126
Twins and honey, 301, 302
Twins and truth, 315
Twins as ploughmen, 237-49, 328-43
Twins as river saints, 196-8
Twins buried at cross roads, 97
Twins, children of thunder, 136
Twins control weather, 142, 144,

146, 147, 284, 411
Twins in war, 313
Twins quarrel, 96
Twin-town, 56, 57, 64, 317-25, 410
Tylor, 213
Tyndareus, 9
Tyndarides, 5
Tyndaris, 5

Usambara, 109
Usener, 10 n.
Uso, 217
Uzza, 256-7

van der Burgt, 111
van Eerde, 168
Vedas, 182-90

Wace, 376

Wadjagga, 111

Waikas, 135

Wakamba, 111

Wales, 183

Walking on sea, 286

Wanyamwezi, 111

Wanyora, 125

Warundi, 111

Waukonde, 108

Wazaramo, 110

Weber, 183

White for lightning, 89, 396

Williams (J.), 25

Winckler, 191

Wolf, 73

Woodpecker, 209, 211, 212, 329-32,

393, 404, 416
Woodpecker and the plough, 344-7
Wren, 392

Yorubas, 28, 68

Zabdai, 12, 389, 390
Zebedee, 12
Zebedee-stones, 11
Zetes, 225
Zethus, 9
Zodiac, 18
Zulus, 25, 27, 32

cambbidoe: pbinteo by john clat, m.a. at the univebsity pbgss

UNIVERSITY OF TORONTO
LIBRARY

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Under Pat. " Ref. Index File."
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