Footnotes

1.

Ch. E. Gover, “The Pongol Festival in Southern India,” Journal of the Royal Asiatic Society, N.S., v. (1870) pp. 96 sq.

2.

W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 314 sqq.; Captain G. R. Hearn, “Passing through the Fire at Phalon,” Man, v. (1905) pp. 154 sq. On the custom of walking through fire, or rather over a furnace, see Andrew Lang, Modern Mythology (London, 1897), pp. 148-175; id., in Athenaeum, 26th August and 14th October, 1899; id., in Folk-lore, xii. (1901) pp. 452-455; id., in Folk-lore, xiv. (1903) pp. 87-89. Mr. Lang was the first to call attention to the wide prevalence of the rite in many parts of the world.

3.

Pandit Janardan Joshi, in North Indian Notes and Queries, iii. pp. 92 sq., § 199 (September, 1893); W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 318 sq.

4.

E. T. Atkinson, “Notes on the History of Religion in the Himalayas of the N.W. Provinces,” Journal of the Asiatic Society of Bengal, liii. Part i. (Calcutta, 1884) p. 60. Compare W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), ii. 313 sq.

5.

See above, vol. i. pp. 136 sq.

6.

G. Schlegel, Uranographie Chinoise (The Hague and Leyden, 1875), pp. 143 sq.; id., “La fête de fouler le feu célébrée en Chine et par les Chinois à Java,” Internationales Archiv für Ethnographie, ix. (1896) pp. 193-195. Compare J. J. M. de Groot, The Religious System of China, vi. (Leyden, 1910) pp. 1292 sq. According to Professor Schlegel, the connexion between this festival and the old custom of solemnly extinguishing and relighting the fire in spring is unquestionable.

7.

The Dying God, p. 262.

8.

(Sir) H. H. Risley, Tribes and Castes of Bengal, Ethnographic Glossary (Calcutta, 1891-1892), i. 255 sq. Compare W. Crooke, Popular Religion and Folk-lore of Northern India (Westminster, 1896), i. 19; id., Tribes and Castes of the North-Western Provinces and Oudh (Calcutta, 1896), ii. 355. According to Sir Herbert Risley, the trench filled with smouldering ashes is so narrow (only a span and a quarter wide) “that very little dexterity would enable a man to walk with his feet on either edge, so as not to touch the smouldering ashes at the bottom.”

9.

W. Crooke, Tribes and Castes of the North-Western Provinces and Oudh, ii. 82.

10.

M. J. Walhouse, “Passing through the Fire,” Indian Antiquary, vii. (1878) pp. 126 sq. Compare J. A. Dubois, Mœurs, Institutions et Cérémonies des Peuples de l'Inde (Paris, 1825), ii. 373; E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), pp. 471-486; G. F. D'Penha, in Indian Antiquary, xxxi. (1902) p. 392; “Fire-walking in Ganjam,” Madras Government Museum Bulletin, vol. iv. No. 3 (Madras, 1903), pp. 214-216. At Akka timanhully, one of the many villages which help to make up the town of Bangalore in Southern India, one woman at least from every house is expected to walk through the fire at the village festival. Captain J. S. F. Mackenzie witnessed the ceremony in 1873. A trench, four feet long by two feet wide, was filled with live embers. The priest walked through it thrice, and the women afterwards passed through it in batches. Capt. Mackenzie remarks: “From the description one reads of walking through fire, I expected something sensational. Nothing could be more tame than the ceremony we saw performed; in which there never was nor ever could be the slightest danger to life. Some young girl, whose soles were tender, might next morning find that she had a blister, but this would be the extent of harm she could receive.” See Captain J. S. F. Mackenzie, “The Village Feast,” Indian Antiquary, iii. (1874) pp. 6-9. But to fall on the hot embers might result in injuries which would prove fatal, and such an accident is known to have occurred at a village in Bengal. See H. J. Stokes, “Walking through Fire,” Indian Antiquary, ii. (1873) pp. 190 sq. At Afkanbour, five days' march from Delhi, the Arab traveller Ibn Batutah saw a troop of fakirs dancing and even rolling on the glowing embers of a wood fire. See Voyages d'Ibn Batoutah (Paris, 1853-1858), ii. 6 sq., iii. 439.

11.

Sonnerat, Voyage aux Indes orientales et à la Chine (Paris, 1782), i. 247 sq.

12.

Madras Government Museum, Bulletin, vol. iv. No. 1 (Madras, 1901), pp. 55-59; E. Thurston, Ethnographic Notes in Southern India (Madras, 1906), pp. 471-474. One of the places where the fire-festival in honour of Draupadi takes place annually is the Allandur Temple, at St. Thomas's Mount, near Madras. Compare “Fire-walking Ceremony at the Dharmaraja Festival,” The Quarterly Journal of the Mythic Society, vol. ii. No. 1 (October, 1910), pp. 29-32.

13.

E. Thurston, Castes and Tribes of Southern India (Madras, 1909), i. 98 sq.; id., Ethnographic Notes in Southern India (Madras, 1906), pp. 476 sq.

14.

E. Thurston, Castes and Tribes of Southern India (Madras, 1909), i. 100 sq.

15.

F. Metz, The Tribes inhabiting the Neilgherry Hills, Second Edition (Mangalore, 1864), p. 55.

16.

“A Japanese Fire-walk,” American Anthropologist, New Series, v. (1903) pp. 377-380. The ceremony has been described to me by two eye-witnesses, Mr. Ernest Foxwell of St. John's College, Cambridge, and Miss E. P. Hughes, formerly Principal of the Teachers' Training College, Cambridge. Mr. Foxwell examined the feet of the performers both before and after their passage through the fire and found no hurt. The heat was so great that the sweat ran down him as he stood near the bed of glowing charcoal. He cannot explain the immunity of the performers. He informs me that the American writer Percival Lowell walked in the fire and was burned so severely that he was laid up in bed for three weeks; while on the other hand a Scotch engineer named Hillhouse passed over the hot charcoal unscathed. Several of Miss Hughes's Japanese pupils also went through the ordeal with impunity, but one of them burned a toe. Both before and after walking through the fire the people dipped their feet in a white stuff which Miss Hughes was told was salt. Compare W. G. Aston, Shinto (London, 1905), p. 348: “At the present day plunging the hand into boiling water, walking barefoot over a bed of live coals, and climbing a ladder formed of sword-blades set edge upwards are practised, not by way of ordeal, but to excite the awe and stimulate the piety of the ignorant spectators.”

17.

Basil Thomson, South Sea Yarns (Edinburgh and London, 1894), pp. 195-207. Compare F. Arthur Jackson, “A Fijian Legend of the Origin of the Vilavilairevo or Fire Ceremony,” Journal of the Polynesian Society, vol. iii. No. 2 (June, 1894), pp. 72-75; R. Fulton, “An Account of the Fiji Fire-walking Ceremony, or Vilavilairevo, with a probable explanation of the mystery,” Transactions and Proceedings of the New Zealand Institute, xxxv. (1902) pp. 187-201; Lieutenant Vernon H. Haggard, in Folk-lore, xiv. (1903) pp. 88 sq.

18.

S. P. Langley, “The Fire-walk Ceremony in Tahiti,” Report of the Smithsonian Institution for 1901 (Washington, 1902), pp. 539-544; id., in Folk-lore, xiv. (1901) pp. 446-452; “More about Fire-walking,” Journal of the Polynesian Society, vol. x. No. 1 (March, 1901), pp. 53 sq. In his Modern Mythology (pp. 162-165) Andrew Lang quotes from The Polynesian Society's Journal, vol. ii. No. 2, pp. 105-108, an account of the fire-walk by Miss Tenira Henry, which seems to refer to Raiatea, one of the Tahitian group of islands.

19.

Annales de l'Association de la Propagation de la Foi, lxix. (1897) pp. 130-133. But in the ceremony here described the chief performer was a native of Huahine, one of the Tahitian group of islands. The wood burned in the furnace was hibiscus and native chestnut (Inocarpus edulis). Before stepping on the hot stones the principal performer beat the edge of the furnace twice or thrice with ti leaves (dracaena).

20.

Les Missions Catholiques, x. (1878) pp. 141 sq.; A. Lang, Modern Mythology, p. 167, quoting Mr. Henry R. St. Clair.

21.

Peter Kolben, The Present State of the Cape of Good Hope, Second Edition (London, 1738), i. 129-133.

22.

A. C. Hollis, The Nandi (Oxford, 1909), pp. 45 sq.

23.

Rev. Joseph Shooter, The Kafirs of Natal (London, 1857), p. 35.

24.

Diego de Landa, Relation des choses de Yucatan (Paris, 1864), pp. 231, 233.

25.

Strabo, xii. 2. 7, p. 537. Compare Adonis, Attis, Osiris, Second Edition, pp. 89, 134 sqq.

26.

Pliny, Nat. Hist. vii. 19; Virgil, Aen. xi. 784 sqq. with the comment of Servius; Strabo, v. 2. 9, p. 226; Dionysius Halicarnasensis, Antiquit. Rom. iii. 32. From a reference to the custom in Silius Italicus (v. 175 sqq.) it seems that the men passed thrice through the furnace holding the entrails of the sacrificial victims in their hands. The learned but sceptical Varro attributed their immunity in the fire to a drug with which they took care to anoint the soles of their feet before they planted them in the furnace. See Varro, cited by Servius, on Virgil, Aen. xi. 787. The whole subject has been treated by W. Mannhardt (Antike Wald- und Feldkulte, Berlin, 1877, pp. 327 sqq.), who compares the rites of these “Soranian Wolves” with the ceremonies performed by the brotherhood of the Green Wolf at Jumièges in Normandy. See above, vol. i. pp. 185 sq.

27.

L. Preller (Römische Mythologie,3 i. 268), following G. Curtius, would connect the first syllable of Soranus and Soracte with the Latin sol, “sun.” However, this etymology appears to be at the best very doubtful. My friend Prof. J. H. Moulton doubts whether Soranus can be connected with sol; he tells me that the interchange of l and r is rare. He would rather connect Soracte with the Greek ὕραξ, “a shrew-mouse.” In that case Apollo Soranus might be the equivalent of the Greek Apollo Smintheus, “the Mouse Apollo.” Professor R. S. Conway also writes to me (11th November 1902) that Soranus and Soracte “have nothing to do with sol; r and l are not confused in Italic.”

28.

Livy, xxvi. 11. About this time the Carthaginian army encamped only three miles from Rome, and Hannibal in person, at the head of two thousand cavalry, rode close up to the walls and leisurely reconnoitered them. See Livy, xxvi. 10; Polybius, ix. 5-7.

29.

Above, p. 1.

30.

Above, p. 15.

31.

Above, pp. 13 sq.

32.

Above, p. 8, compare p. 3.

33.

J. J. M. de Groot, The Religious System of China, i. (Leyden, 1892), p. 355; id. vi. (Leyden, 1910) p. 942.

34.

Rev. J. H. Gray, China (London, 1878), i. 287, 305; J. J. M. de Groot, op. cit. i. 32, vi. 942.

35.

J. J. M. de Groot, op. cit. i. 137, vi. 942.

36.

J. G. Gmelin, Reise durch Sibirien (Göttingen, 1751-1752), i. 333.

37.

W. L. Priklonski, “Ueber das Schamenthum bei den Jakuten,” in A. Bastian's Allerlei aus Volks- und Menschenkunde (Berlin, 1888), i. 219. Compare Vasilij Priklonski, “Todtengebräuche der Jakuten,” Globus, lix. (1891) p. 85.

38.

J. A. H. Louis, The Gates of Thibet (Calcutta, 1894), p. 116.

39.

E. Allegret, “Les Idées religieuses des Fañ (Afrique Occidentale),” Revue de l'Histoire des Religions, l. (1904) p. 220.

40.

A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast of West Africa (London, 1890), p. 160.

41.

Above, pp. 162, 163, 211, 212, 214, 215, 217.

42.

See the references above, vol. i. p. 342 note 2.

43.

See the references above, vol. i. p. 342 note 3.

44.

See The Magic Art and the Evolution of Kings, ii. 52 sqq., 127; The Scapegoat, pp. 157 sqq. Compare R. Kühnau, Schlesische Sagen (Berlin, 1910-1913), iii. p. 69, No. 1428: “In the county of Glatz the people believe that on Walpurgis Night (the Eve of May Day) the witches under cover of the darkness seek to harm men in all sorts of ways. To guard themselves against them the people set small birch trees in front of the house-door on the previous day, and are of opinion that the witches must count all the leaves on these little trees before they can get into the house. While they are still at this laborious task, the day dawns and the dreaded guests must retire to their own realm”; id., iii. p. 39, No. 1394: “On St. John's Night (between the 23rd and 24th of June) the witches again busily bestir themselves to force their way into the houses of men and the stalls of cattle. People stick small twigs of oak in the windows and doors of the houses and cattle-stalls to keep out the witches. This is done in the neighbourhood of Patschkau and generally in the districts of Frankenstein, Münsterberg, Grottkau, and Neisse. In the same regions they hang garlands, composed of oak leaves intertwined with flowers, at the windows. The garland must be woven in the house itself and may not be carried over any threshold; it must be hung out of the window on a nail, which is inserted there.” Similar evidence might be multiplied almost indefinitely.

45.

The Golden Bough, Second Edition (London, 1900), ii. 314-316.

46.

The Dying God, pp. 249 sqq.

47.

Above, vol. i. p. 117, compare pp. 143, 144.

48.

See above, vol. i. p. 120.

49.

The Magic Art and the Evolution of Kings, ii. 56 sqq.

50.

Above, vol. i. pp. 120, 167.

51.

Above, vol. i. pp. 115 sq., 116, 142, 173 sq., 185, 191, 192, 193, 209.

52.

Above, vol. i. p. 120.

53.

Above, vol. i. p. 116. But the effigy is called the Witch.

54.

The chapter has since been expanded into the four volumes of The Dying God, Spirits of the Corn and of the Wild, and The Scapegoat.

55.

The Dying God, p. 262.

56.

Above, pp. 9, 10, 14.

57.

Among the Klings of Southern India the ceremony of walking over a bed of red-hot ashes is performed by a few chosen individuals, who are prepared for the rite by a devil-doctor or medicine-man. The eye-witness who describes the ceremony adds: “As I understood it, they took on themselves and expiated the sins of the Kling community for the past year.” See the letter of Stephen Ponder, quoted by Andrew Lang, Modern Mythology (London, 1897), p. 160.

58.

The Dying God, pp. 205 sqq.; Spirits of the Corn and of the Wild, i. 216 sqq.

59.

Above, vol. i. p. 120.

60.

Above, vol. i. p. 186.

61.

Above, vol. i. p. 148.

62.

Above, vol. i. p. 233.

63.

Above, vol. i. p. 194.

64.

W. Mannhardt, Baumkultus, p. 524.

65.

Bavaria, Landes- und Volkskunde des Königreichs Bayern (Munich, 1860-1867), iii. 956; W. Mannhardt, Baumkultus, p. 524. In the neighbourhood of Breitenbrunn the lad who collects fuel at this season has his face blackened and is called “the Charcoal Man” (Bavaria, etc., ii. 261).

66.

A. Birlinger, Volksthümliches aus Schwaben (Freiburg im Breisgau, 1861-1862), ii. 121 sq., § 146; W. Mannhardt, Baumkultus, pp. 524 sq.

67.

E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), pp. 428 sq., §§ 120, 122; O. Freiherr von Reinsberg-Düringsfeld, Das festliche Jahr (Leipsic, 1863), p. 194; J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 176; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 49, § 311; W. J. A. Tettau und J. D. H. Temme, Die Volkssagen Ost-preussens, Litthauens und West-preussens (Berlin, 1837), pp. 277 sq.; K. Haupt, Sagenbuch der Lausitz (Leipsic, 1862-1863), i. 48; R. Eisel, Sagenbuch des Voigtlandes (Gera, 1871), p. 31, Nr. 62.

68.

Montanus, Die deutschen Volksfeste, Volksbräuche und deutscher Volksglaube (Iserlohn, n.d.), p. 34.

69.

E. Hoffmann-Krayer, Feste und Bräuche des Schweizervolkes (Zurich, 1913), p. 163.

70.

E. H. Meyer, Badisches Volksleben (Strasburg, 1900), p. 507.

71.

J. A. E. Köhler, loc. cit. Tacitus tells us that the image of the goddess Nerthus, her vestments, and chariot were washed in a certain lake, and that immediately afterwards the slaves who ministered to the goddess were swallowed by the lake (Germania, 40). The statement may perhaps be understood to mean that the slaves were drowned as a sacrifice to the deity. Certainly we know from Tacitus (Germania, 9 and 39) that the ancient Germans offered human sacrifices.

72.

E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), p. 429, § 121.

73.

O. Frh. von Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen (Prague, n.d.), p. 311.

74.

Karl Lynker, Deutsche Sagen und Sitten in hessischen Gauen2 (Cassel and Göttingen, 1860), pp. 253, 254, §§ 335, 336.

75.

E. H. Meyer, Badisches Volksleben (Strasburg, 1900), p. 506.

76.

Giuseppe Pitrè, Spettacoli e Feste Popolari Siciliane (Palermo, 1881), p. 313.

77.

J. Grimm, Deutsche Mythologie,4 i. 489 sq., iii. 487; A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 77 § 92; O. Freiherr von Reinsberg-Düringsfeld, Das festliche Jahr (Leipsic, 1863), p. 193; F. J. Vonbun, Beiträge zur deutschen Mythologie (Chur, 1862), p. 133; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), i. 143 § 161; Karl Haupt, Sagenbuch der Lausitz (Leipsic, 1862-1863), i. 248, No. 303; F. J. Wiedemann, Aus dem inneren und äusseren Leben der Ehsten (St. Petersburg, 1876), p. 415; L. Lloyd, Peasant Life in Sweden (London, 1870), pp. 261 sq.; Paul Sébillot, Le Folk-lore de France (Paris, 1904-1907), ii. 160 sq.; T. F. Thiselton Dyer, British Popular Customs (London, 1876), pp. 322 sq., 329 sq. For more evidence, see above, vol. i. pp. 193, 194, 205 sq., 208, 210, 216; Adonis, Attis, Osiris, Second Edition, pp. 204 sqq.

78.

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 420 sq.; E. Monseur, Le Folklore Wallon (Brussels, n.d.), p. 130; P. Sébillot, Le Folk-lore de France, ii. 374 sq.

79.

E. Hoffmann-Krayer, Feste und Bräuche des Schweizervolkes (Zurich, 1913), p. 163. See above, p. 27.

80.

E. Westermarck, “Midsummer Customs in Morocco,” Folk-lore, xvi. (1905) pp. 31 sq.; id., Ceremonies and Beliefs connected with Agriculture, certain Dates of the Solar Year, and the Weather in Morocco (Helsingfors, 1913), pp. 84-86; E. Doutté, Magie et Religion dans l'Afrique du Nord (Algiers, 1908), pp. 567 sq. See also above, vol. i. p. 216.

81.

See above, vol. i. pp. 213-219.

82.

E. Westermarck, Ceremonies and Beliefs connected with Agriculture, certain Dates of the Solar Year, and the Weather in Morocco (Helsingfors, 1913), pp. 94 sq.

83.

This has been rightly pointed out by Dr. Edward Westermarck (“Midsummer Customs in Morocco,” Folk-lore, xvi. (1905) p. 46).

84.

Caesar, Bell. Gall. vi. 15; Strabo, iv. 4. 5, p. 198; Diodorus Siculus, v. 32. See W. Mannhardt, Baumkultus, pp. 525 sqq.

85.

Strabo, iv. 4. 4, p. 197: τὰς δὲ φονικὰς δίκας μάλιστα τούτοις [i.e. the Druids] ἐπετέτραπτο δικάζειν, ὅταν τε φορὰ τούτων ᾖ, φορὰν καὶ τῆς χώρας νομίζουσιν ὑπάρχειν. On this passage see W. Mannhardt, Baumkultus, pp. 529 sqq.; and below, pp. 42 sq.

86.

The Magic Art and the Evolution of Kings, ii. 80 sqq.

87.

Madame Clément, Histoire des fêtes civiles et religieuses du département du Nord2 (Cambrai, 1836), pp. 193-200; A. de Nore, Coutumes, Mythes et Traditions des Provinces de France, (Paris and Lyons, 1846), pp. 323 sq.; F. W. Fairholt, Gog and Magog, the Giants in Guildhall, their real and legendary History (London, 1859), pp. 78-87; W. Mannhardt, Baumkultus, p. 523, note. It is said that the giantess made her first appearance in 1665, and that the children were not added to the show till the end of the seventeenth century. In the eighteenth century the procession took place on the third Sunday in June, which must always have been within about a week of Midsummer Day (H. Gaidoz, “Le dieu gaulois du soleil et le symbolisme de la roue,” Revue Archéologique, iii. série iv. 32 sq.).

88.

The Gentleman's Magazine, xxix. (1759), pp. 263-265; Madame Clément, Histoire des fêtes civiles et religieuses du département du Nord,2 pp. 169-175; A. de Nore, Coutumes, Mythes et Traditions des Provinces de France, pp. 328-332. Compare John Milner, The History, Civil and Ecclesiastical, and Survey of the Antiquities of Winchester (Winchester, n.d.), i. 8 sq. note 6; John Brand, Popular Antiquities of Great Britain (London, 1882-1883), i. 325 sq.; James Logan, The Scottish Gael or Celtic Manners, edited by Rev. Alex. Stewart (Inverness, n.d.), ii. 358. According to the writer in The Gentleman's Magazine the name of the procession was the Cor-mass.

89.

Madame Clément, Histoire des fêtes civiles et religieuses, etc., de la Belgique méridionale, etc. (Avesnes, 1846), p. 252; Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 123-126. We may conjecture that the Flemish Reuze, like the Reuss of Dunkirk, is only another form of the German Riese, “giant.”

90.

F. W. Fairholt, Gog and Magog, the Giants in Guildhall, their real and legendary History (London, 1859), pp. 64-78. For the loan of this work and of the one cited in the next note I have to thank Mrs. Wherry, of St. Peter's Terrace, Cambridge.

91.

E. Fourdin, “La foire d'Ath,” Annales du Cercle Archéologique de Mons, ix. (Mons, 1869) pp. 7, 8, 12, 36 sq. The history of the festival has been carefully investigated, with the help of documents by M. Fourdin. According to him, the procession was religious in its origin and took its rise from a pestilence which desolated Hainaut in 1215 (op. cit. pp. 1 sqq.). He thinks that the effigies of giants were not introduced into the procession till between 1450 and 1460 (op. cit. p. 8).

92.

George Puttenham, The Arte of English Poesie (London, 1811, reprint of the original edition of London, 1589), book iii. chapter vi. p. 128. On the history of the English giants and their relation to those of the continent, see F. W. Fairholt, Gog and Magog, the Giants in Guildhall, their real and legendary History (London, 1859).

93.

Joseph Strutt, The Sports and Pastimes of the People of England, New Edition, by W. Hone (London, 1834), pp. xliii.-xlv.; F. W. Fairholt, Gog and Magog, the Giants in Guildhall (London, 1859), pp. 52-59.

94.

F. W. Fairholt, op. cit. pp. 59-61.

95.

F. W. Fairholt, op. cit. pp. 61-63.

96.

Felix Liebrecht, Des Gervasius von Tilbury Otia Imperialia (Hanover, 1856), pp. 212 sq.; A. de Nore, Coutumes, Mythes, et Traditions des Provinces de France, pp. 354 sq.; W. Mannhardt, Baumkultus, p. 514.

97.

W. Mannhardt, Baumkultus, pp. 514, 523.

98.

Athenaeum, 24th July 1869, p. 115; W. Mannhardt, Baumkultus, pp. 515 sq. From a later account we learn that about the year 1890 the custom of lighting a bonfire and dancing round it was still observed at Bagnères de Luchon on Midsummer Eve, but the practice of burning live serpents in it had been discontinued. The fire was kindled by a priest. See Folk-lore, xii. (1901) pp. 315-317.

99.

A. Breuil, “Du culte de St.-Jean Baptiste,” Mémoires de la Société des Antiquaires de Picardie, viii. (1845) pp. 187 sq.; Collin de Plancy, Dictionnaire Infernal (Paris, 1825-1826), iii. 40; A. de Nore, Coutumes, Mythes et Traditions des Provinces de France, pp. 355 sq.; J. W. Wolf, Beiträge zur deutschen Mythologie (Göttingen and Leipsic, 1852-1857), ii. 388; E. Cortet, Essai sur les Fêtes Religieuses (Paris, 1867), pp. 213 sq.; Laisnel de la Salle, Croyances et Légendes du Centre de la France (Paris, 1875), i. 82; W. Mannhardt, Baumkultus, p. 515.

100.

Tessier, in Mémoires et Dissertations publiés par la Société Royale des Antiquaires de France, v. (1823) p. 388; W. Mannhardt, Baumkultus, p. 515.

101.

Alexandre Bertrand, La Religion des Gaulois (Paris, 1897), p. 407.

102.

J. Grimm, Deutsche Mythologie,4 i. 519; W. Mannhardt, Baumkultus, p. 515.

103.

W. Mannhardt, Baumkultus, p. 515; Montanus, Die deutschen Volksfesten, Volksbräuche und deutscher Volksglaube (Iserlohn, n.d.), p. 34.

104.

W. Mannhardt, Baumkultus, p. 515.

105.

A. Meyrac, Traditions, Coutumes, Légendes, et Contes des Ardenness (Charleville, 1890), p. 68.

106.

Above, vol. i. p. 142.

107.

Strabo, iv. 4. 5, p. 198, καὶ ἄλλα δὲ ἀνθρωποθυσιῶν εἴδη λέγεται; καὶ γὰρ κατετόξευόν τινας καὶ ἀνεσταύρουν ἐν τοῖς ἱεροῖς καὶ κατασκευάσαντες κολοσσὸν χόρτου καὶ ξύλων, ἐμβαλόντες εἰς τοῦτον βοσκήματα καὶ θηρία παντοῖα καὶ ἀνθρώπους ὡλοκαύτουν.

108.

Above, p. 39.

109.

Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), pp. 214, 301 sq.; Ulrich Jahn, Hexenwesen und Zauberei in Pommern (Breslau, 1886), p. 7; id., Volkssagen aus Pommern und Rügen (Stettin, 1886), p. 353, No. 446.

110.

See above, vol. i. p. 315 n. 1.

111.

The treatment of magic and witchcraft by the Christian Church is described by W. E. H. Lecky, History of the Rise and Influence of the Spirit of Rationalism in Europe, New Edition (London, 1882), i. 1 sqq. Four hundred witches were burned at one time in the great square of Toulouse (W. E. H. Lecky, op. cit. ii. 38). Writing at the beginning of the eighteenth century Addison observes: “Before I leave Switzerland I cannot but observe, that the notion of witchcraft reigns very much in this country. I have often been tired with accounts of this nature from very sensible men, who are most of them furnished with matters of fact which have happened, as they pretend, within the compass of their own knowledge. It is certain there have been many executions on this account, as in the canton of Berne there were some put to death during my stay at Geneva. The people are so universally infatuated with the notion, that if a cow falls sick, it is ten to one but an old woman is clapt up in prison for it, and if the poor creature chance to think herself a witch, the whole country is for hanging her up without mercy.” See The Works of Joseph Addison, with notes by R. Hurd, D.D. (London, 1811), vol. ii., “Remarks on several Parts of Italy,” p. 196.

112.

Strabo, iv. 4. 4, p. 197. See the passage quoted above, p. 32, note 2.

113.

W. Mannhardt, Baumkultus, pp. 532-534.

114.

Spirits of the Corn and of the Wild, i. 270-305.

115.

Some of the serpents worshipped by the old Prussians lived in hollow oaks, and as oaks were sacred among the Prussians, the serpents may possibly have been regarded as genii of the trees. See Simon Grunau, Preussischer Chronik, herausgegeben von Dr. M. Perlbach, i. (Leipsic, 1876) p. 89; Christophor Hartknoch, Alt und Neues Preussen (Frankfort and Leipsic, 1684), pp. 143, 163. Serpents played an important part in the worship of Demeter, but we can hardly assume that they were regarded as embodiments of the goddess. See Spirits of the Corn and of the Wild, ii. 17 sq.

116.

For example, in China the spirits of plants are thought to assume the form of snakes oftener than that of any other animal. Chinese literature abounds with stories illustrative of such transformations. See J. J. M. de Groot, The Religious System of China, iv. (Leyden, 1901) pp. 283-286. In Siam the spirit of the takhien tree is said to appear sometimes in the shape of a serpent and sometimes in that of a woman. See Adolph Bastian, Die Voelker des Oestlichen Asien, iii. (Jena, 1867) p. 251. The vipers that haunted the balsam trees in Arabia were regarded by the Arabs as sacred to the trees (Pausanias, ix. 28. 4); and once in Arabia, when a wood hitherto untouched by man was burned down to make room for the plough, certain white snakes flew out of it with loud lamentations. No doubt they were supposed to be the dispossessed spirits of the trees. See J. Wellhausen, Reste Arabischen Heidentums2 (Berlin, 1897), pp. 108 sq.

117.

J. L. M. Noguès, Les mœurs d'autrefois en Saintonge et en Aunis (Saintes, 1891), p. 71. Amongst the superstitious practices denounced by the French writer J. B. Thiers in the seventeenth century was “the gathering of certain herbs between the Eve of St. John and the Eve of St. Peter and keeping them in a bottle to heal certain maladies.” See J. B. Thiers, Traité des Superstitions (Paris, 1679), p. 321.

118.

A. de Nore, Coutumes, Mythes et Traditions des Provinces de France (Paris and Lyons, 1846), pp. 150 sq.

119.

Jules Lecœur, Esquisses du Bocage Normand (Condé-sur-Noireau, 1883-1887), ii. 8, 244; Amélie Bosquet, La Normandie romanesque et merveilleuse (Paris and Rouen, 1845), p. 294.

120.

De la Loubere, Du Royaume de Siam (Amsterdam, 1691), i. 202. The writer here mentions an Italian mode of divination practised on Midsummer Eve. People washed their feet in wine and threw the wine out of the window. After that, the first words they heard spoken by passers-by were deemed oracular.

121.

Aubin-Louis Millin, Voyage dans les Départements du Midi de la France (Paris, 1807-1811), iii. 344 sq.

122.

Alexandre Bertrand, La Religion des Gaulois (Paris, 1897), p. 124. In French the name of St. John's herb (herbe de la Saint-Jean) is usually given to millepertius, that is, St. John's wort, which is quite a different flower. See below, pp. 54 sqq. But “St. John's herb” may well be a general term which in different places is applied to different plants.

123.

Bruno Stehle, “Aberglauben, Sitten und Gebräuche in Lothringen,” Globus, lix. (1891) p. 379.

124.

L. F. Sauvé, Le Folk-lore des Hautes-Vosges (Paris, 1889), pp. 168 sq.

125.

I. V. Zingerle, “Wald, Bäume, Kräuter,” Zeitschrift für deutsche Mythologie und Sittenkunde, i. (1853) pp. 332 sq.; id., Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), p. 158, §§ 1345, 1348.

126.

Christian Schneller, Märchen und Sagen aus Wälschtirol (Innsbruck, 1867), p. 237, § 24.

127.

J. H. Schmitz, Sitten und Bräuche, Lieder, Sprüchwörter und Räthsel des Eifler Volkes (Treves, 1856-1858), i. 40.

128.

J. H. Schmitz, op. cit. i. 42.

129.

A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 330.

130.

K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg (Vienna, 1879-1880), ii. p. 287, § 1436.

131.

W. von Schulenburg, Wendische Volkssagen und Gebräuche aus dem Spreewald (Leipsic, 1880), p. 254.

132.

M. Prätorius, Deliciae Prussicae (Berlin, 1871), pp. 24 sq. Kaupole is probably identical in name with Kupole or Kupalo, as to whom see The Dying God, pp. 261 sq.

133.

Alois John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 86.

134.

R. F. Kaindl, Die Huzulen (Vienna, 1894), pp. 78, 90, 93, 105; id., “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 256.

135.

Dr. F. Tetzner, “Die Tschechen und Mährer in Schlesien,” Globus, lxxviii. (1900) p. 340.

136.

J. B. Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft, vii. Heft 2 (Dorpat, 1872), p. 62.

137.

P. Einhorn, “Wiederlegunge der Abgötterey: der ander (sic) Theil,” printed at Riga in 1627, and reprinted in Scriptores rerum Livonicarum, ii. (Riga and Leipsic, 1848) pp. 651 sq.

138.

J. G. Kohl, Die deutsch-russischen Ostseeprovinzen (Dresden and Leipsic, 1841), ii. 26.

139.

A. Strausz, Die Bulgaren (Leipsic, 1898), pp. 348, 386.

140.

F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven (Münster i. W., 1890), p. 34.

141.

G. F. Abbott, Macedonian Folk-lore (Cambridge, 1903), pp. 54, 58.

142.

H. A. Weddell, Voyage dans le Nord de la Bolivie et dans les parties voisines du Pérou (Paris and London, 1853), p. 181.

143.

W. Westermarck, “Midsummer Customs in Morocco,” Folk-lore, xvi. (1905) p. 35; id., Ceremonies and Beliefs connected with Agriculture, certain Dates of the Solar Year, and the Weather in Morocco (Helsingfors, 1913), pp. 88 sq.

144.

J. Lecœur, Esquisses du Bocage Normand (Condé-sur-Noireau, 1883-1887), ii. 9.

145.

K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg (Vienna, 1879-1890), ii. 285.

146.

J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 376.

147.

O. Freiherr von Reinsberg-Düringsfeld, Fest-Kalender aus Böhmen (Prague, n.d.), p. 312.

148.

Reinsberg-Düringsfeld, loc. cit.

149.

M. Töppen, Aberglauben aus Masuren2 (Danzig, 1867), p. 72.

150.

Reinsberg-Düringsfeld, loc. cit.

151.

J. A. E. Köhler, Volksbrauch, etc., im Voigtlande, p. 376.

152.

C. Lemke, Volksthümliches in Ostpreussen (Mohrungen, 1884-1887), i. 20.

153.

P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), i. 144 sq.

154.

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 423.

155.

Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), p. 252.

156.

M. Töppen, Aberglauben aus Masuren,2 p. 72.

157.

M. Töppen, op. cit. p. 71.

158.

A. Wiedemann, Aus dem inneren und äussern Leben der Ehsten (St. Petersburg, 1876), pp. 362 sq.

159.

L. Lloyd, Peasant Life in Sweden (London, 1870), pp. 267 sq.

160.

Willibald Müller, Beiträge zur Volkskunde der Deutschen in Mähren (Vienna and Olmütz, 1893), p. 264.

161.

W. von Schulenburg, Wendisches Volksthum (Berlin, 1882), p. 145.

162.

Montanus, Die deutschen Volksfeste, Volksbräuche und deutscher Volksglaube (Iserlohn, n.d.), p. 145; A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 100, § 134; I. V. Zingerle, “Wald, Bäume, Kräuter,” Zeitschrift für deutsche Mythologie und Sittenkunde, i. (1853) p. 329; A. Schlossar, “Volksmeinung und Volksaberglaube aus der deutschen Steiermark,” Germania, N.R., xxiv. (1891) p. 387; E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), p. 428; J. Brand, Popular Antiquities of Great Britain (London, 1882-1883), i. 307, 312; T. F. Thiselton Dyer, Folk-lore of Plants (London, 1889), pp. 62, 286; Rev. Hilderic Friend, Flowers and Flower Lore, Third Edition (London, 1886), pp. 147, 149, 150, 540; G. Finamore, Credenze, Usi e Costumi Abruzzesi (Palermo, 1890), pp. 161 sq.; G. Pitrè, Spettacoli e Feste Popolari Siciliane (Palermo, 1881), p. 309. One authority lays down the rule that you should gather the plant fasting and in silence (J. Brand, op. cit. p. 312). According to Sowerby, the Hypericum perforatum flowers in England about July and August (English Botany, vol. v. London, 1796, p. 295). We should remember, however, that in the old calendar Midsummer Day fell twelve days later than at present. The reform of the calendar probably put many old floral superstitions out of joint.

163.

Bingley, Tour round North Wales (1800), ii. 237, quoted by T. F. Thiselton Dyer, British Popular Customs (London, 1876), p. 320. Compare Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), p. 251: “St. John's, or Midsummer Day, was an important festival. St. John's wort, gathered at noon on that day, was considered good for several complaints. The old saying went that if anybody dug the devil's bit at midnight on the eve of St. John, the roots were then good for driving the devil and witches away.” Apparently by “the devil's bit” we are to understand St. John's wort.

164.

J. L. M. Noguès, Les mœurs d'autrefois en Saintonge et en Aunis (Saintes, 1891), pp. 71 sq.

165.

Alois John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 84. They call the plant “witch's herb” (Hexenkraut).

166.

James Sowerby, English Botany, vol. v. (London, 1796), p. 295.

167.

Montanus, Die deutschen Volksfeste, Volksbräuche und deutscher Volksglaube (Iserlohn, n.d.), p. 35.

168.

T. F. Thiselton Dyer, Folk-lore of Plants (London, 1889), p. 286; K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg, ii. p. 291, § 1450a. The Germans of Bohemia ascribe wonderful virtues to the red juice extracted from the yellow flowers of St. John's wort (W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren, Vienna and Olmütz, 1893, p. 264).

169.

K. Bartsch, op. cit. ii. p. 286, § 1433. The blood is also a preservative against many diseases (op. cit. ii. p. 290, § 1444).

170.

A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 387, § 105.

171.

Die gestriegelte Rockenphilosophie5 (Chemnitz, 1759), pp. 246 sq.; Montanus, Die deutschen Volksfesten, Volksbräuche und deutscher Volksglaube, p. 147.

172.

Berthold Seeman, Viti, An Account of a Government Mission to the Vitian or Fijian Islands in the years 1860-61 (Cambridge, 1862), p. 63.

173.

James Sowerby, English Botany, vol. xvi. (London, 1803) p. 1093.

174.

K. Seifart, Sagen, Märchen, Schwänke und Gebräuche aus Stadt und Stift Hildesheim2 (Hildesheim, 1889), p. 177, § 12.

175.

C. L. Rochholz, Deutscher Glaube und Brauch (Berlin, 1867), i. 9.

176.

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 98, § 681.

177.

A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 100, § 134.

178.

J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 376. The belief and practice are similar at Grün, near Asch, in Western Bohemia. See Alois John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 84.

179.

F. Panzer, Beitrag zur deutschen Mythologie (Munich, 1848-1855), ii. 299; Bavaria, Landes- und Volkskunde des Königreichs Bayern, iii. (Munich, 1865), p. 342; I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), p. 160, § 1363.

180.

J. Grimm, Deutsche Mythologie,4 ii. 1013; A. de Gubernatis, Mythologie des Plantes (Paris, 1878-1882), i. 189 sq.; Rev. Hilderic Friend, Flowers and Flower Lore, Third Edition (London, 1886), p. 75. In England mugwort is very common in waste ground, hedges, and the borders of fields. It flowers throughout August and later. The root is woody and perennial. The smooth stems, three or four feet high, are erect, branched, and leafy, and marked by many longitudinal purplish ribs. The pinnatified leaves alternate on the stalk; they are smooth and dark green above, cottony and very white below. The flowers are in simple leafy spikes or clusters; the florets are purplish, furnished with five stamens and five awl-shaped female flowers, which constitute the radius. The whole plant has a weak aromatic scent and a slightly bitter flavour. Its medical virtues are of no importance. See James Sowerby, English Botany, xiv. (London, 1802) p. 978. Altogether it is not easy to see why such an inconspicuous and insignificant flower should play so large a part in popular superstition. Mugwort (Artemisia vulgaris) is not to be confounded with wormwood (Artemisia absinthium), which is quite a different flower in appearance, though it belongs to the same genus. Wormwood is common in England, flowering about August. The flowers are in clusters, each of them broad, hemispherical, and drooping, with a buff-coloured disc. The whole plant is of a pale whitish green and clothed with a short silky down. It is remarkable for its intense bitterness united to a peculiar strong aromatic odour. It is often used to keep insects from clothes and furniture, and as a medicine is one of the most active bitters. See James Sowerby, English Botany, vol. xviii. (London, 1804) p. 1230.

181.

Breuil, “Du culte de St.-Jean-Baptiste,” Mémoires de la Société des Antiquaires de Picardie, viii. (1845) p. 224, note 1, quoting the curé of Manancourt, near Péronne.

182.

L. Pineau, Le folk-lore du Poitou (Paris, 1892), p. 499.

183.

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), pp. 90 sq., §§ 635-637.

184.

F. Panzer, Beitrag zur deutschen Mythologie, i. p. 249, § 283; J. Grimm, Deutsche Mythologie,4 ii. 1013; I. V. Zingerle, in Zeitschrift für deutsche Mythologie und Sittenkunde, i. (1853) p. 331. and ib. iv. (1859) p. 42 (quoting a work of the seventeenth century); F. J. Vonbun, Beiträge zur deutschen Mythologie (Chur, 1862), p. 133, note 1. See also above, vol. i. pp. 162, 163, 165, 174, 177.

185.

A. de Gubernatis, Mythologie der Plantes (Paris, 1878-1882), i. 190, quoting Du Cange.

186.

A. de Nore, Coutumes, Mythes et Traditions des Provinces de France (Paris and Lyons, 1846), p. 262.

187.

Jules Lecœur, Esquisses du Bocage Normand (Condé-sur-Noireau, 1883-1886), ii. 8.

188.

Joseph Train, Historical and Statistical Account of the Isle of Man (Douglas, Isle of Man, 1845), ii. 120.

189.

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 422.

190.

J. J. M. de Groot, The Religious System of China, vi. (Leyden, 1910) p. 1079, compare p. 947.

191.

J. J. M. de Groot, op. cit. vi. 947.

192.

J. J. M. de Groot, op. cit. vi. 946 sq.

193.

Rev. John Batchelor, The Ainu and their Folk-lore (London, 1901), p. 318, compare pp. 315 sq., 329, 370, 372.

194.

Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) p. 42; Montanus, Die deutschen Volksfeste, p. 141. The German name of mugwort (Beifuss) is said to be derived from this superstition.

195.

K. Bartsch, Sagen, Märchen, und Gebräuche aus Mecklenburg (Vienna, 1879-1880), ii. 290, § 1445.

196.

Montanus, Die deutschen Volksfeste, p. 141.

197.

J. Brand, Popular Antiquities of Great Britain (London, 1882-1883), i. 334 sq., quoting Lupton, Thomas Hill, and Paul Barbette. A precisely similar belief is recorded with regard to wormwood (armoise) by the French writer J. B. Thiers, who adds that only small children and virgins could find the wonderful coal. See J. B. Thiers, Traité des Superstitions5 (Paris, 1741), i. 300. In Annam people think that wormwood puts demons to flight; hence they hang up bunches of its leaves in their houses at the New Year. See Paul Giran, Magie et Religion Annamites (Paris, 1912), p. 118, compare pp. 185, 256.

198.

C. Lemke, Volksthümliches in Ostpreussen (Mohrungen, 1884-1887), i. 21. As to mugwort (German Beifuss, French armoise), see further A. de Gubernatis, Mythologie des Plantes, ii. 16 sqq.; J. Grimm, Deutsche Mythologie,4 iii. 356 sq.

199.

James Sowerby, English Botany, vol. xix. (London, 1804) p. 1319.

200.

John Aubrey, Remains of Gentilisme and Judaisme (London, 1881), pp. 25 sq.; J. Brand, Popular Antiquities of Great Britain (London, 1882-1883), i. 329 sqq.; Rev. Hilderic Friend, Flowers and Flower Lore, Third Edition (London, 1886), p. 136; D. H. Moutray Read, “Hampshire Folk-lore,” Folk-lore, xxii. (1911) p. 325. Compare J. Sowerby, English Botany, vol. xix. (London, 1804), p. 1319: “Like all succulent plants this is very tenacious of life, and will keep growing long after it has been torn from its native spot. The country people in Norfolk sometimes hang it up in their cottages, judging by its vigour of the health of some absent friend.” It seems that in England the course of love has sometimes been divined by means of sprigs of red sage placed in a basin of rose-water on Midsummer Eve (J. Brand, op. cit. i. 333).

201.

M. Töppen, Aberglauben aus Masuren2 (Danzig, 1867), pp. 71 sq.; A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen (Leipsic, 1859), ii. 176, § 487; E. Hoffmann-Krayer, Feste und Bräuche des Schweizervolkes (Zurich, 1913), p. 163. In Switzerland the species employed for this purpose on Midsummer day is Sedum reflexum. The custom is reported from the Emmenthal. In Germany a root of orpine, dug up on St. John's morning and hung between the shoulders, is sometimes thought to be a cure for hemorrhoids (Montanus, Die deutschen Volksfeste, p. 145). Perhaps the “oblong, tapering, fleshy, white lumps” of the roots (J. Sowerby, English Botany, vol. xix. London, 1804, p. 1319) are thought to bear some likeness to the hemorrhoids, and to heal them on the principle that the remedy should resemble the disease.

202.

See above, vol. i. pp. 162, 163, 165. In England vervain (Verbena officinalis) grows not uncommonly by road sides, in dry sunny pastures, and in waste places about villages. It flowers in July. The flowers are small and sessile, the corolla of a very pale lilac hue, its tube enclosing the four short curved stamens. The root of the plant, worn by a string round the neck, is an old superstitious medicine for scrofulous disorders. See James Sowerby, English Botany, vol. xi. (London, 1800) p. 767.

203.

Dr. Otero Acevado, in Le Temps, September 1898. See above, vol. i. p. 208, note 1.

204.

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 422.

205.

A. de Nore, Coutumes, Mythes et Traditions des Provinces de France, p. 262; Amélie Bosquet, La Normandie romanesque et merveilleuse, p. 294; J. Lecœur, Esquisses du Bocage Normand, i. 287, ii. 8. In Saintonge and Aunis the plant was gathered on Midsummer Eve for the purpose of evoking or exorcising spirits (J. L. M. Noguès, Les mœurs d'autrefois en Saintonge et en Aunis, p. 72).

206.

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 207, § 1437.

207.

A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen (Leipsic, 1859), ii. 177, citing Chambers, Edinburgh Journal, 2nd July 1842.

208.

I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), p. 107, § 919.

209.

Laisnel de la Salle, Croyances et Légendes du Centre de la France (Paris, 1875), i. 288.

210.

J. L. M. Noguès, Les mœurs d'autrefois en Saintonge et en Aunis, pp. 71 sq.

211.

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge, i. 423.

212.

W. Kolbe, Hessische Volks-Sitten und Gebräuche2 (Marburg, 1888), p. 72; Sophus Bugge, Studien über die Entstehung der nordischen Götter- und Heldensagen (Munich, 1889), pp. 35, 295 sq.; Fr. Kauffmann, Balder (Strasburg, 1902), pp. 45, 61. The flowers of common camomile (Anthemis nobilis) are white with a yellow disk, which in time becomes conical. The whole plant is intensely bitter, with a peculiar but agreeable smell. As a medicine it is useful for stomachic troubles. In England it does not generally grow wild. See James Sowerby, English Botany, vol. xiv. (London, 1802) p. 980.

213.

A. Kuhn, Sagen, Gebräuche und Märchen aus Westfalen (Leipsic, 1859), ii. 177, § 488.

214.

M. Töppen, Aberglauben aus Masuren2 (Danzig, 1867), p. 71.

215.

A. Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 289, § 139.

216.

W. J. A. von Tettau und J. D. H. Temme, Volkssagen Ostpreussens, Litthauens und Westpreussens (Berlin, 1837), p. 283.

217.

James Sowerby, English Botany, vol. vii. (London, 1798), p. 487. As to great mullein or high taper, see id., vol. viii. (London, 1799), p. 549.

218.

Tettau und Temme, loc. cit. As to mullein at Midsummer, see also above, vol. i. pp. 190, 191.

219.

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 205, § 1426.

220.

J. V. Grohmann, op. cit. p. 93, § 648.

221.

J. A. E. Köhler, Volksbrauch, Aberglauben, Sagen und andre alte Ueberlieferungen im Voigtlande (Leipsic, 1867), p. 377.

222.

Alois John, Sitte, Brauch und Volksglaube im deutschen Westböhmen (Prague, 1905), p. 84.

223.

J. N. Ritter von Alpenburg, Mythen und Sagen Tirols (Zurich, 1857), p. 397.

224.

C. Russwurm, “Aberglaube aus Russland,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 153 sq. The purple loosestrife is one of our most showy English wild plants. In July and August it may be seen flowering on the banks of rivers, ponds, and ditches. The separate flowers are in axillary whorls, which together form a loose spike of a reddish variable purple. See James Sowerby, English Botany, vol. xv. (London, 1802) p. 1061.

225.

J. Brand, Popular Antiquities, i. 314 sqq.; Hilderic Friend, Flowers and Flower Lore, Third Edition (London, 1886), pp. 60, 78, 150, 279-283; Miss C. S. Burne and Miss G. F. Jackson, Shropshire Folk-lore (London, 1883), p. 242; Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), pp. 89 sq.; J. B. Thiers, Traité des Superstitions (Paris, 1679), p. 314; J. Lecœur, Esquisses du Bocage Normand, i. 290; P. Sébillot, Coutumes populaires de la Haute-Bretagne (Paris, 1886), p. 217; id., Traditions et Superstitions de la Haute-Bretagne (Paris, 1882), ii. 336; A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), pp. 94 sq., § 123; F. J. Vonbun, Beiträge zur deutschen Mythologie (Chur, 1862), pp. 133 sqq.; Montanus, Die deutschen Volksfesten, p. 144; K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg, ii. 288, § 1437; M. Töppen, Aberglauben aus Masuren,2 p. 72; A. Schlossar, “Volksmeinung und Volksaberglaube aus der deutschen Steiermark,” Germania, N.R., xxiv. (1891) p. 387; Theodor Vernaleken, Mythen und Bräuche des Volkes in Oesterreich (Vienna, 1859), p. 309; J. N. Ritter von Alpenburg, Mythen und Sagen Tirols (Zurich, 1857), pp. 407 sq.; I. V. Zingerle, Sitten, Bräuche und Meinungen des Tiroler Volkes2 (Innsbruck, 1871), p. 103, § 882, p. 158, § 1350; Christian Schneller, Märchen und Sagen aus Wälschtirol (Innsbruck, 1867), p. 237; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 97, §§ 673-677; Reinsberg-Düringsfeld, Fest-Kalendar aus Böhmen (Prague, n.d.), pp. 311 sq.; W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren (Vienna and Olmutz, 1893), p. 265; R. F. Kaindl, Die Huzulen (Vienna, 1894), p. 106; id., “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 275; P. Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), i. 142, § 159; G. Finamore, Credenze, Usi e Costumi Abruzzesi (Palermo, 1890), p. 161; C. Russwurm, “Aberglaube in Russland,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 152 sq.; A. de Gubernatis, Mythologie des Plantes (Paris, 1878-1882), ii. 144 sqq. The practice of gathering ferns or fern seed on the Eve of St. John was forbidden by the synod of Ferrara in 1612. See J. B. Thiers, Traité des Superstitions5 (Paris, 1741), i. 299 sq. In a South Slavonian story we read how a cowherd understood the language of animals, because fern-seed accidentally fell into his shoe on Midsummer Day (F. S. Krauss, Sagen und Märchen der Südslaven, Leipsic, 1883-1884, ii. 424 sqq., No. 159). On this subject I may refer to my article, “The Language of Animals,” The Archaeological Review, i. (1888) pp. 164 sqq.

226.

J. V. Grohmann, op. cit. p. 97, §§ 673, 675.

227.

Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 152 sq.; A. de Gubernatis, Mythologie des Plantes, ii. 146.

228.

M. Longworth Dames and E. Seemann, “Folk-lore of the Azores,” Folk-lore, xiv. (1903) pp. 142 sq.

229.

August Witzschel, Sagen, Sitten und Gebräuche aus Thüringen (Vienna, 1878), p. 275, § 82.

230.

W. Müller, Beiträge zur Volkskunde der Deutschen in Mähren (Vienna and Olmutz, 1893), p. 265; K. Bartsch, Sagen, Märchen und Gebräuche aus Mecklenburg, ii. p. 285, § 1431, p. 288, § 1439; J. Napier, Folk-lore, or Superstitious Beliefs in the West of Scotland (Paisley, 1879), p. 125.

231.

A. Kuhn, Märkische Sagen und Märchen (Berlin, 1843), p. 330. As to the divining-rod in general, see A. Kuhn, Die Herabkunft des Feuers und des Göttertranks2 (Gütersloh, 1886), pp. 181 sqq.; J. Grimm, Deutsche Mythologie,4 ii. 813 sqq.; S. Baring-Gould, Curious Myths of the Middle Ages (London, 1884), pp. 55 sqq. Kuhn plausibly suggests that the forked shape of the divining-rod is a rude representation of the human form. He compares the shape and magic properties of mandragora.

232.

F. Panzer, Beitrag zur deutschen Mythologie (Munich, 1848-1855), i. 296 sq.

233.

E. Krause, “Abergläubische Kuren und sonstiger Aberglaube in Berlin und nächster Umgebung,” Zeitschrift für Ethnologie, xv. (1883) p. 89.

234.

J. N. Ritter von Alpenburg, Mythen und Sagen Tirols (Zurich, 1857), p. 393.

235.

Karl Freiherr von Leoprechting, Aus dem Lechrain (Munich, 1855), p. 98. Some people in Swabia say that the hazel branch which is to serve as a divining-rod should be cut at midnight on Good Friday, and that it should be laid on the altar and mass said over it. If that is done, we are told that a Protestant can use it to quite as good effect as a Catholic. See E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), pp. 244 sq., No. 268. Some of the Wends of the Spreewald agree that the divining-rod should be made of hazel-wood, and they say that it ought to be wrapt in swaddling-bands, laid on a white plate, and baptized on Easter Saturday. Many of them, however, think that it should be made of “yellow willow.” See Wilibald von Schulenburg, Wendische Volkssagen und Gebräuche aus dem Spreewald (Leipsic, 1880), pp. 204 sq. A remarkable property of the hazel in the opinion of Bavarian peasants is that it is never struck by lightning; this immunity it has enjoyed ever since the day when it protected the Mother of God against a thunderstorm on her flight into Egypt. See Bavaria, Landes- und Volkskunde des Königreichs Bayern, i. (Munich, 1860) p. 371.

236.

J. Grimm, Deutsche Mythologie,4 iii. 289, referring to Dybeck's Runa, 1844, p. 22, and 1845, p. 80.

237.

L. Lloyd, Peasant Life in Sweden (London, 1870), pp. 266 sq.

238.

Heinrich Pröhle, Harzsagen (Leipsic, 1859), i. 99, No. 23.

239.

J. Grimm, Deutsche Mythologie,4 ii. 812 sq., iii. 289; A. Kuhn, Die Herabkunft des Feuers und des Göttertranks2 (Gütersloh, 1886), pp. 188-193; Walter K. Kelly, Curiosities of Indo-European Tradition and Folk-lore (London, 1863), pp. 174-178; J. F. L. Woeste, Volksüberlieferungen in der Grafschaft Mark (Iserlohn, 1848), p. 44; A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche (Leipsic, 1848), p. 459, No. 444; Ernst Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), pp. 240 sq., No. 265; C. Russwurm, “Aberglaube in Russland,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (Göttingen, 1859) p. 153; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 88, No. 623; Paul Drechsler, Sitte, Brauch und Volksglaube in Schlesien (Leipsic, 1903-1906), ii. 207 sq. In Swabia some people say that the bird which brings the springwort is not the woodpecker but the hoopoe (E. Meier, op. cit. p. 240). Others associate the springwort with other birds. See H. Pröhle, Harzsagen (Leipsic, 1859), ii. 116, No. 308; A. Kuhn, Die Herabkunft des Feuers,2 p. 190. It is from its power of springing or bursting open all doors and locks that the springwort derives its name (German Springwurzel).

240.

Pliny, Nat. Hist. x. 40.

241.

Ernst Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben (Stuttgart, 1852), pp. 238 sq., No. 264.

242.

See above, pp. 45, 46, 49, 54, 55, 59, 60, 62, 64, 65, 66, 67.

243.

Le Baron de Reinsberg-Düringsfeld, Calendrier Belge (Brussels, 1861-1862), i. 423 sq.

244.

Anton Birlinger, Völksthumliches aus Schwaben, Freiburg im Breisgau, (1861-1862), i. 278, § 437.

245.

Robert Eisel, Sagenbuch des Voigtlandes (Gera, 1871), p. 210, Nr. 551.

246.

W. J. A. von Tettau und J. D. H. Temme, Die Volkssagen Ostpreussens, Litthauens und Westpreussens (Berlin, 1837), pp. 263 sq.

247.

F. S. Krauss, Volksglaube und religiöser Brauch der Südslaven (Münster i. W., 1890), p. 128.

248.

Pliny derives the name Druid from the Greek drus, “oak.” He did not know that the Celtic word for oak was the same (daur), and that therefore Druid, in the sense of priest of the oak, might be genuine Celtic, not borrowed from the Greek. This etymology is accepted by some modern scholars. See G. Curtius, Grundzüge der Griechischen Etymologie5 (Leipsic, 1879), pp. 238 sq.; A. Vaniček, Griechisch-Lateinisch Etymologisches Wörterbuch (Leipsic, 1877), pp. 368 sqq.; (Sir) John Rhys, Celtic Heathendom (London and Edinburgh, 1888), pp. 221 sqq. However, this derivation is disputed by other scholars, who prefer to derive the name from a word meaning knowledge or wisdom, so that Druid would mean “wizard” or “magician.” See J. Grimm, Deutsche Mythologie,4 iii. 305; Otto Schrader, Reallexikon der Indogermanischen Altertumskunde (Strasburg, 1901), pp. 638 sq.; H. D'Arbois de Jubainville, Les Druides et les Dieux Celtiques à forme d'animaux (Paris, 1906), pp. 1, 11, 83 sqq. The last-mentioned scholar formerly held that the etymology of Druid was unknown. See his Cours de Littérature Celtique, i. (Paris, 1883) pp. 117-127.

249.

Pliny, Nat. Hist. xvi. 249-251. In the first edition of this book I understood Pliny to say that the Druidical ceremony of cutting the mistletoe fell in the sixth month, that is, in June; and hence I argued that it probably formed part of the midsummer festival. But in accordance with Latin usage the words of Pliny (sexta luna, literally “sixth moon”) can only mean “the sixth day of the month.” I have to thank my friend Mr. W. Warde Fowler for courteously pointing out my mistake to me. Compare my note in the Athenaeum, November 21st, 1891, p. 687. I also misunderstood Pliny's words, “et saeculi post tricesimum annum, quia jam virium abunde habeat nec sit sui dimidia,” applying them to the tree instead of to the moon, to which they really refer. After saeculi we must understand principium from the preceding principia. With the thirty years' cycle of the Druids we may compare the sixty years' cycle of the Boeotian festival of the Great Daedala (Pausanias, ix. 3. 5; see The Magic Art and the Evolution of Kings, ii. 140 sq.), which, like the Druidical rite in question, was essentially a worship, or perhaps rather a conjuration, of the sacred oak. Whether any deeper affinity, based on common Aryan descent, may be traced between the Boeotian and the Druidical ceremony, I do not pretend to determine. In India a cycle of sixty years, based on the sidereal revolution of Jupiter, has long been in use. The sidereal revolution of Jupiter is accomplished in approximately twelve solar years (more exactly 11 years and 315 days), so that five of its revolutions make a period of approximately sixty years. It seems, further, that in India a much older cycle of sixty lunar years was recognized. See Christian Lassen, Indische Alter-thumskunde, i.2 (Leipsic, 1867), pp. 988 sqq.; Prof. F. Kielhorn (Göttingen), “The Sixty-year Cycle of Jupiter,” The Indian Antiquary, xviii. (1889) pp. 193-209; J. F. Fleet, “A New System of the Sixty-year Cycle of Jupiter,” ibid. pp. 221-224. In Tibet the use of a sixty-years' cycle has been borrowed from India. See W. Woodville Rockhill, “Tibet,” Journal of the Royal Asiatic Society for 1891 (London, 1891), p. 207 note 1.

250.

Pliny, Nat. Hist. xxiv. 11 sq.

251.

Pliny, Nat. Hist. xxxiii. 94.

252.

Rev. John Batchelor, The Ainu and their Folk-lore (London, 1901), p. 222.

253.

Reports of the Cambridge Anthropological Expedition to Torres Straits, v. (Cambridge, 1904) pp. 198 sq.

254.

M. le baron Roger (ancien Gouverneur de la Colonie française du Sénégal), “Notice sur le Gouvernement, les Mœurs, et les Superstitions des Nègres du pays de Walo,” Bulletin de la Société de Géographie, viii. (Paris, 1827) pp. 357 sq.

255.

Above, p. 77.

256.

Compare The Times, 2nd April, 1901, p. 9: “The Tunis correspondent of the Temps reports that in the course of certain operations in the Belvedere Park in Tunis the workmen discovered a huge circle of enormous stumps of trees ranged round an immense square stone showing signs of artistic chisel work. In the neighbourhood were found a sort of bronze trough containing a gold sickle in perfect preservation, and a sarcophagus containing a skeleton. About the forehead of the skeleton was a gold band, having in the centre the image of the sun, accompanied by hieratic signs, which are provisionally interpreted as the monogram of Teutates. The discovery of such remains in North Africa has created a sensation.” As to the Celtic god Teutates and the human sacrifices offered to him, see Lucan, Pharsalia, i. 444 sq.: “Et quibus immitis placatur sanguine diro Teutates horrensque feris altaribus Hesus.” Compare (Sir) John Rhys, Celtic Heathendom (London and Edinburgh, 1888), pp. 44 sqq., 232. Branches of the sacred olive at Olympia, which were to form the victors' crowns, had to be cut with a golden sickle by a boy whose parents were both alive. See the Scholiast on Pindar, Olymp. iii. 60, p. 102, ed. Aug. Boeck (Leipsic, 1819). In Assyrian ritual it was laid down that, before felling a sacred tamarisk to make magical images out of the wood, the magician should pray to the sun-god Shamash and touch the tree with a golden axe. See C. Fossey, La Magie Assyrienne (Paris, 1902), pp. 132 sq. Some of the ancients thought that the root of the marsh-mallow, which was used in medicine, should be dug up with gold and then preserved from contact with the ground (Pliny, Nat. Hist. xx. 29). At the great horse-sacrifice in ancient India it was prescribed by ritual that the horse should be slain by a golden knife, because “gold is light” and “by means of the golden light the sacrificer also goes to the heavenly world.” See The Satapatha-Brâhmana, translated by Julius Eggeling, Part v. (Oxford, 1900) p. 303 (Sacred Books of the East, vol. xliv.). It has been a rule of superstition both in ancient and modern times that certain plants, to which medical or magical virtues were attributed, should not be cut with iron. See the fragment of Sophocles's Root-cutters, quoted by Macrobius, Saturn. v. 19. 9 sq.; Virgil, Aen. iv. 513 sq.; Ovid, Metamorph. vii. 227; Pliny, Nat. Hist. xxiv. 68, 103, 176; and above, p. 65 (as to purple loosestrife in Russia). On the objection to the use of iron in such cases compare F. Liebrecht, Des Gervasius von Tilbury Otia Imperialia (Hanover, 1856), pp. 102 sq.; Taboo and the Perils of the Soul, pp. 225 sqq.

257.

Étienne Aymonier, “Notes sur les Coutumes et Croyances Superstitieuses des Cambodgiens,” Cochinchine Française, Excursions et Reconnaissance No. 16 (Saigon, 1883), p. 136.

258.

See above, vol. i. pp. 2 sqq.

259.

Ernst Meier, “Über Pflanzen und Kräuter,” Zeitschrift für deutsche Mythologie und Sittenkunde, i. (Göttingen, 1853), pp. 443 sq. The sun enters the sign of Sagittarius about November 22nd.

260.

J. Grimm, Deutsche Mythologie,4 iii. 533, referring to Dybeck, Runa, 1845, p. 80.

261.

Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), p. 87.

262.

Pliny, Nat. Hist. xvi. 250, “Omnia sanantem appellantes suo vocabulo.” See above, p. 77.

263.

J. Grimm, Deutsche Mythologie,4 ii. 1009: “Sonst aber wird das welsche olhiach, bretagn. ollyiach, ir. uileiceach, gal. uileice, d. i. allheiland, von ol, uile universalis, als benennung des mistels angegeben.” My lamented friend, the late R. A. Neil of Pembroke College, Cambridge, pointed out to me that in N. M'Alpine's Gaelic Dictionary (Seventh Edition, Edinburgh and London, 1877, p. 432) the Gaelic word for mistletoe is given as an t' uil, which, Mr. Neil told me, means “all-healer.”

264.

A. de Gubernatis, La Mythologie des Plantes (Paris, 1878-1882), ii. 73.

265.

Rev. Hilderic Friend, Flowers and Flower Lore, Third Edition (London, 1886), p. 378. Compare A. Kuhn, Die Herabkunft des Feuers und des Göttertranks2 (Gütersloh, 1886), p. 206, referring to Keysler, Antiq. Sept. p. 308.

266.

A. de Nore, Coutumes, Mythes et Traditions des Provinces de France (Paris and Lyons, 1846), pp. 102 sq. The local name for mistletoe here is besq, which may be derived from the Latin viscum.

267.

A. Kuhn, Die Herabkunft des Feuers und des Göttertranks2 (Gütersloh, 1886), p. 205; Walter K. Kelly, Curiosities of Indo-European Tradition and Folk-lore (London, 1863), p. 186.

268.

“Einige Notizen aus einem alten Kräuterbuche,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (Göttingen, 1859) pp. 41 sq.

269.

Francis Pérot, “Prières, Invocations, Formules Sacrées, Incantations en Bourbonnais,” Revue des Traditions Populaires, xviii. (1903) p. 299.

270.

County Folk-lore, v. Lincolnshire, collected by Mrs. Gutch and Mabel Peacock (London, 1908), p. 120.

271.

Prof. P. J. Veth, “De Leer der Signatuur, iii. De Mistel en de Riembloem,” Internationales Archiv für Ethnographie, vii. (1894) p. 111. He names Ray in England (about 1700), Boerhaave in Holland (about 1720), and Van Swieten, a pupil of Boerhaave's (about 1745).

272.

County Folk-lore, vol. v. Lincolnshire, collected by Mrs. Gutch and Mabel Peacock (London, 1908), p. 120.

273.

Rev. Mr. Shaw, Minister of Elgin, quoted by Thomas Pennant in his “Tour in Scotland, 1769,” printed in J. Pinkerton's Voyages and Travels, iii. (London, 1809) p. 136; J. Brand, Popular Antiquities of Great Britain (London, 1882-1883), iii. 151.

274.

Walter K. Kelly, Curiosities of Indo-European Tradition and Folk-lore (London, 1863), p. 186.

275.

On this point Prof. P. J. Veth (“De Leer der Signatuur,” Internationales Archiv für Ethnographie, vii. (1894) p. 112) quotes Cauvet, Eléments d'Histoire naturelle medicale, ii. 290: “La famille des Loranthacées ne nous offre aucun intéret.”

276.

A. Kuhn, Die Herabkunft des Feuers und des Göttertranks2 (Gütersloh, 1886), p. 205, referring to Dybeck, Runa, 1845, p. 80.

277.

A. Kuhn, op. cit. p. 204, referring to Rochholz, Schweizersagen aus d. Aargau, ii. 202.

278.

J. Grimm, Deutsche Mythologie,4 i. 153.

279.

J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren (Prague and Leipsic, 1864), p. 37, § 218. In Upper Bavaria the mistletoe is burned for this purpose along with the so-called palm-branches which were consecrated on Palm Sunday. See Bavaria, Landes- und Volkskunde des Königreichs Bayern, i. (Munich, 1860), p. 371.

280.

A. Kuhn, Die Herabkunft des Feuers und des Göttertranks,2 p. 206, referring to Albertus Magnus, p. 155; Prof. P. J. Veth, “De Leer der Signatuur,” Internationales Archiv für Ethnographie, vii. (1904) p. 111.

281.

J. N. Ritter von Alpenburg, Mythen und Sagen Tirols (Zurich, 1857), p. 398.

282.

A. Wuttke, Der deutsche Volksaberglaube2 (Berlin, 1869), p. 97, § 128; Prof. P. J. Veth, “De Leer der Signatuur,” Internationales Archiv für Ethnographie, vii. (1894) p. 111.

283.

A. Wuttke, op. cit. p. 267, § 419.

284.

W. Henderson, Notes on the Folk-lore of the Northern Counties of England and the Borders (London, 1879), p. 114.

285.

Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), p. 88.

286.

L. Lloyd, Peasant Life in Sweden (London, 1870), p. 269.

287.

Above, pp. 77, 78.

288.

Above, pp. 82, 84.

289.

Above, pp. 83, 86.

290.

J. Grimm, Deutsche Mythologie,4 iii. 353, referring to Dybeck, Runa, 1844, p. 22.

291.

Marie Trevelyan, Folk-lore and Folk-stories of Wales (London, 1909), p. 88.

292.

See above, p. 86.

293.

G. Wahlenberg, Flora Suecica (Upsala, 1824-1826), ii. No. 1143 Viscum album, pp. 649 sq.: “Hab. in sylvarum densiorum et humidiorum arboribus frondosis, ut Pyris, Quercu, Fago etc. per Sueciam temperatiorem passim.”

294.

Above, vol. i. pp. 171 sq.

295.

L. Lloyd, Peasant Life in Sweden (London, 1870), p. 259.

296.

J. Grimm, Deutsche Mythologie,4 iii. 78, who adds, “Mahnen die Johannisfeuer an Baldrs Leichenbrand?” This pregnant hint perhaps contains in germ the solution of the whole myth.

297.

Above, vol. i. p. 148.

298.

Above, vol. i. p. 186.

299.

Above, p. 26.

300.

As to the worship of the oak in Europe, see The Magic Art and the Evolution of Kings, ii. 349 sqq. Compare P. Wagler, Die Eiche in alter und neuer Zeit, in two parts (Wurzen, n.d., and Berlin, 1891).

301.

Strabo, xii. 5.1, p. 567. The name is a compound of dryu, “oak,” and nemed, “temple” (H. F. Tozer, Selections from Strabo, Oxford, 1893, p. 284). We know from Jerome (Commentar. in Epist. ad Galat. book ii. praef.) that the Galatians retained their native Celtic speech as late as the fourth century of our era.

302.

The Magic Art and the Evolution of Kings, ii. 365.

303.

J. Grimm, Deutsche Mythologie,4 i. 55 sq., 58 sq., ii. 542, iii. 187 sq.; P. Wagler, Die Eiche in alter und neuer Zeit (Berlin, 1891), pp. 40 sqq.; The Magic Art and the Evolution of Kings, ii. 363 sqq., 371.

304.

L. Preller, Römische Mythologie3 (Berlin, 1881-1883), i. 108.

305.

Livy, i. 10. Compare C. Bötticher, Der Baumkultus der Hellenen (Berlin, 1856), pp. 133 sq.

306.

C. Bötticher, op. cit. pp. 111 sqq.; L. Preller, Griechische Mythologie,4 ed. C. Robert, i. (Berlin, 1894) pp. 122 sqq.; P. Wagler, Die Eiche in alter und neuer Zeit (Berlin, 1891), pp. 2 sqq. It is noteworthy that at Olympia the only wood that might be used in sacrificing to Zeus was the white poplar (Pausanias, v. 14. 2). But it is probable that herein Zeus, who was an intruder at Olympia, merely accepted an old local custom which, long before his arrival, had been observed in the worship of Pelops (Pausanias, v. 13. 3).

307.

Without hazarding an opinion on the vexed question of the cradle of the Aryans, I may observe that in various parts of Europe the oak seems to have been formerly more common than it is now. See the evidence collected in The Magic Art and the Evolution of Kings, ii. 349 sqq.

308.

However, some exceptions to the rule are recorded. See above, vol. i. pp. 169, 278 (oak and fir), 220 (plane and birch), 281, 283, 286 (limewood), 282 (poplar and fir), 286 (cornel-tree), 291 (birch or other hard wood), 278, 280 (nine kinds of wood). According to Montanus, the need-fire, Easter, and Midsummer fires were kindled by the friction of oak and limewood. See Montanus, Die deutschen Volksfeste, Volksbräuche und deutscher Volksglaube (Iserlohn, n.d.), p. 159. But elsewhere (pp. 33 sq., 127) the same writer says that the need-fire and Midsummer fires were produced by the friction of oak and fir-wood.

309.

Above, vol. i. p. 177.

310.

M. Prätorius, Deliciae Prussicae, herausgegeben von Dr. William Pierson (Berlin, 1871), pp. 19 sq. W. R. S. Ralston says (on what authority I do not know) that if the fire maintained in honour of the Lithuanian god Perkunas went out, it was rekindled by sparks struck from a stone which the image of the god held in his hand (Songs of the Russian People, London, 1872, p. 88).

311.

See above, vol. i. pp. 148, 271, 272, 274, 275, 276, 281, 289, 294.

312.

Above, vol. i. pp. 148, 155.

313.

The Magic Art and the Evolution of Kings, ii. 186.

314.

The Magic Art and the Evolution of Kings, ii. 366. However, sacred fires of other wood than oak are not unknown among Aryan peoples. Thus at Olympia white poplar was the wood burnt in sacrifices to Zeus (above, p. 90 n.1); at Delphi the perpetual fire was fed with pinewood (Plutarch, De EI apud Delphos, 2), and it was over the glowing embers of pinewood that the Soranian Wolves walked at Soracte (above, p. 14).

315.

Montanus, Diedeutschen Volksfeste, Volksbräuche und deutscher Volksglaube (Iserlohn, n.d.), pp. 127, 159. The log is called in German Sckarholz. The custom appears to have prevailed particularly in Westphalia, about Sieg and Lahn. Compare Montanus, op. cit. p. 12, as to the similar custom at Christmas. The use of the Scharholz is reported to be found also in Niederlausitz and among the neighbouring Saxons. See Paul Wagler, Die Eiche in alter und neuer Zeit (Berlin, 1891), pp. 86 sq.

316.

Above, vol. i. pp. 248, 250, 251, 257, 258, 260, 263. Elsewhere the Yule log has been made of fir, beech, holly, yew, crab-tree, or olive. See above, vol. i. pp. 249, 257, 263.

317.

The Magic Art and the Evolution of Kings, ii. 140 sq.

318.

A curious use of an oak-wood fire to detect a criminal is reported from Germany. If a man has been found murdered and his murderer is unknown, you are recommended to proceed as follows. You kindle a fire of dry oak-wood, you pour some of the blood from the wounds on the fire, and you change the poor man's shoes, putting the right shoe on the left foot, and vice versa. As soon as that is done, the murderer is struck blind and mad, so that he fancies he is riding up to the throat in water; labouring under this delusion he returns to the corpse, when you can apprehend him and deliver him up to the arm of justice with the greatest ease. See Montanus, op. cit. pp. 159 sq.

319.

Pliny, Nat. Hist. xiii. 119: “Alexander Cornelius arborem leonem appellavit ex qua facta esset Argo, similem robori viscum ferenti, quae neque aqua neque igni possit corrumpi, sicuti nec viscum, nulli alii cognitam, quod equidem sciam.” Here the tree out of which the ship Argo was made is said to have been destructible neither by fire nor water; and as the tree is compared to a mistletoe-bearing oak, and the mistletoe itself is said to be indestructible by fire and water, it seems to follow that the same indestructibility may have been believed to attach to the oak which bore the mistletoe, so long at least as the mistletoe remained rooted on the boughs.

320.

Taboo and the Perils of the Soul, pp. 26 sqq.

321.

A number of the following examples were collected by Mr. E. Clodd in his paper, “The Philosophy of Punchkin,” Folk-lore Journal, ii. (1884) pp. 288-303; and again in his Myths and Dreams (London, 1885), pp. 188-198. The subject of the external soul, both in folk-tales and in custom, has been well handled by G. A. Wilken in his two papers, “De betrekking tusschen menschen- dieren- en plantenleven naar het volksgeloof,” De Indische Gids, November 1884, pp. 595-612, and “De Simsonsage,” De Gids, 1888, No. 5. In “De Simsonsage” Wilken has reproduced, to a great extent in the same words, most of the evidence cited by him in “De betrekking,” yet without referring to that paper. When I wrote this book in 1889-1890 I was unacquainted with “De betrekking,” but used with advantage “De Simsonsage,” a copy of it having been kindly sent me by the author. I am the more anxious to express my obligations to “De Simsonsage,” because I have had little occasion to refer to it, most of the original authorities cited by the author being either in my own library or easily accessible to me in Cambridge. It would be a convenience to anthropologists if Wilken's valuable papers, dispersed as they are in various Dutch periodicals which are seldom to be met with in England, were collected and published together. After the appearance of my first anthropological essay in 1885, Professor Wilken entered into correspondence with me, and thenceforward sent me copies of his papers as they appeared; but of his papers published before that date I have not a complete set. (Note to the Second Edition.) The wish expressed in the foregoing note has now been happily fulfilled. Wilken's many scattered papers have been collected and published in a form which leaves nothing to be desired (De verspreide Geschriften van Prof. Dr. G. A. Wilken, verzameld door Mr. F. D. E. van Ossenbruggen, in four volumes, The Hague, 1912). The two papers “De betrekking” and “De Simsonsage” are reprinted in the third volume, pp. 289-309 and pp. 551-579. The subject of the external soul in relation to Balder has been fully illustrated and discussed by Professor F. Kauffmann in his Balder, Mythus und Sage (Strasburg, 1902), pp. 136 sqq. Amongst the first to collect examples of the external soul in folk-tales was the learned Dr. Reinhold Köhler (in Orient und Occident, ii., Göttingen, 1864, pp. 100-103; reprinted with additional references in the writer's Kleinere Schriften, i., Weimar, 1898, pp. 158-161). Many versions of the tale were also cited by W. R. S. Ralston (Russian Folk-tales, London, 1873, pp. 109 sqq.). (Note to the Third Edition.)

322.

Mary Frere, Old Deccan Days, Third Edition (London, 1881), pp. 12-16.

323.

Maive Stokes, Indian Fairy Tales (London, 1880), pp. 58-60. For similar Hindoo stories, see id., pp. 187 sq.; Lai Behari Day, Folk-tales of Bengal (London, 1883), pp. 121 sq.; F. A. Steel and R. C. Temple, Wide-awake Stories (Bombay and London, 1884), pp. 58-60.

324.

Mary Frere, Old Deccan Days, pp. 239 sqq.

325.

Lal Behari Day, Folk-tales of Bengal, pp. 1 sqq. For similar stories of necklaces, see Mary Frere, Old Deccan Days, pp. 233 sq.; F. A. Steel and R. C. Temple, Wide-awake Stories, pp. 83 sqq.

326.

J. H. Knowles, Folk-tales of Kashmir, Second Edition (London, 1893), pp. 49 sq.

327.

J. H. Knowles, op. cit. p. 134.

328.

J. H. Knowles, op. cit. pp. 382 sqq.

329.

Lal Behari Day, Folk-tales of Bengal, pp. 85 sq.; compare id., pp. 253 sqq.; Indian Antiquary, i. (1872) p. 117. For an Indian story in which a giant's life is in five black bees, see W. A. Clouston, Popular Tales and Fictions (Edinburgh and London, 1887), i. 350.

330.

Indian Antiquary, i. (1872), p. 171.

331.

A. Bastian, Die Voelker des oestlichen Asien, iv. (Jena, 1868) pp. 304 sq.

332.

Lal Behari Day, Folk-tales of Bengal, p. 189.

333.

F. A. Steel and R. C. Temple, Wide-awake Stories (Bombay and London, 1884), pp. 52, 64. In the Indian Jataka there is a tale (book ii. No. 208) which relates how Buddha in the form of a monkey deceived a crocodile by pretending that monkeys kept their hearts in figs growing on a tree. See The Jataka or Stories of the Buddha's former Births translated from the Pali by various hands, vol. ii. translated by W. H. D. Rouse (Cambridge, 1895), pp. 111 sq.

334.

G. W. Leitner, The Languages and Races of Dardistan, Third Edition (Lahore, 1878), p. 9.

335.

Apollodorus, Bibliotheca, i. 8; Diodorus Siculus, iv. 34; Pausanias, x. 31. 4; Aeschylus, Choeph. 604 sqq.; Antoninus Liberalis, Transform. ii.; Dio Chrysostom, Or. lxvii. vol. ii. p. 231, ed. L. Dindorf (Leipsic, 1857); Hyginus, Fab. 171, 174; Ovid, Metam. viii. 445 sqq. In his play on this theme Euripides made the life of Meleager to depend on an olive-leaf which his mother had given birth to along with the babe. See J. Malalas, Chronographia, vi. pp. 165 sq. ed. L. Dindorf (Bonn, 1831); J. Tzetzes, Scholia on Lycophron, 492 sq. (vol. ii. pp. 646 sq., ed. Chr. G. Müller, Leipsic, 1811); G. Knaack, “Zur Meleagersage,” Rheinisches Museum, N. F. xlix. (1894) pp. 310-313.

336.

Apollodorus, Bibliotheca, iii. 15. 8; Aeschylus, Choeph. 612 sqq.; Pausanias, i. 19. 4; Ciris, 116 sqq.; Ovid, Metam. viii. 8 sqq. According to J. Tzetzes (Schol. on Lycophron, 650) not the life but the strength of Nisus was in his golden hair; when it was pulled out, he became weak and was slain by Minos. According to Hyginus (Fab. 198) Nisus was destined to reign only so long as he kept the purple lock on his head.

337.

Apollodorus, Bibliotheca, ii. 4. 5 and 7.

338.

J. G. von Hahn, Griechische und albanesische Märchen (Leipsic, 1864), i. 217; a similar story, ibid. ii. 282.

339.

B. Schmidt, Griechische Märchen, Sagen und Volkslieder (Leipsic, 1877), pp. 91 sq. The same writer found in the island of Zacynthus a belief that the whole strength of the ancient Greeks resided in three hairs on their breasts, and that it vanished whenever these hairs were cut; but if the hairs were allowed to grow again, their strength returned (B. Schmidt, Das Volksleben der Neugriechen, Leipsic, 1871, p. 206). The Biblical story of Samson and Delilah (Judges xvi.) implies a belief of the same sort, as G. A. Wilken abundantly shewed in his paper, “De Simsonsage,” De Gids, 1888, No. 5 (reprinted in his Verspreide Geschriften, The Hague, 1912, vol. iii. pp. 551-579).

340.

J. G. von Hahn, op. cit. ii. 215 sq.

341.

Ibid. ii. 275 sq. Similar stories, ibid. ii. 204, 294 sq. In an Albanian story a monster's strength is in three pigeons, which are in a hare, which is in the silver tusk of a wild boar. When the boar is killed, the monster feels ill; when the hare is cut open, he can hardly stand on his feet; when the three pigeons are killed, he expires. See Aug. Dozon, Contes albanais (Paris, 1881), pp. 132 sq.

342.

J. G. von Hahn, op. cit. ii. 260 sqq.

343.

Ibid. i. 187.

344.

Ibid. ii. 23 sq.

345.

Émile Legrand, Contes populaires grecs (Paris, 1881), pp. 191 sqq.

346.

Plutarch, Parallela, 26. In both the Greek and Italian stories the subject of quarrel between nephew and uncles is the skin of a boar, which the nephew presented to his lady-love and which his uncles took from her.

347.

G. Basile, Pentamerone, übertragen von Felix Liebrecht (Breslau, 1846), ii. 60 sq.

348.

R. H. Busk, Folk-lore of Rome (London, 1874), pp. 164 sqq.

349.

T. F. Crane, Italian Popular Tales (London, 1885), pp. 31-34. The hero had acquired the power of turning himself into an eagle, a lion, and an ant from three creatures of these sorts whose quarrel about their shares in a dead ass he had composed. This incident occurs in other tales of the same type. See below, note 2 and pp. 120 with note 2, 132, 133 with note 1.

350.

J. B. Andrews, Contes Ligures (Paris, 1892), No. 46, pp. 213 sqq. In a parallel Sicilian story the hero Beppino slays a sorcerer in the same manner after he had received from an eagle, a lion, and an ant the same gift of transformation in return for the same service. See G. Pitrè, Fiabe, Novelle e Racconti popolari Siciliani, ii. (Palermo, 1875) p. 215; and for another Sicilian parallel, Laura Gonzenbach, Sicilianische Märchen (Leipsic, 1870), No. 6, pp. 34-38.

351.

Anton Dietrich, Russian Popular Tales (London, 1857), pp. 21-24.

352.

Jeremiah Curtin, Myths and Folk-tales of the Russians, Western Slavs, and Magyars (London, 1891), pp. 119-122. Compare W. R. S. Ralston, Russian Folk-tales (London, 1873), pp. 100-105.

353.

W. R. S. Ralston, op. cit. p. 109.

354.

W. R. S. Ralston, Russian Folk-tales, pp. 113 sq.

355.

Id., p. 114.

356.

Id., p. 110.

357.

Madam Csedomille Mijatovies, Serbian Folk-lore, edited by the Rev. W. Denton (London, 1874), pp. 167-172; F. S. Krauss, Sagen und Märchen der Südslaven (Leipsic, 1883-1884), i. 164-169.

358.

A. H. Wratislaw, Sixty Folk-tales from exclusively Slavonic Sources (London, 1889), pp. 224-231.

359.

A. Leskien und K. Brugmann, Litauische Volkslieder und Märchen (Strasburg, 1882), pp. 423-430; compare id., pp. 569-571.

360.

Josef Haltrich, Deutsche Volksmärchen aus dem Sachsenlande in Siebenbürgen4 (Vienna, 1885), No. 34 (No. 33 of the first edition), pp. 149 sq.

361.

J. W. Wolf, Deutsche Märchen und Sagen (Leipsic, 1845), No. 20, pp. 87-93.

362.

L. Strackerjan, Aberglaube und Sagen aus dem Herzogthum Oldenburg (Oldenburg, 1867), ii. 306-308, § 622. In this story the flowers are rather life-tokens than external souls. The life-token has been carefully studied by Mr. E. S. Hartland in the second volume of his learned work The Legend of Perseus (London, 1895).

363.

K. Müllenhoff, Sagen, Märchen und Lieder der Herzogthümer Schleswig Holstein und Lauenburg (Kiel, 1845), pp. 404 sqq.

364.

P. Chr. Asbjörnsen og J. Moe, Norske Folke-Eventyr (Christiania, n.d.), No. 36, pp. 174-180; G. W. Dasent, Popular Tales from the Norse (Edinburgh, 1859), pp. 55 sqq.

365.

P. Chr. Asbjörnsen, Norske Folke-Eventyr, Ny Samling (Christiania, 1871), No. 70, pp. 35-40; G. W. Dasent, Tales from the Fjeld (London, 1874), pp. 223-230 (“Boots and the Beasts”). As in other tales of this type, it is said that the hero found three animals (a lion, a falcon, and an ant) quarrelling over a dead horse, and received from them the power of transforming himself into animals of these species as a reward for dividing the carcase fairly among them.

366.

Svend Grundtvig, Dänische Volksmärchen, übersetzt von A. Strodtmann, Zweite Sammlung (Leipsic, 1879), pp. 194-218.

367.

Svend Grundtvig, Dänische Volksmärchen, übersetzt von Willibald Leo (Leipsic, 1878), pp. 29-45.

368.

J. C. Poestion, Isländische Märchen (Vienna, 1884), No. vii. pp. 49-55. The same story is told with minor variations by Konrad Maurer in his Isländische Volkssagen der Gegenwart (Leipsic, 1860), pp. 277-280. In his version a giant and giantess, brother and sister, have their life in one stone, which they throw backwards and forwards to each other; when the stone is caught and broken by the heroine, the giant and giantess at once expire. The tale was told to Maurer when he was crossing an arm of the sea in a small boat; and the waves ran so high and broke into the boat so that he could not write the story down at the time but had to trust to his memory in recording it afterwards.

369.

W. Mannhardt, Germanische Mythen (Berlin, 1858), p. 592; John Jamieson, Etymological Dictionary of the Scottish Language, New Edition, revised by J. Longmuir and D. Donaldson (Paisley, 1879-1882), iv. 869, s.v. “Yule.”

370.

J. F. Campbell, Popular Tales of the West Highlands, New Edition (Paisley and London, 1890), i. 7-11.

371.

J. F. Campbell, Popular Tales of the West Highlands, New Edition, i. 80 sqq.

372.

Compare Taboo and the Perils of Soul, p. 12.

373.

Rev. D. MacInnes, Folk and Hero Tales (London, 1890), pp. 103-121.

374.

Rev. J. Macdougall, Folk and Hero Tales (London, 1891), pp. 76 sqq. (Waifs and Strays of Celtic Tradition, No. iii.).

375.

Rev. James Macdonald, Religion and Myth (London, 1893), pp. 187 sq. The writer tells us that in his youth a certain old Betty Miles used to terrify him with this tale. For the tradition of Headless Hugh, who seems to have been the only son of Hector, first chief of Lochbuy, in the fourteenth century, see J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. III sqq. India also has its stories of headless horsemen. See W. Crooke, Popular Religion and Folk-lore of Northern India (London, 1896), i. 256 sqq.

376.

Rev. James Macdonald, Religion and Myth, pp. 191 sq., from information furnished by the Rev. A. Mackay. In North Uist there is a sept known as “the MacCodrums of the seals.” and a precisely similar legend is told to explain their descent from seals. See J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), p. 284.

377.

Jeremiah Curtin, Myths and Folk-tales of Ireland (London, n.d.), pp. 71 sqq.

378.

P. Sébillot, Contes populaires de la Haute-Bretagne (Paris, 1885), pp. 63 sqq.

379.

F. M. Luzel, Contes populaires de Basse-Bretagne (Paris, 1887), i. 435-449. Compare id., Veillées Bretonnes (Morlaix, 1879), pp. 133 sq. For two other French stories of the same type, taken down in Lorraine, see E. Cosquin, Contes populaires de Lorraine (Paris, n.d.), Nos. 15 and 50 (vol. i. pp. 166 sqq., vol. ii. pp. 128 sqq.). In both of them there figures a miraculous beast which can only be slain by breaking a certain egg against its head; but we are not told that the life of the beast was in the egg. In both of them also the hero receives from three animals, whose dispute about the carcase of a dead beast he has settled, the power of changing himself into animals of the same sort. See the remarks and comparisons of the learned editor, Monsieur E. Cosquin, op. cit. i. 170 sqq.

380.

F. M. Luzel, Veillées Bretonnes pp. 127 sqq.

381.

(Sir) Gaston Maspero, Contes populaires de l'Égypte ancienne3 (Paris, n.d.), pp. 1 sqq.; W. M. Flinders Petrie, Egyptian Tales, Second Series (London, 1895), pp. 36 sqq.; Alfred Wiedemann, Altägyptische Sagen und Märchen (Leipsic, 1906), pp. 58-77. Compare W. Mannhardt, “Das älteste Märchen,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 232-259. The manuscript of the story, which is now in the British Museum, belonged to an Egyptian prince, who was afterwards King Seti II. and reigned about the year 1300 b.c. It is beautifully written and in almost perfect condition.

382.

The Thousand and One Nights, commonly called, in England, The Arabian Nights' Entertainments, translated by E. W. Lane (London, 1839-1841), iii. 339-345.

383.

G. Spitta-Bey, Contes arabes modernes (Leyden and Paris, 1883), No. 2, pp. 12 sqq. The story in its main outlines is identical with the Cashmeer story of “The Ogress Queen” (J. H. Knowles, Folk-tales of Kashmir, pp. 42 sqq.) and the Bengalee story of “The Boy whom Seven Mothers Suckled” (Lal Behari Day, Folk-tales of Bengal, pp. 117 sqq.; Indian Antiquary, i. 170 sqq.). In another Arabian story the life of a witch is bound up with a phial; when it is broken, she dies (W. A. Clouston, A Group of Eastern Romances and Stories, Privately printed, 1889, p. 30). A similar incident occurs in a Cashmeer story (J. H. Knowles, op. cit. p. 73). In the Arabian story mentioned in the text, the hero, by a genuine touch of local colour, is made to drink the milk of an ogress's breasts and hence is regarded by her as her son. The same incident occurs in Kabyle and Berber tales. See J. Rivière, Contes populaires de la Kabylie du Djurdjura (Paris, 1882), p. 239; R. Basset, Nouveaux Contes Berbères (Paris, 1897), p. 128, with the editor's note, pp. 339 sqq. In a Mongolian story a king refuses to kill a lad because he has unwittingly partaken of a cake kneaded with the milk of the lad's mother (B. Jülg, Mongolische Märchen-Sammlung, die neun Märchen des Siddhi-Kür, Innsbruck, 1868, p. 183). Compare W. Robertson Smith, Kinship and Marriage in Early Arabia, New Edition (London, 1903), p. 176; and for the same mode of creating kinship among other races, see A. d'Abbadie, Douze ans dans la Haute Ethiopie (Paris, 1868), pp. 272 sq.; Tausch, “Notices of the Circassians,” Journal of the Royal Asiatic Society, i. (1834) p. 104; J. Biddulph, Tribes of the Hindoo Koosh (London, 1880), pp. 77, 83 (compare G. W. Leitner, Languages and Races of Dardistan, Lahore, 1878, p. 34); Denzil C. J. Ibbetson, Settlement Report of the Panipat, Tahsil, and Karnal Parganah of the Karnal District (Allahabad, 1883), p. 101; J. Moura, Le Royaume du Cambodge (Paris, 1883), i. 427; F. S. Krauss, Sitte und Brauch der Südslaven (Vienna, 1885), p. 14; J. H. Weeks, Among Congo Cannibals (London, 1913), p. 132. When the Masai of East Africa make peace with an enemy, each tribe brings a cow with a calf and a woman with a baby. The two cows are exchanged, and the enemy's child is suckled at the breast of the Masai woman, and the Masai baby is suckled at the breast of the woman belonging to the enemy. See A. C. Hollis, The Masai (Oxford, 1905), pp. 321 sq.

384.

W. Webster, Basque Legends (London, 1877), pp. 80 sqq.; J. Vinson, Le folk-lore du pays Basque (Paris, 1883), pp. 84 sqq. As so often in tales of this type, the hero is said to have received his wonderful powers of metamorphosis from animals whom he found quarrelling about their shares in a dead beast.

385.

J. Rivière, Contes populaires de la Kabylie du Djurdjura (Paris, 1882), p. 191.

386.

W. H. Jones and L. L. Kropf, The Folk-tales of the Magyar (London, 1889), pp. 205 sq.

387.

R. H. Busk, The Folk-lore of Rome (London, 1874), p. 168.

388.

F. Liebrecht, “Lappländische Märchen,” Germania, N.R., iii. (1870) pp. 174 sq.; F. C. Poestion, Lappländische Märchen (Vienna, 1886), No. 20, pp. 81 sqq.

389.

A. Castren, Ethnologische Vorlesungen über die altaischen Völker (St. Petersburg, 1857), pp. 173 sqq.

390.

B. Jülg, Kalmückische Märchen (Leipsic, 1866), No. 12, pp. 58 sqq.

391.

Anton Schiefner, Heldensagen der Minussinschen Tataren (St. Petersburg, 1859), pp. 172-176.

392.

A. Schiefner, op. cit. pp. 108-112.

393.

A. Schiefner, op. cit. pp. 360-364; A. Castren, Vorlesungen über die finnische Mythologie (St. Petersburg, 1857), pp. 186 sq.

394.

A. Schiefner, op. cit. pp. 189-193. In another Tartar poem (Schiefner, op. cit. pp. 390 sq.) a boy's soul is shut up by his enemies in a box. While the soul is in the box, the boy is dead; when it is taken out, he is restored to life. In the same poem (p. 384) the soul of a horse is kept shut up in a box, because it is feared the owner of the horse will become the greatest hero on earth. But these cases are, to some extent, the converse of those in the text.

395.

Schott, “Ueber die Sage von Geser-Chan,” Abhandlungen der königlichen Akademie der Wissenschaften zu Berlin, 1851, p. 269.

396.

W. Radloff, Proben der Volkslitteratur der türkischen Stämme Süd-Sibiriens, ii. (St. Petersburg, 1868), pp. 237 sq.

397.

W. Radloff, op. cit. ii. 531 sqq.

398.

W. Radloff, op. cit. iv. (St. Petersburg, 1872) pp. 88 sq.

399.

W. Radloff, op. cit. i. (St. Petersburg, 1866) pp. 345 sq.

400.

J. J. M. de Groot, The Religious System of China, iv. (Leyden, 1901) pp. 105 sq.

401.

Major P. R. T. Gurdon, The Khasis (London, 1907), pp. 181-184.

402.

G. A. Wilken, “De betrekking tusschen menschen- dieren- en plantenleven naar het volksgeloof,” De Indische Gids, November 1884, pp. 600-602; id., “De Simsonsage,” De Gids, 1888, No. 5, pp. 6 sqq. (of the separate reprint); id., Verspreide Geschriften (The Hague, 1912), iii. 296-298, 559-561. Compare L. de Backer, L'Archipel Indien (Paris, 1874), pp. 144-149. The Malay text of the long poem was published with a Dutch translation and notes by W. R. van Hoëvell (“Sjaïr Bidasari, een oorspronkelijk Maleisch Gedicht, uitgegeven en van eene Vertaling en Aanteekeningen voorzien,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xix. (Batavia, 1843) pp. 1-421).

403.

J. T. Nieuwenhuisen en H. C. B. von Rosenberg, “Verslag omtrent het eiland Nias,” Verhandelingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen, xxx. (Batavia, 1863) p. 111; H. Sundermann, “Die Insel Nias,” Allgemeine Missions-Zeitschrift, xi. (1884) p. 453; id., Die Insel Nias und die Mission daselbst (Barmen, 1905), p. 71. Compare E. Modigliani, Un Viaggio a Nías (Milan, 1890), p. 339.

404.

Major A. J. N. Tremearne, Hausa Superstitions and Customs (London, 1913), pp. 131 sq. The original Hausa text of the story appears to be printed in Major Edgar's Litafi na Tatsuniyoyi na Hausa (ii. 27), to which Major Tremearne refers (p. 9).

405.

Major A. G. Leonard, The Lower Niger and its Tribes (London, 1906), pp. 319-321.

406.

Henri A. Junod, Les Chants et les Contes des Ba-ronga (Lausanne, n.d.), pp. 253-256; id., The Life of a South African Tribe (Neuchatel, 1912-1913), i. 338 sq.

407.

J. Curtin, Myths and Folk-tales of the Russians, Western Slavs, and Magyars (London, 1891), p. 551. The writer does not mention his authorities.

408.

G. B. Grinnell, Pawnee Hero Stories and Folk-tales (New York, 1889), pp. 121 sqq., “The Bear Man.”

409.

Washington Matthews, “The Mountain Chant: a Navajo Ceremony,” Fifth Annual Report of the Bureau of Ethnology (Washington, 1887), pp. 406 sq.

410.

Franz Boas, “The Social Organization and the Secret Societies of the Kwakiutl Indians,” Report of the United States National Museum for 1895 (Washington, 1897), p. 373.

411.

Taboo and the Perils of the Soul, pp. 63 sq.

412.

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes (The Hague, 1875), p. 54.

413.

A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) pp. 23 sq.; id., “Van Paloppo naar Posso,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xlii. (1898) p. 72. As to the lamoa in general, see A. C. Kruijt, op. cit. xl. (1896) pp. 10 sq.

414.

A. C. Kruijt, “Het koppensnellen der Toradja's van Midden-Celebes, en zijne beteekenis,” Verslagen en Mededeelingen der koninklijke Akademie der Wetenschappen, Afdeeling Letterkunde, iv. Reeks, iii. (Amsterdam, 1899) pp. 201 sq.; id., “Het ijzer in Midden-Celebes,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch- Indië, liii. (1901) pp. 156 sq. Both the interpretations in the text appear to be inferences drawn by Mr. Kruijt from the statement of the natives, that, if they did not hang up these wooden models in the smithy, “the iron would flow away and be unworkable” (“zou het ijzer vervloeien en onbewerkbaar worden”).

415.

A. H. B. Agerbeek, “Enkele gebruiken van de Dajaksche bevolking der Pinoehlanden,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, li. (1909) pp. 447 sq.

416.

J. A. Jacobsen, Reisen in die Inselwelt des Banda-Meeres (Berlin, 1896), p. 199.

417.

In a long list of female ornaments the prophet Isaiah mentions (iii. 20) “houses of the soul” (בת הנפש) or (שפנה תב), which modern scholars suppose to have been perfume boxes, as the Revised English Version translates the phrase. The name, literally translated “houses of the soul,” suggests that these trinkets were amulets of the kind mentioned in the text. See my article, “Folk-lore in the Old Testament,” Anthropological Essays presented to E. B. Tylor (Oxford, 1907), pp. 148 sqq. In ancient Egyptian tombs there are often found plaques or palettes of schist bearing traces of paint; some of them are decorated with engravings of animals or historical scenes, others are modelled in the shape of animals of various sorts, such as antelopes, hippopotamuses, birds, tortoises, and fish. As a rule only one such plaque is found in a tomb, and it lies near the hands of the mummy. It has been conjectured by M. Jean Capart that these plaques are amulets or soul-boxes, in which the external souls of the dead were supposed to be preserved. See Jean Capart, Les Palettes en schiste de L'Égypte primitive (Brussels, 1908), pp. 5 sqq., 19 sqq. (separate reprint from the Revue des Questions Scientifiques, avril, 1908). For a full description of these plaques or palettes, see Jean Capart, Les Débuts de l'Art en Égypte (Brussels, 1904), pp. 76 sqq., 221 sqq.