[205] As examples, I may name Unkululu, among the Zulus (Calloway, _Relig. System of the Amazulu_, pp. 40, 43); Singbonga, of the Munga-Kohls (Jellinghaus, in _Zeit. für Ethnologie_, Bd. iii., p. 330); the Hunahpu of the Quiches (_Popol Vuh_, p. 1); the Ahsonnuth of the Navahoes (_8th Rep. Bur. Ethnol._, p. 275); etc. I have discussed the psychic origin of androgynous deities in _The Religious Sentiment_, pp. 66, _sqq._ It was also strong in the early Christian Church, Origen and others of the fathers teaching that the Holy Ghost was the feminine principle in God (C. J. Wood, _Survivals in Christianity_, p. 63). [206] These were frequent in quite primitive faiths. Some of the priests of ancient Mexico, for example, wholly extirpated the genitalia.—Davila Padilla, _Hist. de la Prov. de Mexico_, lib. ii., cap. 88. Comp. Charlevoix, _Journal Historique_, p. 350. [207] I have pointed out that in various American dialects, as the Chipeway and Cree, the Maya, Quichua, etc., there are words of native origin, which were used to convey the notion of the love of the gods in pure and high senses. See the article on “The Conception of Love in American Languages,” in _Essays of an Americanist_, pp. 416, 421, 428, etc. [208] Otto Gruppe, quoted by Schrader. [209] _Religion of the Semites_, p. 18. [210] The idea of mimicry survived long, and indeed still exists, in what is called “sympathetic magic”; when, for instance, to produce blindness in an enemy, an image is made of him and its eyes transfixed with thorns. Compare Lenormant, _Chaldean Magic_, p. 12. [211] _Myths of the New World_, p. 17. [212] Curr, _The Australian Race_, vol. ii., pp. 66, 67. [213] Cogolludo, _Historia de Yucatan_, lib. iv., cap. viii. [214] Brinton, _Nagualism_, p. 53. [215] Freihold, _Die Lebensgeschichte der Menschheit_, p. 134. His expressions are: 1. Das Menschenwerden des Göttlichen; and, 2. Die Vergötterung des Menschen. [216] _Religion of the Semites_, p. 263. This statement will also be considered in the sixth lecture of this series. [217] Indeed, among the Patagonian Indians, according to a competent observer, there are no fixed religious ceremonies whatever, except those of a personal character, referring to births, marriages, deaths etc.—George C. Musters, _Among the Patagonians_, chap. v. [218] The anaphora, remarks the Rev. John M. Neale, in his _History of the Holy Eastern Church_, vol. ii., chap, i., has always been “by far the most important part” of the Christian liturgies. It recurs in nearly all primitive worship. [219] Granger, _Worship of the Romans_, pp. 272, 303, etc. [220] Grimm, _Teutonic Mythology_, vol. i., p. 42; Robertson Smith, _Religion of the Semites_, p. 260; Payne Knight, _Ancient Art_, p. 50. [221] _Indian Sign Language_, pp. 167-70. [222] _Teutonic Mythology_, vol. i., p. 42. [223] Von Tschudi, _Beiträge zur Kenntniss des Alten Peru_, p. 156. [224] See _Myths of the New World_, pp. 112, _sq._