ence for daubing
the initiate is very abundant.(9) In New Mexico, the Zunis stole Mr.
Cushing's black paint, as considering it even better than clay for
religious daubing.(10)

(1) So Hermann, op. cit., 133.

(2) Eumenides, 273.

(3) Argonautica, iv. 693.

(4) ix. 78. Hermann, from whom the latter passages are borrowed, also
quotes the evidence of a vase published by Feuerbach, Lehrbuch, p. 131,
with other authorities.

(5) Plutarch, Quaest. Rom., 68.

(6) De Superstitione, chap. xii.

(7) O-Kee-Pa, London, 1867, p. 21.

(8) Savage Africa, case of Mongilomba; Pausanias, iii. 15.

(9) Brough Smyth, i. 60.

(10) Custma and Myth, p. 40.

4. Another savage rite, the use of serpents in Greek mysteries, is
attested by Clemens Alexandrinus and by Demosthenes (loc. cit.). Clemens
says the snakes were caressed in representations of the loves of Zeus in
serpentine form. The great savage example is that of "the snake-dance
of the Moquis," who handle rattle-snakes in the mysteries without
being harmed.(1) The dance is partly totemistic, partly meant, like
the Thesmophoria, to secure the fertility of the lands of the Moquis
of Arizonas. The turndum or (Greek text omitted) is employed. Masks are
worn, as in the rites of Demeter Cidiria in Arcadia.(2)

(1) The Snake-Dance of the Moquis. By Captain John G. Bourke, London,
1884.

(2) Pausanias, viii. 16.

5. This last point of contact between certain Greek and certain savage
mysteries is highly important. The argument of Lobeck, in his celebrated
work Aglaophamus, is that the Mysteries were of no great moment in
religion. Had he known the evidence as to savage initiations, he would
have been confirmed in his opinion, for many of the singular Greek
rites are clearly survivals from savagery. But was there no more truly
religious survival? Pindar is a very ancient witness that things of
divine import were revealed. "Happy is he who having seen these things
goes under the hollow earth. He knows the end of life, and the god-given
beginning."(1) Sophocles "chimes in," as Lobeck says, declaring that
the initiate alone LIVE in Hades, while other souls endure all evils.
Crinagoras avers that even in life the initiate live secure, and in
death are the happier. Isagoras declares that about the end of life and
all eternity they have sweet hopes.

(1) Fragm., cxvi., 128 H. p. 265.

Splendida testimonia, cries Lobeck. He tries to minimise the evidence,
remarking tha