[320] Henry Maundrell, “A Journey from Aleppo to Jerusalem at Easter, A.D. 1697,” in Bohn’s Early Travellers in Palestine (London, 1848), pp. 462-465; Mgr.  Auvergne, in Annales de la Propagation de la Foi, x. (1837) pp. 23 sq.; A.P.  Stanley, Sinai and Palestine, Second Edition (London, 1856), pp. 460-465; E. Cortet, Essai sur les Fetes Religieuses (Paris, 1867), pp. 137-139; A.W.  Kinglake, Eothen, chapter xvi. pp. 158-163 (Temple Classics edition); Father N. Abougit, S.J., “Le feu du Saint-Sepulcre,” Les Missions Catholiques, viii. (1876) pp. 518 sq.; Rev. C.T.  Wilson, Peasant Life in the Holy Land (London, 1906), pp. 45 sq.; P. Saint-yves, “Le Renouvellement du Feu Sacre,” Revue des Traditions Populaires, xxvii. (1912) pp. 449 sqq. The distribution of the new fire in the Church of the Holy Sepulchre is the subject of a picture by Holman Hunt.  From some printed notes on the picture, with which Mrs. Holman Hunt was so kind as to furnish me, it appears that the new fire is carried by horsemen to Bethlehem and Jaffa, and that a Russian ship conveys it from Jaffa to Odessa, whence it is distributed all over the country.

[321] Father X. Abougit, S.J., “Le feu du Saint-Sepulcre,” Les Missions Catholiques, viii. (1876) pp. 165-168.

[322] I have described the ceremony as I witnessed it at Athens, on April 13th, 1890.  Compare Folk-lore, i. (1890) p. 275.  Having been honoured, like other strangers, with a place on the platform, I did not myself detect Lucifer at work among the multitude below; I merely suspected his insidious presence.

[323] W.H.D.  Rouse, “Folk-lore from the Southern Sporades,” Folk-lore, x. (1899) p. 178.

[324] Mrs. A.E.  Gardner was so kind as to send me a photograph of a Theban Judas dangling from a gallows and partially enveloped in smoke.  The photograph was taken at Thebes during the Easter celebration of 1891.

[325] G.F.  Abbott, Macedonian Folklore (Cambridge, 1903) p. 37.

[326] Cirbied, “Memoire sur la gouvernment et sur la religion des anciens Armeniens,” Memoires publiees par la Societe Royale des Antiquaires de France, ii. (1820) pp. 285-287; Manuk Abeghian, Der armenische Volksglaube (Leipsic, 1899), pp. 72-74.  The ceremony is said to be merely a continuation of an old heathen festival which was held at the beginning of spring in honour of the fire-god Mihr.  A bonfire was made in a public place, and lamps kindled at it were kept burning throughout the year in each of the fire-god’s temples.

[327] The Magic Art and the Evolution of Kings, i. 32, ii. 243; Spirits of the Corn and of the Wild, ii. 65, 74, 75, 78, 136.

[328] Garcilasso de la Vega, Royal Commentaries of the Yncas translated by (Sir) Clements R. Markham (Hakluyt Society, London, 1869-1871), vol. ii. pp. 155-163.  Compare Juan de Velasco, “Histoire du Royaume de Quito,” in H. Ternaux-Compans’s Voyages, Relations et Memoires originaux pour servir a l’Histoire de la Decouverte de l’Amerique, xviii. (Paris, 1840) p. 140.