[8] Spencer and Gillen, p. 476. [9] Mariner, ii. 127. [10] _Making of Religion_, chapters xi.-xiii. [11] _G. B_. ii. 1. [12] _Prim. Cult_. ii. 308, 1871; ii. 340, 1873. In the edition of 1891, Mr. Tylor, in accordance with his altered ideas, dropped his denial of borrowing, and said that Torngarsuk was later identified with the devil--a common result of missionary teaching, just as Saints under Protestantism became, or their statues became, 'idols.' [13] _G. B_. ii. 1. Meiners, _Geschichte der Religionen_, Hanover, 1806, 1807, i. p. 48. [14] E. I. Dodge, _Our Wild Indians_, p. 112. [15] "Le Jeune", _Relations des Jésuites_, 1633, p. 16; 1634, p. 13. [16] Callaway, _Religion of the Amazulu_, pp. 26, 27. [17] Thevet, _Singularités de la France Antarctique_, ch. 77. Paris, 1855. Andouagni is a creator, not addressed in prayer. See 'Science and Superstition,' pp. 10, 11. [18] Hymns in Maspero, _Music de Boulaq_, pp. 49, 50. [19] _Religion of Babylon and Assyria_, p. 483. [20] _G. B_. iii. 198. [21] _G. B_. ii. 3, 4, citing L. W. King, _Babylonian Religion and Mythology,_ p. 8 (1899). [22] _G. B_. iii. 154. [23] Jastrow, _The Religion of Babylonia and Assyria_, p. 307. Boston, U.S., 1898. [24] Jastrow, p. 311. [25] _G. B_. ii. 2. [26] _G. B_. i. 77. [27] _G. B_. i. 77, 78. [28] _G. B_. ii. 1. [29] _G. B_. ii. 6. [30] _G. B_. ii. 56; i. 151 _et. seq._ [31] _G. B_. i. 80-82. [32] The mortals who incarnate gods are catalogued in _G. B_. vol. i. pp. 139-157. Not one is said to be put to death. [33] _G. B_. i. 80, 81. [34] _G. B_. ii. 6-8. [35] _G. B_. ii. 8-57. [36] _G. B_. i. 236. [37] _G. B_. ii. 11. [38] _Emin Pasha in Central Africa_, p. 91. [39] _G. B_. i. 155; compare ii. 10. [40] Callaway, _Religion of the Amazulu_, p. 122. [41] Here the facts of Dos Santos are confused. In volume i. p. 155 we read: 'The King of Quiteva, in Eastern Africa, ranks with the deity;' 'indeed, the Caffres acknowledge no other gods than their monarch, and to him they address those prayers which other nations are wont to prefer to heaven' (Dos Santos, Pinkerton, xvi. 682, 687, _seq_.). If the Caffres have no gods, a god cannot be incarnate in their king. But, elsewhere in Dos Santos (ii. p. 10), there is no 'King of Quiteva' (as in i. p. 155). Quiteva is no longer a district, but we read 'contiguous to the domains of the Quiteva;' a title like 'the Inca,' in fact, as Dos Santos tells us the Quiteva is 'the King of Sofala.' Is Sofala also known as Quiteva, and the King of Sofala as 'the Quiteva'? The King of Quiteva 'ranks with the deity'--though the Caffres have no deity for him to rank with (ii. 155). But when the Quiteva becomes 'King of Sofala' (ii. 10), the neighbouring prince who kills himself is 'the Sedanda,' who is not said to 'rank with the deity.' And Dos Santos assures us that the Caffres _have_ a God, unworshipped! [42] _Prophecies of the Brahan Seer_, Mackay, Stirling, 1900. [43] _G. B_. ii. 18. [44] _G. B_. ii. 18-24.