{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/wikisource_Custom_and_Myth_The_Bull_Roarer/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/wikisource_Custom_and_Myth_The_Bull_Roarer","id":"wikisource_Custom_and_Myth_The_Bull_Roarer","license":"Public Domain / CC-BY-SA (see source)","rights_basis":"wikisource_site_inclusion_policy","source":"wikisource","source_url":"https://en.wikisource.org/wiki/Custom_and_Myth/The_Bull-Roarer","summary":null,"tags":["Headers_applying_DefaultSort_key","Subpages"],"text":"THE BULL-ROARER.\n\nA Study of the Mysteries.\n\nAs the belated traveller makes his way through the monotonous plains\nof Australia, through the Bush, with its level expanses and clumps of\ngrey-blue gum trees, he occasionally hears a singular sound. Beginning\nlow, with a kind of sharp tone thrilling through a whirring noise, it\ngrows louder and louder, till it becomes a sort of fluttering windy\nroar. If the traveller be a new comer, he is probably puzzled\nto the last degree. If he be an Englishman, country-bred, he says\nto himself, \u2018Why, that is the bull-roarer.\u2019 If he\nknows the colony and the ways of the natives, he knows that the blacks\nare celebrating their tribal mysteries. The roaring noise is made\nto warn all women to keep out of the way. Just as Pentheus was\nkilled (with the approval of Theocritus) because he profaned the rites\nof the women-worshippers of Dionysus, so, among the Australian blacks,\nmen must, at their peril, keep out of the way of female, and women out\nof the way of male, celebrations.\n\nThe instrument which produces the sounds that warn women to remain\nafar is a toy familiar to English country lads. They call it the\nbull-roarer. The common bull-roarer is an inexpensive toy which\nanyone can make. I do not, however, recommend it to families,\nfor two reasons. In the first place, it produces a most horrible\nand unexampled din, which endears it to the very young, but renders\nit detested by persons of mature age. In the second place, the\ncharacter of the toy is such that it will almost infallibly break all\nthat is fragile in the house where it is used, and will probably put\nout the eyes of some of the inhabitants. Having thus, I trust,\nsaid enough to prevent all good boys from inflicting bull-roarers on\ntheir parents, pastors, and masters, I proceed (in the interests of\nscience) to show how the toy is made. Nothing can be less elaborate.\nYou take a piece of the commonest wooden board, say the lid of a packing-case,\nabout a sixth of an inch in thickness, and about eight inches long and\nthree broad, and you sharpen the ends. When finished, the toy\nmay be about the shape of a large bay-leaf, or a \u2018fish\u2019\nused as a counter (that is how the New Zealanders make it), or the sides\nmay be left plain in the centre, and only sharpened towards the extremities,\nas in an Australian example lent me by Mr. Tylor. Then tie a strong\npiece of string, about thirty inches long, to one end of the piece of\nwood and the bull-roarer (the Australian natives call it turndun,\nand the Greeks called it \u03c1\u03bf\u03bc\u03b2\u03bf\u03c2)\nis complete. Now twist the end of the string tightly about your\nfinger, and whirl the bull-roarer rapidly round and round. For\na few moments nothing will happen. In a very interesting lecture\ndelivered at the Royal Institution, Mr. Tylor once exhibited a bull-roarer.\nAt first it did nothing particular when it was whirled round, and the\naudience began to fear that the experiment was like those chemical ones\noften exhibited at institutes in the country, which contribute at most\na disagreeable odour to the education of the populace. But when\nthe bull-roarer warmed to its work, it justified its name, producing\nwhat may best be described as a mighty rushing noise, as if some supernatural\nbeing \u2018fluttered and buzzed his wings with fearful roar.\u2019\nGrown-up people, of course, are satisfied with a very brief experience\nof this din, but boys have always known the bull-roarer in England as\none of the most efficient modes of making the hideous and unearthly\nnoises in which it is the privilege of youth to delight.\n\nThe bull-roarer has, of all toys, the widest diffusion, and the most\nextraordinary history. To study the bull-roarer is to take a lesson\nin folklore. The instrument is found among the most widely severed\npeoples, savage and civilised, and is used in the celebration of savage\nand civilised mysteries. There are students who would found on\nthis a hypothesis that the various races that use the bull-roarer all\ndescend from the same stock. But the bull roarer is introduced\nhere for the very purpose of showing that similar minds, working with\nsimple means towards similar ends, might evolve the bull-roarer and\nits mystic uses anywhere. There is no need for a hypothesis of\ncommon origin, or of borrowing, to account for this widely diffused\nsacred object.\n\nThe bull-roarer has been, and is, a sacred and magical instrument\nin many and widely separated lands. It is found, always as a sacred\ninstrument, employed in religious mysteries, in New Mexico, in Australia,\nin New Zealand, in ancient Greece, and in Africa; while, as we have\nseen, it is a peasant-boy\u2019s plaything in England. A number\nof questions are naturally suggested by the bull-roarer. Is it\na thing invented once for all, and carried abroad over the world by\nwandering races, or handed on from one people and tribe to another?\nOr is the bull-roarer a toy that might be accidentally hit on in any\ncountry where men can sharpen wood and twist the sinews of animals into\nstring? Was the thing originally a toy, and is its religious and\nmystical nature later; or was it originally one of the properties of\nthe priest, or medicine-man, which in England has dwindled to a plaything?\nLastly, was this mystical instrument at first employed in the rites\nof a civilised people like the Greeks, and was it in some way borrowed\nor inherited by South Africans, Australians, and New Mexicans?\nOr is it a mere savage invention, surviving (like certain other features\nof the Greek mysteries) from a distant stage of savagery? Our\nanswer to all these questions is that in all probability the presence\nof the \u03c1\u03bf\u03bc\u03b2\u03bf\u03c2, or bull-roarer, in\nGreek mysteries was a survival from the time when Greeks were in the\nsocial condition of Australians.\n\nIn the first place, the bull-roarer is associated with mysteries\nand initiations. Now mysteries and initiations are things that\ntend to dwindle and to lose their characteristic features as civilisation\nadvances. The rites of baptism and confirmation are not secret\nand hidden; they are common to both sexes, they are publicly performed,\nand religion and morality of the purest sort blend in these ceremonies.\nThere are no other initiations or mysteries that civilised modern man\nis expected necessarily to pass through. On the other hand, looking\nwidely at human history, we find mystic rites and initiations numerous,\nstringent, severe, and magical in character, in proportion to the lack\nof civilisation in those who practise them. The less the civilisation,\nthe more mysterious and the more cruel are the rites. The more\ncruel the rites, the less is the civilisation. The red-hot poker\nwith which Mr. Bouncer terrified Mr. Verdant Green at the sham masonic\nrites would have been quite in place, a natural instrument of probationary\ntorture, in the Freemasonry of Australians, Mandans, or Hottentots.\nIn the mysteries of Demeter or Bacchus, in the mysteries of a civilised\npeople, the red-hot poker, or any other instrument of torture, would\nhave been out of place. But in the Greek mysteries, just as in\nthose of South Africans, Red Indians, and Australians, the disgusting\npractice of bedaubing the neophyte with dirt and clay was preserved.\nWe have nothing quite like that in modern initiations. Except\nat Sparta, Greeks dropped the tortures inflicted on boys and girls in\nthe initiations superintended by the cruel Artemis.\nBut Greek mysteries retained the daubing with mud and the use of the\nbull-roarer. On the whole, then, and on a general view of the\nsubject, we prefer to think that the bull-roarer in Greece was a survival\nfrom savage mysteries, not that the bull-roarer in New Mexico, New Zealand,\nAustralia, and South Africa is a relic of civilisation.\n\nLet us next observe a remarkable peculiarity of the turndun,\nor Australian bull-roarer. The bull-roarer in England is a toy.\nIn Australia, according to Howitt and Fison, the bull-roarer is regarded with religious awe. \u2018When, on\nlately meeting with two of the surviving Kurnai, I spoke to them of\nthe turndun, they first looked cautiously round them to see that no\none else was looking, and then answered me in undertones.\u2019\nThe chief peculiarity in connection with the turndun is that women may\nnever look upon it. The Chepara tribe, who call it bribbun,\nhave a custom that, \u2018if seen by a woman, or shown by a man to\na woman, the punishment to both is death.\u2019\n\nAmong the Kurnai, the sacred mystery of the turndun is preserved\nby a legend, which gives a supernatural sanction to secrecy. When\nboys go through the mystic ceremony of initiation they are shown turnduns,\nor bull-roarers, and made to listen to their hideous din. They\nare then told that, if ever a woman is allowed to see a turndun, the\nearth will open, and water will cover the globe. The old men point\nspears at the boy\u2019s eyes, saying: \u2018If you tell this to any\nwoman you will die, you will see the ground broken up and like the sea;\nif you tell this to any woman, or to any child, you will be killed!\u2019\nAs in Athens, in Syria, and among the Mandans, the deluge-tradition\nof Australia is connected with the mysteries. In Gippsland there\nis a tradition of the deluge. \u2018Some children of the Kurnai\nin playing about found a turndun, which they took home to the camp and\nshowed the women. Immediately the earth crumbled away, and it\nwas all water, and the Kurnai were drowned.\u2019\n\nIn consequence of all this mummery the Australian women attach great\nsacredness to the very name of the turndun. They are much less\ninstructed in their own theology than the men of the tribe. One\nwoman believed she had heard Pundjel, the chief supernatural being,\ndescend in a mighty rushing noise, that is, in the sound of the turndun,\nwhen boys were being \u2018made men,\u2019 or initiated.\nOn turnduns the Australian sorcerers can fly up to heaven. Turnduns\ncarved with imitations of water-flowers are used by medicine-men in\nrain-making. New Zealand also has her bull-roarers; some of them,\ncarved in relief, are in the Christy Museum, and one is engraved here.\nI have no direct evidence as to the use of these Maori bull-roarers\nin the Maori mysteries. Their employment, however, may perhaps\nbe provisionally inferred.\n\nOne can readily believe that the New Zealand bull-roarer may be whirled\nby any man who is repeating a Karakia, or \u2018charm to raise\nthe wind\u2019:\u2014\n\n\u00a0\u00a0\u00a0Loud wind,\n\n\u00a0\u00a0\u00a0Lasting wind,\n\n\u00a0\u00a0\u00a0Violent whistling wind,\n\n\u00a0\u00a0\u00a0Dig up the calm reposing sky,\n\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Come, come.\n\nIn New Zealand \u2018the natives regarded the wind as an indication of the presence\nof their god,\u2019 a superstition not peculiar to Maori religion.\nThe \u2018cold wind\u2019 felt blowing over the hands at spiritualistic\ns\u00e9ances is also regarded (by psychical researchers) as\nan indication of the presence of supernatural beings. The windy\nroaring noise made by the bull-roarer might readily be considered by\nsavages, either as an invitation to a god who should present himself\nin storm, or as a proof of his being at hand. We have seen that\nthis view was actually taken by an Australian woman. The hymn\ncalled \u2018breath,\u2019 or haha, a hymn to the mystic wind,\nis pronounced by Maori priests at the moment of the initiation of young\nmen in the tribal mysteries. It is a mere conjecture, and possibly\nenough capable of disproof, but we have a suspicion that the use of\nthe mystica vannus Iacchi was a mode of raising a sacred wind\nanalogous to that employed by whirlers of the turndun.\n\nServius, the ancient commentator on Virgil, mentions, among other\nopinions, this\u2014that the vannus was a sieve, and that it\nsymbolised the purifying effect of the mysteries. But it is clear\nthat Servius was only guessing; and he offers other explanations, among\nthem that the vannus was a crate to hold offerings, primitias frugum.\n\nWe have studied the bull-roarer in Australia, we have caught a glimpse\nof it in England. Its existence on the American continent is proved\nby letters from New Mexico, and by a passage in Mr. Frank Cushing\u2019s\n\u2018Adventures in Zuni.\u2019 In Zuni, too, among a semi-civilised Indian tribe, or rather a tribe\nwhich has left the savage for the barbaric condition, we find the bull-roarer.\nHere, too, the instrument\u2014a \u2018slat,\u2019 Mr. Gushing calls\nit\u2014is used as a call to the ceremonial observance of the tribal\nritual. The Zunis have various \u2018orders of a more or less\nsacred and sacerdotal character.\u2019 Mr. Cushing writes:\u2014\n\n\u00a0\u00a0\u00a0These orders were engaged in their annual ceremonials, of which little\n\n\u00a0\u00a0\u00a0was told or shown me; but, at the end of four days, I heard one\n\n\u00a0\u00a0\u00a0morning a deep whirring noise. Running out, I saw a procession of\n\n\u00a0\u00a0\u00a0three priests of the bow, in plumed helmets and closely-fitting\n\n\u00a0\u00a0\u00a0cuirasses, both of thick buckskin\u2014gorgeous and solemn with sacred\n\n\u00a0\u00a0\u00a0embroideries and war-paint, begirt with bows, arrows, and war-clubs,\n\n\u00a0\u00a0\u00a0and each distinguished by his badge of degree\u2014coming down one of the\n\n\u00a0\u00a0\u00a0narrow streets. The principal priest carried in his arms a wooden\n\n\u00a0\u00a0\u00a0idol, ferocious in aspect, yet beautiful with its decorations of\n\n\u00a0\u00a0\u00a0shell, turquoise, and brilliant paint. It was nearly hidden by\n\n\u00a0\u00a0\u00a0symbolic slats and prayer-sticks most elaborately plumed. He was\n\n\u00a0\u00a0\u00a0preceded by a guardian with drawn bow and arrows, while another\n\n\u00a0\u00a0\u00a0followed, twirling the sounding slat, which had attracted alike my\n\n\u00a0\u00a0\u00a0attention and that of hundreds of the Indians, who hurriedly flocked\n\n\u00a0\u00a0\u00a0to the roofs of the adjacent houses, or lined the street, bowing their\n\n\u00a0\u00a0\u00a0heads in adoration, and scattering sacred prayer-meal on the god and\n\n\u00a0\u00a0\u00a0his attendant priests. Slowly they wound their way down the hill,\n\n\u00a0\u00a0\u00a0across the river, and off toward the mountain of Thunder. Soon an\n\n\u00a0\u00a0\u00a0identical procession followed and took its way toward the western\n\n\u00a0\u00a0\u00a0hills. I watched them long until they disappeared, and a few hours\n\n\u00a0\u00a0\u00a0afterward there arose from the top of 'Thunder Mountain' a dense\n\n\u00a0\u00a0\u00a0column of smoke, simultaneously with another from the more distant\n\n\u00a0\u00a0\u00a0western mesa of 'U-ha-na-mi,' or 'Mount of the Beloved.'\n\n\u00a0\u00a0\u00a0Then they told me that for four days I must neither touch nor eat\n\n\u00a0\u00a0\u00a0flesh or oil of any kind, and for ten days neither throw any refuse\n\n\u00a0\u00a0\u00a0from my doors, nor permit a spark to leave my house, for 'This was the\n\n\u00a0\u00a0\u00a0season of the year when the \"grandmother of men\" (fire) was precious.'\n\nHere then, in Zuni, we have the bull-roarer again, and once more\nwe find it employed as a summons to the mysteries. We do not learn,\nhowever, that women in Zuni are forbidden to look upon the bull-roarer.\nFinally, the South African evidence, which is supplied by letters from\na correspondent of Mr. Tylor\u2019s, proves that in South Africa, too,\nthe bull-roarer is employed to call the men to the celebration of secret\nfunctions. A minute description of the instrument, and of its\nmagical power to raise a wind, is given in Theal\u2019s \u2018Kaffir\nFolklore,\u2019 p. 209. The bull-roarer has not been made a subject\nof particular research; very probably later investigations will find\nit in other parts of the modern world besides America, Africa, New Zealand,\nand Australia. I have myself been fortunate enough to encounter\nthe bull-roarer on the soil of ancient Greece and in connection with\nthe Dionysiac mysteries. Clemens of Alexandria, and Arnobius,\nan early Christian father who follows Clemens, describe certain toys\nof the child Dionysus which were used in the mysteries. Among\nthese are turbines, \u03ba\u03c9\u03bd\u03bf\u03b9, and \u03c1\u03bf\u03bc\u03b2\u03bf\u03b9.\nThe ordinary dictionaries interpret all these as whipping-tops, adding\nthat \u03c1\u03bf\u03bc\u03b2\u03bf\u03c2 is sometimes \u2018a\nmagic wheel.\u2019 The ancient scholiast on Clemens, however,\nwrites: \u2018The \u03ba\u03c9\u03bd\u03bf\u03c2 is a little piece\nof wood, to which a string is fastened, and in the mysteries it is whirled\nround to make a roaring noise.\u2019 Here, in short, we have a brief but complete description of the bull-roarer\nof the Australian turndun. No single point is omitted. The \u03ba\u03c9\u03bd\u03bf\u03c2, like the turndun, is\na small object of wood, it is tied to a string, when whirled round it\nproduces a roaring noise, and it is used at initiations. This\nis not the end of the matter.\n\nIn the part of the Dionysiac mysteries at which the toys of the child\nDionysus were exhibited, and during which (as it seems) the \u03ba\u03c9\u03bd\u03bf\u03c2,\nor bull-roarer, was whirred, the performers daubed themselves all over\nwith clay. This we learn from a passage in which Demosthenes describes\nthe youth of his hated adversary, \u00c6schines. The mother of\n\u00c6schines, he says, was a kind of \u2018wise woman,\u2019 and\ndabbler in mysteries. \u00c6schines used to aid her by bedaubing\nthe initiate over with clay and bran.\nThe word \u03b1\u03c0\u03bf\u03bc\u03b1\u03c4\u03c4\u03c9\u03bd, here\nused by Demosthenes, is explained by Harpocration as the ritual term\nfor daubing the initiated. A story was told, as usual, to explain\nthis rite. It was said that, when the Titans attacked Dionysus\nand tore him to pieces, they painted themselves first with clay, or\ngypsum, that they might not be recognised. Nonnus shows, in several\nplaces, that down to his time the celebrants of the Bacchic mysteries\nretained this dirty trick. Precisely the same trick prevails in\nthe mysteries of savage peoples. Mr. Winwood Reade\nreports the evidence of Mongilomba. When initiated, Mongilomba\nwas \u2018severely flogged in the Fetich House\u2019 (as young Spartans\nwere flogged before the animated image of Artemis), and then he was\n\u2018plastered over with goat-dung.\u2019 Among the natives\nof Victoria, the \u2018body of the initiated is bedaubed with clay, mud, charcoal\npowder, and filth of every kind.\u2019 The girls are plastered\nwith charcoal powder and white clay, answering to the Greek gypsum.\nSimilar daubings were performed at the mysteries by the Mandans, as\ndescribed by Catlin; and the Zunis made raids on Mr. Cushing\u2019s\nblack paint and Chinese ink for like purposes. On the Congo, Mr.\nJohnson found precisely the same ritual in the initiations. Here,\nthen, not to multiply examples, we discover two singular features in\ncommon between Greek and savage mysteries. Both Greeks and savages\nemploy the bull-roarer, both bedaub the initiated with dirt or with\nwhite paint or chalk. As to the meaning of the latter very un-Aryan\npractice, one has no idea. It is only certain that war parties\nof Australian blacks bedaub themselves with white clay to alarm their\nenemies in night attacks. The Phocians, according to Herodotus\n(viii. 27), adopted the same \u2018aisy stratagem,\u2019 as Captain\nCostigan has it. Tellies, the medicine-man (\u03bc\u03b1\u03bd\u03c4\u03b9\u03c2),\nchalked some sixty Phocians, whom he sent to make a night attack on\nthe Thessalians. The sentinels of the latter were seized with\nsupernatural horror, and fled, \u2018and after the sentinels went the\narmy.\u2019 In the same way, in a night attack among the Australian Kurnai,\n\u2018they\nall rapidly painted themselves with pipe-clay: red ochre is no use,\nit cannot frighten an enemy.\u2019 If, then, Greeks in the historic\nperiod kept up Australian tactics, it is probable that the ancient mysteries\nof Greece might retain the habit of daubing the initiated which occurs\nin savage rites.\n\n\u2018Come now,\u2019 as Herodotus would say, \u2018I will show\nonce more that the mysteries of the Greeks resemble those of Bushmen.\u2019 In Lucian\u2019s Treatise on Dancing,\nwe read, \u2018I pass over the fact that you cannot find a single ancient\nmystery in which there is not dancing. . . . To prove this I will not\nmention the secret acts of worship, on account of the uninitiated.\nBut this much all men know, that most people say of those who reveal\nthe mysteries, that they \u201cdance them out.\u201d\u2019\nHere Liddell and Scott write, rather weakly, \u2018to dance out, let\nout, betray, probably of some dance which burlesqued these ceremonies.\u2019\nIt is extremely improbable that, in an age when it was still forbidden\nto reveal the \u03bf\u03c1y\u03b9\u03b1, or secret rites, those rites\nwould be mocked in popular burlesques. Lucian obviously intends\nto say that the matter of the mysteries was set forth in ballets d\u2019action. Now this is exactly the case in the surviving\nmysteries of the Bushmen. Shortly after the rebellion of Langalibalele\u2019s\ntribe, Mr. Orpen, the chief magistrate in St. John\u2019s Territory,\nmade the acquaintance of Qing, one of the last of an all but exterminated\ntribe. Qing \u2018had never seen a white man, except fighting,\u2019\nwhen he became Mr. Orpen\u2019s guide. He gave a good deal of\ninformation about the myths of his people, but refused to answer certain\nquestions. \u2018You are now asking the secrets that are not\nspoken of.\u2019 Mr. Orpen asked, \u2018Do you know the secrets?\u2019\nQing replied, \u2018No, only the initiated men of that dance know these\nthings.\u2019 To \u2018dance\u2019 this or that means, \u2018to\nbe acquainted with this or that mystery;\u2019 the dances were originally\ntaught by Cagn, the mantis, or grasshopper god. In many mysteries,\nQing, as a young man, was not initiated. He could not \u2018dance them out.\u2019\n\nThere are thus undeniably close resemblances between the Greek mysteries\nand those of the lowest contemporary races.\n\nAs to the bull-roarer, its recurrence among Greeks, Zunis, Kamilaroi,\nMaoris, and South African races, would be regarded, by some students,\nas a proof that all these tribes had a common origin, or had borrowed\nthe instrument from each other. But this theory is quite unnecessary.\nThe bull-roarer is a very simple invention. Anyone might find\nout that a bit of sharpened wood, tied to a string, makes, when whirred,\na roaring noise. Supposing that discovery made, it is soon turned\nto practical use. All tribes have their mysteries. All want\na signal to summon the right persons together and warn the wrong persons\nto keep out of the way. The church bell does as much for us, so\ndid the shaken seistron for the Egyptians. People with neither bells nor seistra find the bull-roarer, with its mysterious\nsound, serve their turn. The hiding of the instrument from women\nis natural enough. It merely makes the alarm and absence of the\ncurious sex doubly sure. The stories of supernatural consequences\nto follow if a woman sees the turndun lend a sanction. This is\nnot a random theory, without basis. In Brazil, the natives have\nno bull-roarer, but they have mysteries, and the presence of the women\nat the mysteries of the men is a terrible impiety. To warn away\nthe women, the Brazilians make loud \u2018devil-music\u2019 on what\nare called \u2018jurupari pipes.\u2019 Now, just as in Australia,\nthe women may not see the jurupari pipes on pain of death.\nWhen the sound of the jurupari pipes is heard, as when the turndun is\nheard in Australia, every woman flees and hides herself. The women\nare always executed if they see the pipes. Mr. Alfred Wallace\nbought a pair of these pipes, but he had to embark them at a distance\nfrom the village where they were procured. The seller was afraid\nthat some unknown misfortune would occur if the women of his village set eyes on the juruparis.\n\nThe conclusion from all these facts seems obvious. The bull-roarer\nis an instrument easily invented by savages, and easily adopted into\nthe ritual of savage mysteries. If we find the bull-roarer used\nin the mysteries of the most civilised of ancient peoples, the most\nprobable explanation is, that the Greeks retained both the mysteries,\nthe bull-roarer, the habit of bedaubing the initiate, the torturing\nof boys, the sacred obscenities, the antics with serpents, the dances,\nand the like, from the time when their ancestors were in the savage\ncondition. That more refined and religious ideas were afterwards\nintroduced into the mysteries seems certain, but the rites were, in\nmany cases, simply savage. Unintelligible (except as survivals)\nwhen found among Hellenes, they become intelligible enough among savages,\nbecause they correspond to the intellectual condition and magical fancies\nof the lower barbarism. The same sort of comparison, the same\nkind of explanation, will account, as we shall see, for the savage myths\nas well as for the savage customs which survived among the Greeks.\n\nFootnotes","title":"Custom and Myth/The Bull-Roarer","tradition":"myth-cosmogony","translated_text":null,"word_count":4024}