[190.1] Junod, _S. A. Tribe_, ii. 368, 384. If Lactantius and the other writers of antiquity who have mentioned the sacrifice to Hercules referred to by Dr Frazer (_Magic Art_, i. 281) had given us the exact words and occasion of the rite, we might perhaps find a similar explanation for it. Both that and the rite addressed at Cranganore in Southern India (_ibid._, 280) to the goddess Bhagavati are at present very obscure. [191.1] Anantha Krishna, i. 53, 76. [191.2] Temple, _Leg. Panj._, ii. 425. _Cf._ _F. L._, x. 406. [191.3] Grimm, _Teut. Myth._, i. 20, where other instances are also cited. [192.1] Rev. J. H. Weeks, _J. A. I._, xxxix. 134, reproduced in the same author’s _Congo Cannibals_, 176. [194.1] Plutarch, _De Iside_. Wiedemann (213) suggests that the Greeks misunderstood the myth. But the text of the hymn which he quotes appears to prove the accuracy of Plutarch’s interpretation. This is in effect the view taken by Dr Wallis Budge (_Gods_, i. 487). Harpocrates (Heru-p-khart) is Horus the younger. [195.1] De Groot, _Rel. Syst._, iv. 429, 421, 342; Giles, ii. 276. [196.1] Dalton, 232. [197.1] _N. Ind. N. and Q._, iii. 97, par. 205. [197.2] Jülg, 96 (Story No. 9). Compare children’s tales from various parts of India, where the hero or heroine’s life is dependent on a necklace which is stolen. The owner of the necklace dies when it is worn by the thief, and revives when it is taken off. The birth of a child follows visits by the other spouse. By the child’s help the necklace is recovered, and permanent life is thus restored to the half-dead, half-living hero or heroine (Frere, 230 (Story No. 20); Day, 1 (Story No. 1); Steel and Temple, 85). [197.3] Kruijt, 398, 509; _cf._ 230. [198.1] Petitot, 262. [199.1] Von Wlislocki, _Volksdicht._, 283. [199.2] Maurer, 300 (_cf._ 192). A Protestant version is given, Lehmann-Filhés, i. 132. [200.1] Le Braz, 321, Story No. 60. [201.1] Boas, _Ind. Sag._, 267. Compare a curious Tlingit story of a girl who married a dead man (ghost), who in consequence came to life again (Swanton, _Tlingit Myths_, 247). [202.1] The ghostly visitant might be of either sex, though the masculine was perhaps more common. The visit was generally attended in either case with fatal effects. See below as to _Lamiæ_. [203.1] Herodotus, vi. 68, 69. [203.2] Augustine, _Civ. Dei_, xv. 23.