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Our ancestors, Scots, Piets, &amp PDF

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ancestor: Our Cymry Scots Rets and OyR.CMacla^anMD Cornell Httiowaitg Eihrarg 3tJrara, Nrm fork BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND THE GIFTOF HENRY W. SAGE 1891 Thedateshowswhenthisvolumes Torenewthisbookcopy thecall No. andgive tothelibrarian. HOMEUSERULES , AllBooks subjectto recall Allborrowersmustregis- ter in the library to bor- rowbooks forhome use. All books must be re- turned at end of college year forvinspection and repairs. Limited books must be returned within the four ISt^^l weeklimitandnotrenewed. Students mustreturnall books beforeleaving town. Officers should arrange for thereturnofbookswanted during their absence from town. Volumes of periodicals and ofpamphlets are held in the library as much as possible. For special pur- poses they are given out foralimitedtime. Borrowersshouldnotuse their library privileges for thebenefitofotherpersons. Books of special value and gift books, when the giverwishesit, are not al- lowedtocirculate. Readersareaskedtore- port' all cases of books marked or mutilated. Do not deface books by marks and writing. Cornell University Library GR137 .M16 Our ancestors. Scots, Plets, & Cym 3 1924 029 889 528 olin Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029889528 OUR ANCESTORS cymry scots, picts, &> and what their tradit- ROBERT By ions tell us. CRAIG MACLAGAN,M.D TNFOULIS & London Edinburgh 1913 Zo 3> }\£%V)(ol July 1913 Printedby Morrison & Gibe Limited,Edinburgh 1 CONTENTS Introduction page ix I. Moon Reverence at the Present Day . . 3 II. A Female Phcebus 1 III. Night Worship and Female Dancing . . 19 IV. Scots not only Irish 35 V. Characteristics of the Moon in Folk- Story 45 . VI. The Moon Personified 65 — ... VII. The Moon Personified {continued) 89 VIII. Scots and Cimmerians. Northern Dark- ness and Moon Worship 115 IX. Artemis and Apollo 135 X. The Raven and the Dove 149 XI. Mifv, Ishtar, Beltis, Semiramis . . . . 161 XII. Monadic Rites 171 XIII. The Moon as Spindle 179 XIV. The Moon as Eye 185 XV. Baltic Origins 195 XVI. The Shamrock 209 XVII. The Wheel, Mog Ruith 221 XVIII. Brigantes and Cumbri 227 v INTRODUCTION ACCORDING TO THEIR EARLIEST RECORDS, the Picts of the British Islesclaim aThracian origin. Herodotus tells that the nobles of theAgathyrsi tat- tooed themselves, and the claim of the Picts to be Agathyrsi isonrecord, and showstheiracquaintance withThraciantradition. Orpheus,thebardwhomade treestodancetohismusic,was aThracian, andearly Irishstorysaysthat the children of Nemed (nemet, a "grove")werealmosttheearliestinvadersofIreland. A dancinggrove can only applyto thoseworshippers who frequented such localities. The Cotytto of Milton's Comus was a Thracian di- vinitycelebratedwithriotousproceedingsinfestivals called Cotyttia. Cotus was the name of a series of Thracian kings extending from a period 382 years B.C. to the time ofHadrian a.d. 76. Strabo (63 B.C.) mentionsthe Thracianmysteries ofCotyttoand Ben- dis (Artemis), and at the same time speaks of Cotys as alocaldeitywhose worship was accompaniedwith noise. Suidas (10th century a.d.) tells that Cotus was a Corinthian divinity, and quotes Synesius, who speaksofthe"troupe"(diKaurou)ofCotusasunchaste. We conclude with certainty that Cotus (masculine) and Cotytto (feminine) are expressions for the male and female ofan androgynous divinity butthe Cot- ; yttiaappliedtothemashermaphrodite. Eupolis, an Athenian comedian who ceased exhi- biting 412 B.C., wrote a comedy called the Baptce, Cotytto being the goddess which these Dippers or Dyers, whichever way we translate the name, held IX — OUR ANCESTORS in honour. Juvenal (a.d. 60-140) says of them " Such orgies did theycelebrate withthe secrettorch The Baptaewho wore outthe Cecropian Cotytto." Ascholiast onJuvenalexplainsthattheDipperswere lost to decency and as described by Eupolis repre- sentedAthenians who danced in imitation ofwomen and fatigued a female harp-player. This commen- tator evidently considered harp-playing natural to Cotytto, and in fact uses the name Cotytto as that of the harp-player. Lucian (a.d. 120-200) talks of the reader of the Baptce blushing, and Hesychius (abouta.d. 400)tellsusthat Eupolis, firedwithanger againsttheCorinthians,exhibitedonthestageCotytto, a " deity of a vulgar sort " (cpoprixog, " coarse," of an uneducated kind, barbarous therefore). The Baptae were describedasmolles,andcurlingthe hairwassac- rificingtoCotytto. The male Baptaeweresaidtoimi- tate the dancing of women Horace expressly says ; the Cotyttiawerefemale orgies. Thefactis, weknow very little at first handofCotytto,but all subsequent evidence goes to prove a belief in the licence of her mysteriesaspartakenofbothbymenandwomen. That the word Baptae signifies " dyers" is certain. Fritzsche, a German critic, held that they got their title (Zdirrai possibly because they dyed their gar- mentsinthe orchestra Meineke says a certain meas- ; ure ofsupportisgiventothisextraordinaryidea,asin a play of Eupolis " dyeing the beauteous things held holytothegoddess" ismentioned. Thattheyshould have been called Dippers on account of some ritual x

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